주희의 교육목적과 도덕적 뉴패러다임

목차

Ⅰ.주희와 뉴패러다임

Ⅱ.성인에서 명인륜으로

Ⅲ.교육목적에서 도덕의 위치

Ⅳ.인심도심과 도덕적 가치관

Ⅴ.새로운 전환점

본문내용

he theoretical connections followed by Mencius and Chuncius after Confucius onto the philosophy of North Song Dynasty such as ZhangHengQu, ZhouDunYi, ChengMingDao and ChengYiChuan.
Chu hsi's philosophy was based on 'dichotomy'. With the concepts of 'li' & 'qi', 'good' & 'evil', 'dao' & 'qi', 'benrenzhixing' & 'qizhizhixing', 'yang' & 'yin', and 'daoxin' & 'renxin', he divided their respective roles and functions. These dichotomized thoughts always contained the concepts of 'speciality'(primary one, the first) and 'ordinarity'(secondary one, the second). 'Speciality' was the absolute concept from the point of view that it was totally different from 'ordinarity'. It was very important to build the system of neo-Confucius. Especially, we can find that the dichotomy becomes clearer in his educational purpose. Chu hsi proposed 'Sage' as the educational object and positioned it on the status of 'speciality' as other Chinese traditional confucianists did. That is to say, he insisted that Sage should be normally different from the general persons. Therefore the only way for an ordinary man to be a Sage was morality, which could play the role of mediator.
Chu hsi suggested another educational purpose ― 'MingRenLun'. The reason was that, at first, it was not easy to be a special and absolute(or perfect) man -- Sage. Secondly, MingRenLun could expand the concept of morality to the universal philosophy. MingRenLun aimed at clarifying and clearing up human relationship by 'morality'. The point was that, although Sage was the educational object of individuals and MingRenLun was that of the whole society, their basic contents and aims accorded with each other. That is to say, Chu hsi laid morality in the middle of his philosophy and made it become the bridge of all other thoughts and theories. For example, philosophy & education, dichotomy & educational purpose, speciality & sage, and ordinarity & general men could reciprocate each other respectively, laying morality in the center of them. Then could all the ordinary(secondary) ones be special through this morality. Therefore, morality was the core of his educational purpose. It clarified the 'relations' of every human being and made them intact. Moreover, as morality not only was a mediator but also was a very special object in Chu hsi's educational purpose, it could be regarded more important than Sage and MingRenLun. After all, either Sage or MingRenLun was nothing but a setting for the speciality(the first) ― Morality.
In conclusion, as Chu hsi completed the new second paradigm after Confucius in the Chinese academic history, we are also required to form a new paradigm with the change of times. It means that we need a new educational purpose now, the feudal society having passed away. If the new-set educational purpose could lead individuals and the society morally, we would be able to experience the third turning point in the 21st century, and neo-Confucianism would no longer remain unchanged as it was.

키워드

주희,   교육목적,   뉴패러다임