Dewey 敎育思想에서의 人間性과 自由 = Human Nature and Freedom in the Educational Philosophy of Dewey
저자
趙鏞泰 (曉星女子大學)
발행기관
대구효성가톨릭대학교 사회과학연구소(Social Science Research Institute Catholic University of Taegu Hyosung)
학술지명
권호사항
발행연도
1980
작성언어
Korean
KDC
337.05
자료형태
학술저널
수록면
101-120(20쪽)
제공처
소장기관
This study attempts to achieve four-fold aims; 1) to analyze the ideas of Dewey's human nature, 2) to analyze the concept of Dewey's freedom, 3) to examine the relations between human nature and freedom, 4) to seek the significances of these in democratic and moral education.
Firstly, according to Dewey human nature is formed and moulded by the interactions among habit, impulse and intelligence. Dewey's human nature is different from that of traditional philosophers and it has the following characteristics.
(1) Dewey's human nature is not firmed and unchangeable, but growing and changeable.
(2) The acquired and empirical aspect of human nature is more emphasized than the natural and transcendental aspect of human nature.
(3) Dewey takes serious view of natural impulse and desire as well as in telligence and reason, so he emphasizes the harmony between the intellectual phase and the emotional phase of human nature.
(4) Human nature is defined neither good nor evil, rather it is "plascity of impulse" which can be moulded for good or evil in the social context.
Secondly, Dewey's Freedom is neither natural one which is supposed to be so deeply rooted in the very nature of men, nor circumstantial one which is possessed by any individual who, under favorable circumstances, is able to act as he wishes for his own good. Dewey objects to the idea of free will acting independently as an autonomous power. His freedom, as an acquired one, can be understood and realized meaningfully in a situation that involves the individual and his environment in continuous interaction with each other in such a way that an aim is successfully accomplished in experience. Accordingly Dewey's freedom is an acquired capacity to observe, judge and choose intelligently, that man may control the primitive impulse. In brief, his freedom is a capacity to control, choose and execute choices, forseeing the consequences and ends.
Thirdly, the relations between human nature and freedom are as follows:
(1) As Dewey's human nature is 'plascity of impulse' which can be moulded for good or evil, freedom and control are needed alike. Yet neither unrestricted freedom nor unrestricted control is allowable.
(2) The factor of freedom can be found in the acquired, growing and changing human nature. Freedom makes human nature grow and change. Therefore, without freedom which is the power to forsee the problem, to choose and execte, human nature neither grows nor changes. In brief, as human nature is enlarged, freedom is realized more, and as human nature is growing, man will be more free.
Fourthly, according to Dewey the significances of human nature and freedom in democratic and moral education are as follows.
(A) In democratic education;
(1) We must have much trust and hope to human nature and the foundation of democratic education should be humanism.
(2) In democratic education, we have to cultivate the capacity to act in accordance with intelligent freedom.
(3) By the way of democratic education, we must bring up the attitude and power to seek harmonious valance between two opposing values, for instances, freedom and control, self and others, and intelligence and impulse.
(4) Democratic attitude will naturally ensue if people were trained from childhood to examine social and ethical problems in the same way that scientists investigate their subject matter. Therefore, in solving social and ethical problems, we need to form the scientific attitude, that is, reflective thinking and practical intelligence.
(B) In moral education;
(1) Education for freedom means an ongoing process of growth and Dewey's goodness is impossible without growth. So moral education should give the basic foundation to growth of human nature. Accordingly the school must attach sufficient importance to the child's spontaneous instinct and impulses.
(2) The school must afford the conditions necessary for the formation of good judgment. Mere acquiring information never develops the power of judgment. So the passive method of learning should be converted into moral method of learning in which the child can use his activitives, imagination, producing capacity, and creative power. The child must have an opportunity to select for himself, and to attempt to put his selections into execute. With this process the child can cultivate 'a mental perspective'.
(3) In moral education, we should give importance to clarification of emotion, for Dewey respects the harmony between intellectual aspect and emotional aspect of human nature alike, and that the material of ethical knowledge is supplied by emotional responsiveness.
(4) The school should cultivate child's social intelligence to seek harmony between impulse and desire of individual and needs of society.
(5) With cultivating of children's moral judgment, we have to put stress on the practical side of morality rather than the cognitive side of morality.
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