전통문화를 통해 본 교사의 위상과 바람직한 교사상 = The Position of Teachers and the Desirable Image of Teachers as Seen through Traditional Cultures

다국어 초록 (Multilingual Abstract)

The issues of the establishment of one`s identity as a Korean and the recovery of morality lost due to confusion in values, which have emerged as important matters of social concern today, are representative topics that can also be discussed in relation to education in the present era. This is because establishing one`s own upright values in the swiftly changing reality of today, establishing the guideposts of one`s life accordingly, and living happily together with others are the ultimate goals of our lives and, to attain such goals, the role of education is of foremost significance. Consequently, we must not only establish desirable goals based on traditional values but also properly inherit traditional values and devise desirable and future-oriented education demanded by a changed society. The academic tradition of Confucianism lies in the cultivation of moral character through virtues and practical education for virtuous conduct and directly affects our learning, education, and culture even today. Grounded on the universal values of Confucianism, the philosophy of traditional values is based on inner cultivation and outer praxis, and traditional view of the duty of teachers is akin to the academic tradition of Confucianism because it likewise pursues the universal values of Confucianism, which thus are moral virtues. One has surely heard the expression “Although there are teachers, there are no mentors; although there are students, there are no disciples.” When teachers and mentors are contrasted, the former designate professionals who transmit expert knowledge or techniques. On the other hand, mentors designate those who, in addition to playing this role as teachers, morally influence students with their love of the truth and of their disciples (role model). The former can be called “teachers of classics” (jingshi) while the latter can be called “teachers of men” (renshi).It is clear that, in our reality, the social status or economic conditions or teachers are adverse and that factors outside education such as burdensome administrative duties function negatively in teachers` fulfillment of their true role as mentors, which can be expressed as being “teachers of men.” However, because teachers are in a position directly to educate students, it is difficult categorically to deny that the primary responsibility for overcoming such problems lies with teachers themselves. Consequently, teachers must not forsake their true duty as teachers, leaving the responsibility solely to the state or society. Because they must be preceded by critique, the explication and employment of tradition in a manner suitable to reality are by no means easy tasks. Nevertheless, it will be possible to explain the reasons for our existence in reality only after such basic efforts. The issues of the establishment of one`s identity as a Korean and the recovery of morality lost due to confusion in values, which have emerged as important matters of social concern today, are representative topics that can also be discussed in relation to education in the present era. This is because establishing one`s own upright values in the swiftly changing reality of today, establishing the guideposts of one`s life accordingly, and living happily together with others are the ultimate goals of our lives and, to attain such goals, the role of education is of foremost significance. Consequently, we must not only establish desirable goals based on traditional values but also properly inherit traditional values and devise desirable and future-oriented education demanded by a changed society. The academic tradition of Confucianism lies in the cultivation of moral character through virtues and practical education for virtuous conduct and directly affects our learning, education, and culture even today. Grounded on the universal values of Confucianism, the philosophy of traditional values is based on inner cultivation and outer praxis, and traditional view of the duty of teachers is akin to the academic tradition of Confucianism because it likewise pursues theniversal values of Confucianism, which thus are moral virtues. One has surely heard the expression “Although there are teachers, there are no mentors; although there are students, there are no disciples.” When teachers and mentors are contrasted, the former designate professionals who transmit expert knowledge or techniques. On the other hand, mentors designate those who, in addition to playing this role as teachers, morally influence students with their love of the truth and of their disciples (role model). The former can be called “teachers of classics” (jingshi) while the latter can be called “teachers of men” (renshi). It is clear that, in our reality, the social status or economic conditions or teachers are adverse and that factors outside education such as burdensome administrative duties function negatively in teachers` fulfillment of their true role as mentors, which can be expressed as being “teachers of men.” However, because teachers are in a position directly to educate students, it is difficult categorically to deny that the primary responsibility for overcoming such problems lies with teachers themselves. Consequently, teachers must not forsake their true duty as teachers, leaving the responsibility solely to the state or society. Because they must be preceded by critique, the explication and employment of tradition in a manner suitable to reality are by no means easy tasks. Nevertheless, it will be possible to explain the reasons for our existence in reality only after such basic efforts.

참고문헌 (Reference)

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