교육의 준거점으로서의 ＂사회적 실제＂ 개념의 재음미
Reexamination of the concept of "practices" as a reference point for education
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본 논문은 주지주의 교육의 문제에 대한 대안으로 제시된 “사회적 실제에의 입문으로서의 교육” 개념을 발전시키기 위하여 “사회적 실제”의 개념이 왜 필요하며 그 교육적 의미가 무엇인가, 그 개념의 준거가 무엇인가, 그리고 그것에 대해 어떤 비판들이 있는가 등을 논의하는 데에 그 목적이 있다. 이에 먼저 “사회적 실제” 개념이 교육의 준거점으로서 필요함을 밝힌다. 다음으로 “사회적 실제” 개념의 준거를 “사회적으로 확립된 협동적인 인간 활동”, “모종의 일관되고 복잡한 형식”, “탁월성의 기준”, “규칙에 대한 복종”, “활동 형식의 내적인 가치”, “덕”, “역사적 전통의 발전”, 그리고 “구성원의 성장” 등의 여덟 가지로 분석하여 제시한다. 끝으로 사회적 실제의 무가치성, 무비판성, 배타성 등에 대한 비판을 논의한다.
Abstract
In the 1990s, the concept of education as initiation into practices has been suggested as an alternative to the problem of intellectualistic education. The purpose of this paper, in developing this conception of education, is to show why the concept of "practices" is needed for defining education, and what the criteria of "practices" are, and to discuss possible criticisms against it. The concept of "practices" is needed in order to broaden the content of education; it includes comprehensive human activities, practical as well as theoretical. This concept is also needed as a reference point for education, against which the meanings of concepts or principles could be understood and their ways of application clarified. With the concept of "practices," indeed, we can approach to solve the problem of inert knowledge in education. As the criteria for "practices", I suggest the following: “a socially established cooperative human activity”, “a coherent and complex form”, “standards of excellence”, “obedience to rules”, “goods internal to the form of activity”, “virtues”, “development of historical traditions”, and “development of a person". I explain them in detail. The concept of "practices" into which students are supposed to be initiated may be criticized such that practices could be undesirable or uncritical, and that they could exclude various ways of life. Against these criticisms, I argue that practices have internal goods which serve common goods of society. I also show critical aspects of practices. And I explain that this conception of education is not restricted to specific practices, but implies the continuous pursuit of a good life of an individual.
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