도덕 판단교육을 위한 립맨의 합당성 개념 연구

다국어 초록 (Multilingual Abstract)

Moral character education is important in moral education. So moral judgement education is also very important. Because the person who has no capacity for moral judgement can't be a man of moral character. But unfortunately so far there has been a very little interest in moral judgment education. As a result moral judgement education didn't carry out enough. The dominant cause is that the concept of moral judgement is too narrow. We have regarded it as a moral judgement by moral virtue or rational principle, that is not appropriate concept. That effected the whole paradigm in moral judgement education and result in the fact that practical approach is not appropriate. Actually most of moral judgement education in a classroom dose not carry out authentically. Especially moral judgement education for children is not watched with keen interest. Therefore we should reconstruct the concept of moral judgement if we really want moral judgement education to carry out appropriately. Moreover we should search for proper practical approach. For that reason, this paper pay attention to M. Lipman' concept of reasonableness and his philosophical community of inquiry.
M. Lipman' concept of reasonableness is on the way between foundationalism and anti-foundationalism. It can be called contextual objectivism because it maintains balance between contextual peculiarity and objective judgement like Aristotle's concept of mean and practical wisdom and Rawls's reflective equilibrium. So reasonableness is a regulative idea for every practical context. It is a status of reflective equilibrium by multi-dimensional thinking and disposition. According to this, the character of moral judgement which is based on reasonableness stresses out practical context and achieves reflective equilibrium by using critical - creative - caring thinking and disposition. Also, It is a moral judgement which integrates cognitive - affective - active morality and many respect of duality in moral education field. Briefly the moral judgement based on reasonableness is a reflective equilibrium by multi-dimensional inquiry in moral practical context or in other words, it is getting multi-dimensional practical wisdom. It is totally different from moral judgement by moral virtue or rational principle. Therefore reasonableness can lead moral judgement education which is suitable to its essential.
Philosophical community of inquiry is a practical approach which can actualize reasonableness in education. It is a community of inquiry which its members construct a reasonable judgement with 'doing philosophy'. It is a field for practical exercise based on caring community in which members can construct a reasonable judgement with psychological safety and getting cognitive encouragement. So it means that moral judgement education through philosophical community of inquiry is a communicative ethical inquiry with characteristic dimension and integration. Especially it gives a chance for practical exercise for children which allow children to grow multi-dimensional practical wisdom step by step. Therefore philosophical community of inquiry can be a relevant practical approach for moral judgement education.
In conclusion, moral judgement education with philosophical community of inquiry based on reasonableness can provide a field for psychological- cognitive- practical exercise for reasonable judgement and provides an environment where children can get experience of meeting the world, people and life together with their teachers and friends. Also, they can get experience of discovering meaning and discovering worth to of failure and disappointment. That experience gives children a sense of reflective equilibrium between 'I and people', I and it', 'I and the world'. Finally, that experience leads children to reasonable judgement of their problem and it also makes children to be positive moral humane- being who recognize herself/himself as a person can construct 'something', as not a person just follow ready-made world without 'herself/himself'.

목차 (Table of Contents)

• Ⅰ. 서론 = 1
• 1. 문제의 제기 = 1
• 2. 연구의 목적과 방법 = 6
• Ⅱ. 현행 도덕 판단교육에 대한 반성 = 9
• 1. 현행 도덕교육에서 ‘도덕 판단’ 개념 = 9
• 1) 콜버그의 딜레마 추론 = 10
• 2) 헤어의 실천추리 = 12
• 2. 현행 도덕 판단교육에 대한 비판적 검토 = 16
• 1) 개념적 한계 = 16
• 2) 접근법적 한계 = 23
• Ⅲ. 합당성 개념의 이론적 배경 = 29
• 1. 인식론적 쟁점 = 29
• 1) 정초주의적 논의 = 30
• 2) 반정초주의적 논의 = 33
• 3) 합당성 개념의 인식론적 입장 = 36
• 2. 유사 개념들 = 38
• 1) 아리스토텔레스의 중용과 실천적 지혜 = 38
• 2) 롤즈의 반성적 균형 = 45
• 3) 타가드의 다중 정합성 = 51
• Ⅳ. 립맨의 합당성 개념과 그 구현 방안 = 60
• 1. 합당성 개념의 특징 = 60
• 1) 실천성 = 61
• 2) 다측면성 = 69
• (1) 비판적 측면 = 70
• (2) 창의적 측면 = 74
• (3) 배려적 측면 = 76
• 3) 공동체성 = 82
• 4) 규제적 이상성 = 85
• 2. 합당성 구현을 위한 철학적 탐구공동체 = 89
• 1) 합당성과 철학적 탐구공동체 = 89
• (1) 합당성과 ‘철학’ = 90
• (2) 합당성과 ‘탐구’ = 92
• (3) 합당성과 ‘공동체’ = 94
• 2) 철학적 탐구공동체의 교육적 함의 = 97
• (1) 철학적 탐구공동체의 특징 = 97
• (2) 철학적 탐구공동체에서의 ‘교육’의 의미 = 100
• (3) 철학적 탐구공동체에서의 교수와 학습의 의미 = 105
• Ⅴ. 합당성을 핵심으로 하는 도덕 판단교육 = 109
• 1. 합당성을 규제적 이상으로 하는 도덕 판단개념 = 109
• 1) 실천적 맥락을 전제로 한 도덕 판단 = 110
• 2) 반성적 균형을 위한 도덕 판단 = 112
• 3) 다측면적 사고와 성향을 통한 도덕 판단 = 114
• 4) 통합적 도덕성 관점에서의 도덕 판단 = 116
• 5) 이분법을 포괄하는 도덕 판단 = 119
• 2. 철학적 탐구공동체를 활용한 접근법 = 122
• 1) 인격적 차원의 접근법 = 123
• 2) 의사소통적 윤리탐구의 접근법 = 125
• 3) 포괄적 접근법 = 128
• 4) 어린이를 위한 접근법 = 131
• 3. 도덕 판단교육을 위한 시사점 = 134
• Ⅵ. 결론 및 제언 = 142
• 1. 결론 = 143
• 2. 제언 = 152
• 참고문헌 = 157