불교 철학적 관점에서 본 프뢰벨의 교육사상과 교육실천: 심성함양의 매체로서의 은물과 교과
Froebel’ Educational Thought and Teaching Practice: Gifts and Subjects as Media of Self-Cultivation
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The aim of this dissertation is to interpret Froebel's educational theory in the light of Buddist philosophy. Most researches on Forebel has been principally made in the field of early-childhood education or religious education. This is understandable in view of its special emphasis on early-childhood period and its strong religious scent. It is true that the essential meaning of Forebel's educational theory as a ‘general educational theory’ has been hidden behind these characteristics for a long time. What I want to do in this dissertation is to disclose the essential meaning of Froebel's educational theory by mitigating its strong emphasis on the early-childhood period and religious scent. Not until it is interpreted in the light of Buddist philosophy will the essential meaning of Froebel's educational theory be properly revealed. Considered in the light of Buddist philosophy, Froebel's educational theory as shown above remind us of two dimensions of education, the metaphysical and the practical. Naturally, Froebel's two concepts, ‘Divine Spirit’ and ‘triunity’, designate the metaphysical dimension of education that can be explained in the light of the meaning of Buddist's ‘眞如’. Froebel's school-subjects and self-activity designate the practical dimension of education that can be explained in the light of Buddist's ‘方便’. Only by interpreting Froebel's principal concepts in the light of Kantian concepts, we understand that Forebel's principal concepts such as ‘the Divine Spirit’, ‘triunity’, school-subjects, ‘gifts’ and self-activity are intended for answering to the question: In what sense are school-subjects and gifts the expression of the Divine Spirit, and what is the Divine Spirit expressed there? The Divine Spirit expressed in school-subjects is exactly ‘眞如’ as ‘cause of all things’, and is not different from child's mind as a logical cause of education. In conclusion, Froebel's educational theory is a self-cultivation theory in the most perfect sense in that it shows the triple relationship of the Divine Spirit and child's mind and school-subjects.
Abstract
The aim of this dissertation is to interpret Froebel's educational theory in the light of Buddist philosophy. Most researches on Forebel has been principally made in the field of early-childhood education or religious education. This is understandable in view of its special emphasis on early-childhood period and its strong religious scent. It is true that the essential meaning of Forebel's educational theory as a ‘general educational theory’ has been hidden behind these characteristics for a long time. What I want to do in this dissertation is to disclose the essential meaning of Froebel's educational theory by mitigating its strong emphasis on the early-childhood period and religious scent. Not until it is interpreted in the light of Buddist philosophy will the essential meaning of Froebel's educational theory be properly revealed. Considered in the light of Buddist philosophy, Froebel's educational theory as shown above remind us of two dimensions of education, the metaphysical and the practical. Naturally, Froebel's two concepts, ‘Divine Spirit’ and ‘triunity’, designate the metaphysical dimension of education that can be explained in the light of the meaning of Buddist's ‘眞如’. Froebel's school-subjects and self-activity designate the practical dimension of education that can be explained in the light of Buddist's ‘方便’. Only by interpreting Froebel's principal concepts in the light of Kantian concepts, we understand that Forebel's principal concepts such as ‘the Divine Spirit’, ‘triunity’, school-subjects, ‘gifts’ and self-activity are intended for answering to the question: In what sense are school-subjects and gifts the expression of the Divine Spirit, and what is the Divine Spirit expressed there? The Divine Spirit expressed in school-subjects is exactly ‘眞如’ as ‘cause of all things’, and is not different from child's mind as a logical cause of education. In conclusion, Froebel's educational theory is a self-cultivation theory in the most perfect sense in that it shows the triple relationship of the Divine Spirit and child's mind and school-subjects.
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