교육의 선험적 차원

The Transcendental Dimension of Education : Relation between Theory and Practice

이론과 실제의 관련을 해명하는 것은 자유교육의 성격을 올바르게 이해하는 데에 매우 중요한 문제이다. ‘지식의 형식’을 폐기하고 그 대안으로 ‘사회적 실제’를 내세운 허스트의 견해는 ‘이론 없는 실제’에 기초하고 있으며, 이 점에서 그의 주장은 ‘실제 없는 이론’에 기초하고 있는 합리주의자의 그것과 정반대의 견해를 나타낸다. 그러나 ‘이론 없는 실제’와 ‘실제 없는 이론’은 이론과 실제가 총체로서의 삶의 두 양상으로서의 지위를 지닌다는 점을 도외시하고 있다. 이론과 실제가 총체로서의 삶의 두 양상에 해당한다면, 양자는 교육받은 결과로서의 심성을 통하여 연결된다고 보아야 한다. 여기서 심성은 개념적 구분을 초월하여 존재하는 이상적 마음을 가리킨다. 이론과 실제의 구분과 관련은 교육의 선험적 차원을 존중할 때에야 온전하게 해명된다.

The purpose of this study is to understand educational signification of the debate on the tai-chi(太極) in the early period of Chosun(朝鮮) Dynasty. As you know, this debate has shown successional and developmental respects as an extension of the debate between the two Chinese philosophers, Chu Hsi(朱熹) and Liu Shang San(陸象山). Chu tried to ensure the transcendental position of the tai-chi(太極) by the wu-chi(無極), while Liu insisted that the latter is a unnecessary concept. The philosophers, however, failed to finish the debate because of terminological discords and emotional confrontations between them. This is because Liu Shang San can t understand Chu Hsi s views on the substance clearly. Thus many later philosophers have misunderstood the debate as a simple conflict ― for example, the conflict between their pupils on each view. At this point, the debate on tai-chi between Chu and Liu is a incomplete one. In comparison to the Chinese philosophical debate, the debate between their Korean counterparts, Lee Un-juk(李彦迪) and Cho Han-bo(曹漢輔) can be seen as much more developed, focused on self-cultivation. The first debate dealed with the ontological issues of the wu-chi(無極) and tai-chi(太極). Like Lie Shang San, Cho insisted that the tai-chi would not permit the supplement by the wu-chi because of its self-sufficiency, while Lee emphasized the importance of the wu-chi with a view to ensuring the transcendental position of the tai-chi. But, by transforming their topic to the educational issue, Lee ensured comparative superiority to Cho s view. Cho s overemphasizing of the perfection in mind(上達) may result in a serious underestimation of the practice of learning(下學) and educational value. Besides, Cho s view also may cause the departure from Confucianism because of denying its characteristic since Confucius. Since then, this understanding of Korean Neo-confucianism on the tai-chi Neo-confucianism create unique scientific products. There has ever arisen the four seven debate(四七論辨) and Holak debate(湖洛論爭) as an extension of above debate. Above two debates are the representative philosophical products approving a unique characteristic of Korean Neo-confucianism. Finally, the debate on the tai-chi between Lee and Cho handed down the view on substantial and educational respects to the above two debates and affected many other north-eastern Asian scholars. Thus this debate has played an important role in the development of Neo-confucianism.