中庸篇의 倫理思想과 道德敎育

• 영문명: Ethical Doctrine of "Joong-yong" and its Implication on Moral Educaton
• 발행기관: 국민대학교 교육연구소
• 저자명: 申次均(Shin Cha Gyun)
• 간행물 정보: 『교육논총』제3집, 53~71쪽, 전체 19쪽
• 주제분류: 사회과학 > 교육학
• 파일형태: PDF
• 발행일자: 1984.02.01

영문 초록

  Since Confucian Doctrine was major content of traditional education in Korea, instruction was centered about Confucian classics. Book "Joong-yong", one of those classics, was highly influential on moral life of Korean people. This essay on the "Joong-yong" is an attempt to ascertain ethical doctrine which was set forth in the book, and its implications on moral education today.   Ethical doctrine of the book can be construed as four major concepts; "joong-yong(principle of the mean)," "tao (the right way of action)", "seong (keeping right)" and "seong-in (great person)". "Joong-yong (principle of the mean)" can be interpreted as a maxim which means keeping the right way of action or acting appropriately for situations that are given. "Tao (the right way of action)" is the way of moral conduct which complies with "human nature (seong)". There are five phases of "the right way of action" corresponding to five patterns of human relations respectively. There are t재 senses in "seong (keeping right way of action)"; achievement sense and task sense. In achievement sense, it represents state of affairs where the right way of action being kept. The state of affairs reveals rule of nature. In task sense, it represents eagerness to behave rightly. It consists of five methodological principles-thorough learning, careful asking, deliberate thinking, clear discriminating, and diligent practicing. "Seong-in (great person)" is an ideal man who is always successful in keeping the right way of action.   The doctrine explicated above suggests an idea of moral education, that can be construed as "soo-do (making efforts to keep the right way of action)". Since the right way of action means acting in accordance with "human nature (seong)", the criterion of judging right or wrong exists in "human nature". Therefore, process of moral education is a process of unfolding something from within, rather than imparting something from without. It is a struggling process of students for fitting themselves to inner standards, for becoming a "great person" is the final goal of moral education.   It seems that two related assumptions lie in this idea of moral education; firstly, every man is equipped with "seong (human nature)" which is conceived as innate attribute, secondly, "seong" is good and acting in accordance with it is morally sound. These assumptions can"t be tested by any factual evidences. But their exact meanings can be pursued further. What is the meaning of human nature (seong)? Does it mean physiological and psychological attributes of human being? If so, the second assumption can"t be accepted. For accepting it makes a kind of natualistic fallacy. Then what"s it? It can be interpreted as nature of "man as a social being". Man exists in relationship with others and becoming a person equipped with some social attributes. It is a vital factor for being a person in the child"s upbringing that parents and other people treat the child as a person and not just as a thing; there is a constant respect for feeling, care, love, and so on. These treatments make the origin of the "seong".   But what does it mean acting in accordance with "seong"? Though "seong" can be interpreted as social nature of man that comprises general ground of moral life, it can"t prescribe any particular moral principle. So it can"t be ultimate cirteria of moral judgement. The Criteria can only be found in social tradition. One unpalatable conclusion of this essay is that moral education should be grounded in social tradition.

목차

Ⅰ. 緖論
Ⅱ. 倫理學書로서의 中庸篇─그 由來와 構成
Ⅲ. ‘性’을 따르는 行爲準則─中庸ㆍ中和의 原理
Ⅳ. ‘修道’로서의 道德敎育과 그 前提
Ⅴ. 社會的 存在로서의 人間과 ‘性’의 起源
Ⅵ. 結論─文化傳統과 道德敎育
〈참고문헌〉
(Summary)