M. 하이데거의 실존주의 현상학, 사고와 교육

임태평 ( Lim Tae Pyeung ) 동국대학교 교육연구소 2020 교육연구 Vol.5 No.2

현대 실존주의 현상학의 철학자들은 “학파” 철학의 개념에 너무나 반대한다. M. 하이데거의 철학은 그 방법에서는 현상학이나 그 내용에서는 존재론이고 해석학적이다. 그는 철학의 방법으로서 후설의 현상학을 수용했으나 그의 스승의 현상학적 접근의 한계를 인정하고 실존을 뜻밖에 그의 철학의 내용에 넣게 되었다. 따라서 그의 철학은 총칭적으로 실존주의 현상학이라고 말한다. 사고하는 방법의 교수와 학습의 필요성을 인간의 삶과 철학적 사고의 방식과 관련하여 본고는 다음과 같은 세 가지 주요한 주제(theme)를 개설하려고 한다. 첫째, 하이데거의 철학을 그 방법으로서 현상학적 측면과 그 내용으로서 존재의 학(the science of Being), 즉, 존재론과 그 해석학적 측면에서 고찰한 다음, 둘째, 실존주의 현상학과 사고의 유형에서는 1. 실존주의 현상학: 총칭적 개념과 주제를 개설하고 2. 하이데거의 사고 개념에서는 두 가지 사유 유형인 타산적 사고와 명상적 사고의 차이를 논술하며, 그리고 셋째, 실존주의 현상학, 사고와 교육에서는 실존주의 현상학에서 사고와 교육 그리고 그 실제(교수/학습)를 분석 및 종합하여 마지막으로 이러한 그의 사고 개념과 사고의 교수/학습 이론이 오늘날 우리의 교육현실에 시사하는 바를 추론함으로써 결론에 대신하려고 한다. Contemporary thinkers tend to avoid identification with any philosophical label. Philosophers of Existential Phenomenology strongly suggest that they are much opposed to the notion of “school” philosophy. The reasons they give for their opposition are entirely consistent with their approach to philosophy. Heidegger‘s philosophy in its method is phenomenology, but in its content is ontology and ontological hermeneutics. Therefore, His philosophy also is called existential phenomenology. Philosophers of Existential phenomenology have rejected Husserl's Transcendental Phenomenology, but they remain indebted to him for his initiation of a new philosophical attitude and method. In this paper I will outline three main themes as a way into a phenomenological introduction of teaching/learning of thinking with reference to the human living and philosophical thinking and their implications for education(teaching/learning). To sum up: 1. M. Heidegger's Phenomenology and Existentialism: 1) Phenomenology as method of philosophy, 2) Existentialism as content of philosophy. 2. M. Heidegger's Existential phenomenology and Thinking: 1) Existential phenomenology: generic notions and basic themes 2) M. Heidegger's Two Types of Thinking: calculative thinking and meditative thinking, 3. Existential Phenomenology, Thinking and Education: 1) Existential phenomenology, education and its practice, 2 Existential phenomenology, thinking and teaching/learning. 4. Conclusion: Another generic notion of existential phenomenology is that literature and arts can cooperate with philosophy in identifying man and teaching the world about man. Then the way of thinking(Denkart) can be teach and learn? we can teach it. And Heidegger says in What is called Thinking, In order to be capable thinking, we need to learn it first. What is learning? Man learns when he disposes everything he does so that it answers to whatever essentials are addressed to him at any given moment. We learn to think by giving our mind to what there is to think about. Thinking can be teach and learn, but the way of the question "what is called thinking ?" lies even now in the shadow of four weakness. This weakness can be described in four statements: 1. Thinking does not bring knowledge as do the sciences. 2. Thinking does not produce usable practical wisdom, 3. Thinking solves no cosmic riddles 4. Thinking does not endow us directly with the power to act. Heidegger says, as long as we still subject thinking to these four demands, we shall overrate and overtax it. Therefore, Both excesses prevent us from thinking.

논문 : 루소의 자연주의 교육관: 비판적 고찰

임태평 ( Tae Pyeung Lim ) 한국교육철학회 2007 교육철학 Vol.31 No.-

쉴러의 미학과 인간성의 미적인 교육

임태평 ( Tae Pyeung Lim ) 한국교육철학회 2010 교육철학 Vol.40 No.-

In this article, I shall try to analyze and consider Schiller`s aesthetic education of humanity and to draw some implications from his Ideas for Korean reality of education. Friedrich Schiller is a true eclectic: on one side of his mind a Kantian, while on the other both classicist by training and intellectual sympathy, and a romanticists by literary affiliation. In a letter to Goethe, with reference to his position in Aesthetics and philosophy, Schiller had written: The poetic mind generally got the better of me when I ought to have philosophized, and my philosophical spirit when I wanted to be a poet. In the eighteenth century the romantics put forwarded an alternative view of human nature. On the one hand, Rousseau took the view that power in the hands of the few will lead them to reinforce their position which itself results in tyranny; on the other, Schiller wrote of his Utopia as an aesthetic state, In 27th Letter, He argued, "In dem asthetischen Staate ist alles-auch das bienende Werkzeug-ein feier Burger, der mit dem edelsten gleich Rechte hat." Summing up: 1. Schiller`s Aesthetics and philosophy: 1) His Works and Philosophical Influences on Him; 2) The Historical Background of the Letters. 2. The Aesthetic Education of Humanity: 1) The Historical Background of His Letters; 2) The Concept of Education as Bildung. 3. Humanity and Aesthetic Education: 1) Education of Human Perfection; 2) Aesthetic Education of Humanity. 4. The implications of Schiller`s Aesthetic Education for Korean Education: 1) Education as the Highest Good; 2) Schiller`s Criticism against the Fatuous Intellectualism.

존 로크의 경험론에 있어서 오성의 능력과 교육

임태평 ( Tae Pyeung Lim ) 한국교육철학회 2002 교육철학 Vol.21 No.-

The principal aim of this paper is to discuss a capacity of the understanding and education which is relevant to the cultivation of the intellect in John Locke`s empiricism. To sum up: In this paper, first of all, John Locke`s educational thinking has an implication for Korean education even today. He emphasizes the importance of observing children, and of planning their education in the light of the observation, for he realized the starting-point of education is the child and his needs, Secondly, the influence of Locke in his empiricism and realist (gentleman) education was widespread and profound. In philosophy, according to Codarsco, his empiricism influenced Berkeley, Hume, and Kant; in education, his views Rousseau, Basedow, Pestalozzi, and Herbart.. If Locke`s great importance lies in his investigation of the problem of epistemology, his importance in the history of education lies in his analysis of human nature as it is before experience and without innate ideas. Thirdly, no thinker can be properly understand apart from the historical context in which he belongs; for Locke both reflects the mind of his age and also contributes to the renewal and redirection of that mind: in his Essay Concerning Human Understanding, the great revolution towards empiricism begins, and in his Some Thoughts Concerning Education and Of the Conduct of the Understanding, his theories of gentleman education and disciplinarian education can be accomplished.

붓다의 가르침과 평생교육

임태평 ( Tae Pyeung Lim ) 한국교육철학회 2004 교육철학 Vol.26 No.-

The Buddha`s teaching(Buddhism) is becoming popular today not only in Korea but also in western countries. This paper seeks to analyse and consider the Buddha`s teaching(Dhamma) and it`s learning techniques that could be applied to lifelong education today, and discuss how they may be utilized as tools of lifelong learning. According to Johnson, the Buddha`s Teaching as a philosophical inquiry and as a practical, experimental learning pedagogy is becoming increasing popular in Western societies, because it contains a system of practice(learning), which can continue at all wakeful moments and in all life situations, and fulfills the philosophical requirements for lifelong education, namely opportunity, motivation and educability. In this point of view, It is suggested myself to me that Buddha`s Teaching can be applied to lifelong education and utilized as tools of lifelong learning in Korea also today. Summing up: Ⅰ. Introduction. Ⅱ. The Buddha as a Teacher. Ⅲ. The Buddha`s Teaching (Dhamma). Ⅳ. The Learner and the Noble Eightfold Path. Ⅴ. Implications for Lifelong Education. Ⅵ. Conclusion.

한나 아렌트에 있어서 탄생성, 사랑과 교육

임태평 ( Tae Pyeung Lim ) 한국교육철학회 2015 교육철학 Vol.55 No.-

In the fields of political theory, philosophy, modem and cultural studies, Hannah Arendt(1906-75) is a critical thinker and an acknowledged figure, and particularly also is an odd, even awkward figure to turn to if one is seeking to inquire her philosophy of natality: It is very difficult to understand Arendt`s philosophy of natality, for her philosophy is based on the phenomenological, existential, and christian theological background, ``Natality`` is central to Hannah Arendt`s understanding of political life. It refers to the fact that human beings are constantly born into the world, and are continually in need of introduction to the world and one another. This is what makes natality the "essence of education." Therefore, Arendt`s term for the notion of human beginning is natality by which she describes three human experiences; factual natality, political natality; and theoretical natality. And then the first birth is factual natality in which humans are born into the world, the second birth is political natality, in which we insert ourselves into the human world with word and deed, and the third birth is theoretical natality, timelessness of thought what Rousseau called the second birth. Hannah Arendt offered a critique of "progressive education" in the United States. And also Arendt inveighed against a narrow instrumentalism, an approach that imagines that education is centrally about imparting the skills needed to work in the marketplace of the day, In this paper, I shall try to analyze and consider "natality, love, education in Hannah Arendt," and to inquire its implications for Korean reality of education. Finally, I think that Arendt`s philosophy of natality can be applied directly to the situation of education we face today, Summing up: I. Arendt`s life and philosophical background. II Natality as philosophical theme: 1, Human experience and natality; 2, Natality and mortality; 3, Category of natality and love. Ⅲ. Natality, amor mundi and education: 1, Natality as essence of education; 2. The condition of natality and amor mundi, 3. Amor mundi and education.

춘원의 『元曉大師』에 나타난 신라인의 삶의 방식과 교육

임태평 ( Lim Tae Pyeung ) 동국대학교 교육연구소 2018 교육연구 Vol.3 No.2

신라의 화랑도(花郞徒및 花郞道)에 관한 연구는 국내외적으로 그에 관한 사료가 많지 않음에도 불구하고 많은 학자들에 의하여 이루어져 왔다. 국내적으로 이러한 연구들에서 공통적인 관심은 우리 배달민족의 고유한 얼을 되찾기 위하여 먼저 화랑(花郞=風月主)과 花郞道=風月道를 연구해야 한다고 한다는 것이었다. 왜냐하면 우리가 花郞道를 모르고는 우리 배달민족의 고유한 종교와 철학은 물론이고 배달민족의 주체성과 독립을 되살리기가 대단히 어렵기 때문이다. 본 연구는 이러한 화랑의 연구를 역사소설로 묘사했던 춘원 이광수(1892-1950)의 『元曉大師』에서의 화랑이 배달민족의 종교 및 철학이라고 보고 있는 그의 고대 한국인, 즉 신라인의 삶의 방식과 교육의 기원을 추적 및 고찰하여, 마지막으로 문학의 사명을 철학이나 종교와 같은 측면에서 보고 있는 춘원의 입장에서 고대 신라인의 삶의 방식과 교육을 탐구하는 것이다. This paper is to examine a way of living and education in the Age of Silla through an analysis of claims made by Chunwon(Kwang-su Lee) in his work Great Priest Wonhyo(『元曉大師』), to trace the origin of philosophy of living and education of Ancient Koreans, and finally to inquire a way of living and philosophy of education in Ancient Korea. To sum up: I. A Way of Living of the Silla People and Buddhism. 1. Philosophy of HAN(韓) as Native religious life and Guksondo (國仙道). 2. Buddhism and Hwarangdo(花郞道). II. Gukson-Hwarang Corps and Education. 1. Gukson Corps(國仙徒) and Guksondo's Four Precepts(國仙道의 4戒): filial, piety, civility, loyalty, and good faith(孝悌忠信). 2. Hwarang Corps(花郞徒) and Hwarangdo's Secular Five Precepts(花郞道의 世俗五戒): loyalty, filial, piety, courage, and benevolence(忠孝信勇仁). III. Historical Novel and Its Implications for a Way of Living and Education.

하이데거의 철학과 존재론적 교육

임태평(Lim, Tae-Pyeung) 한국교육철학회 2016 교육철학 Vol.58 No.-

Marin Heidegger(1889-1976) is German existential philosopher in the twentieth century, but his methods of philosophy is by phenomenology and hermeneutics. Heidegger, although was not a student of Husserl's, was influenced by Husserl's philosophy. He studied Husserl's major works and worked as assistant from 1920-1923 at the University of Freiburg. In this paper, I shall try to analyze and interpret Heidegger's philosophy and ontological education which he reinterprets Plato's famous “allegory of cave” in the Republic. To sum up: 1. The Preliminary Fundamental Analysis of Dasein: Being-in designates a constitution of being of Dasein, and is an existential. Thus, a phenomenological fundamental structure of Dasein is being-in-world, and its existential meaning is care as being. 2. Heidegger's Philosophy of Ontological Education: Through a hermeneutic excavation of Plato's famous “allegory of the cave” in the Republic, Heidegger seeks to look for the most influential understanding of “education” in Western history: Plato's conception of paideia. It is against false interpretation of education in Western history of education that Heidegger advances his conception of real or genuine education(echte Bildung), the essence of paideia. What Bildung expresses is twofold: Bildung means forming in the sense of impressing character that unfolds, but at the same time this forming impresses a character, one education from without(Metaphysical Education) and the other education from within(Ontological Education). Finally, Heidegger suggested the ontological education: education of negative freedom and education of positive freedom. But the real freedom(positive freedom) is attained only in 3 stage in Plato's “allegory of cave” by not instructing, but teaching, because learning culminates in teaching.

기획논문 : 존 듀이와 평생교육

임태평 ( Tae Pyeung Lim ) 한국교육철학회 2005 교육철학 Vol.27 No.-

헤르바르트의 ‘과학적 교육학’ 개념

임태평(Lim, Tae-Pyeung) 한국교육사상연구회 2009 敎育思想硏究 Vol.23 No.2

독일의 철학자 헤르바르트(J. F. Herbart: 1776∼1841)는 교육이론사에서 ‘과학적 교육학’의 창시자라고 한다. 페스탈로찌의 직관 ABC관념이라는 제명의 헤르바르트의 저작은 1802년에 간행되었고, 그 후작으로 교육의 주요한 기능으로서 세계의 미적 묘사에 관하여(1804), 그리고 교육목적에서 얻어낸 일반교육학(1806)이 있다. 세계의 미적 묘사에 관하여의 모두어에서, 헤르바르트는 교육의 목적에 관한 관점에 이른다. 즉 교육의 전 목적은 도덕성 개념으로 요약된다. 그러나 그의 저작은 교육목적을 설정하는 것으로 끝나지 않는다. 그는 교육의 결과인 지식이 어떻게 도덕성으로 전화되는지를 찾아내려고 했다. 그의 연구는 그를 교육과학에 이르게 했다. 교육목적에서 얻어낸 일반교육학에서, 그는 교육하지 않는 교수를 인정하지 않는다. 왜냐하면 심리학의 측면에서 교수는 ‘사고권’을 구축하고 윤리학의 관점에서 교육은 품성을 형성하기 때문이다. 교수 없는 교육은 없다. 따라서 윤리학과 심리학에 근거를 두고 있는, 그의 과학적 교육학은 그가 교수개념을 교육개념 하위에 두는 대담한 단계를 취함으로써 얻어낸 결과이다. 본 연구는 헤르바르트의 교육학의 중심주제인 ‘기술로서 교육’(심리학에서 찾은 교수기술)과 ‘과학으로서 교육’(윤리학에서 발견한 교육목적)이 어떻게 서로 모순되지 않고 관련되어 있는지를 고찰하는 것이다. In this paper, I shall try to examine the central themes of Herbart’s ‘scientific pedagogics’ and to see how education as an art(Kunst) is related to education as a science(Wissenschaft). As I understand, J. F. Herbart(1776-1841) has been called the founder of scientific pedagogics in the history of educational theory. His work entitled Pestalozzis Idee eines ABC der Anschauung was published in 1802. This was followed by Über die Ästhetische Darstellung der Welt als das Hauptgeschäft der Erziehung(1804), and Allgemeine Pädagogik aus dem Zweck der Erziehung abgeleitet(1806) In the opening words of Über die Ästhetische Darstellung der Welt, Herbart come to the point on the end of education. “The one and the whole work of education may be summed up in the concept of morality.” But his work did not stop with setting goals. He had tried to find out how knowledge, the outcome of teaching might be converted to morality. His research carried him over into the science of education. In his Allgemeine Pädagogik aus dem Zweck der Erziehung abgeleitet, he recognize no teaching which does not educate. For teaching builds the ‘circle of thought’; education, the character. The latter is nothing without the former. For Herbart, the will is not a faculty to be trained but a structure to be built, and the building blocks with which it is formed are the ‘presentation’; it has its roots in the ‘circle of thought’. Thus, Pedagogics as a science is based on ethics and psychology. Viewed, then, on its ethical side, pedagogics is a science, but in its relation to psychology it is an art. Before Herbart, only at a second stage was an attempt made to determine how teaching could be supported by education and education could be by teaching. Herbart, on the contrary, took the hold step of subordinating the concept of teaching to that of education in his educational theory. This is what Herbart’s reforming pedagogics revolutionized the relationship between education and teaching. Herbart’s notion of educating teaching is thus created and central to his philosophy of education. Therefore, this concept of ‘educating teaching’ represents the transition from Herbart’s philosophical system to his pedagogics.