최한기 『人政』의 교육학적 의의와 한계 - 『人政』, 「敎人門」을 중심으로

Abstract

This thesis was designed to examine the meaning and limitations of Choi Han-ki's pedagogy through his book, Injeong's『人政』, Gyoinmun「敎人門」. The system of Injeong『人政』 is roughly divided into four sections: Chekinmun「測人門」 with 7 volumes, Gyoinmun「敎人門」 with 6 volumes, Suninmun「選人門」 with 6 volumes, and Yonginmun「用人門」 with volume 6. Each has its functions in which the name reveals, the functions have ranges from counting people to hiring people. I have divided the elements of his educational philosophy into three main theme. These are Indo(人道) philosophy, science theory, and education theory. First of all, Indo(人道) philosophy breaks away from the metaphysical speculation centered on principle as claimed by the conventional Neo-Confucianism, and starts based on one's own philosophy, and as it is a task that must be accomplished through life, it is connected from the past to the present and the future. It is preached that it is neither proper guidance nor science to lose that connection. In other words, studies for personal improvement or for the glory of wealth and honor lack universality and are not teachings for all people. We aim for anthropocentrism based on universality. Second, he defines his own discipline as Ki-hak(氣學) and claims that this is the actual science, that is, Sil-hak(實學). His Sil-hak is declaring that he intends to pursue a practical study based on concrete experiences and testimonials rather than being limited to metaphysical nominalism. Choi Han-ki proudly proclaims that his science, that is, Ki-hak, is the real science, Sil-hak. In addition, he attempts an inductive method as an academic method along with western natural-science. Third, he presents an educational theory based on experience and empirical evidence. Choi Han-ki viewed his education process as a process of resolving the guesswork and suspicions of his childhood through his lifelong experience of teaching based on his own transformation, that is, transformation. This concept of Unhwa運化 includes the moments of movement, evolution, progress, etc and starts from the point of view that the world is constantly changing and developing. This rhyme is a principle inherent in everything that exists in the world, and in that respect it is like Entelecheia in the western philosophy. In addition to this view of education, he insisted on education for various classes such as learned men, farmers, industrialists and merchant as well as presenting a modern universal education theory in that he insisted on education for women and the disabled. On the basis of this education theory, it points out the negatives of the past system at the time and argues for the parallel recommendation system for the appointment of talents. Despite the revolutionary characteristics of Choi Han-ki's education theory, his theory has limitations in several respects. First of all, because he was from the poverty and ethnic group, he lacked the human infra to support his ideas. Also, the decisive limitation of Injeong『人政』 lies in the lack of concreteness. Despite the vastness of the writing of Injeong『人政』, no specific educational practice plan based on his own Unhwa Theory is mentioned.