아리스토텔레스의 습관 이해에 대한 기독교교육적 성찰 - 숙련성, 자발성, 실천성, 공동체성을 중심으로 -

Abstract

This study aims to explore four pillars of habit formation and their implications for Christian education. The research interest emerges from our ‘new normal’ context after the COVID-19 pandemic. The new normal context has caused some drastic changes in society shaking the foundations, thinking habits, and life habits of human beings. In other words, people need to form new habits in their lives. Noting such a necessity, in this research, I examine the concept of habit and how it can be related to Christian education. Particular attention is given to Aristotle’s concept of habit and his understanding of habit formation. Aristotle contends that habit has two dimensions: ethos and hexis. First, ethos means habit as repetition or accumulation of individual experiences. Second, hexis refers to habit which is formed by repeated individual experiences with certain directions and embodied as an attitude or a character. When one repeats a certain deed and when it becomes a habit of the person, the habit enables the person to form a character related to it and to lead a more excellentlife. By doing so, the person can experience happiness, which is the ultimate goal of human life. Because a more excellent life is possible by performing an excellent deed, it is important for each individual to repeat an excellent act, make it one’s habit, and live by the habit. According to Aristotle, habit formation has four pillars: (1) proficiency, (2) willingness, (3) practicality, and (4) communality. First, habit formation takes proficiency because habits are formed not merely by behavioral repetition, but by intellectual skills such as critical thinking. Second, habit formation accompanies willingness because habits are formed by one’s voluntary will to repeat a certain deed. Third, habit formation is practical because it is possible by practicing some actual deeds. Fourth, habit formation is communal because a habit is formed through a community. I argue that such habit formation is deeply engaged with faith formation. This is because faith itself can be formed, become a habit, grow, and even facilitate the growth of human virtue. With this possibility, I find that the addressed four pillars of habit formation offer important implications for faith formation. First, proficiency requires Christian educators to pose a critical question if we have missed considering qualitative maturity of one’s faith by focusing solely onthe astonishing educational effects of repetition. Second, willingness demands Christian educators to consider whether Christian education is done out of autonomous will, not by compulsion and coercion. Third, practicality implies that just as habit aims for a more excellent life by performing actions, faith should be practiced by certain actions such as gestures and words. Finally, communality requires that Christian education and faith formation should be communal rather than individual, and further create a communal culture among faith community members. With the analysis of habit formation and its four pillars, I discuss that Christian education is not merely a kind of education that passes certain knowledge but rather faith formation which is possible with habit formation. For this habit formation related to faith, Christian education neccessitates a lens of ‘Bildung,’ through which people can expand their horizons, communicate with one another, reflect on themselves, and establish better self-identities. I suggest that such a lens be equipped by the four pillars of Christian education that I draw from those of habit formation, including proficiency, willingness, practicality, and communality.