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타인에 대한 Merleau-Ponty 몸 현상학의 분석과 교수자/학습자 관계의 윤리교육적 가능성

The Body Phenomenological Analysis of Merlau-Ponty for Other Selves and the Ethic Education of the relationship between teacher and student

서상문
한국교육철학회 (The Philophy Of Education Society Of Korea)|2009.12|교육철학 (Philosophy of Education)|제39호|pp. 85-129|DOI 10.22918/pesk..39.200912.85

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참고문헌

주제분류교육학

초록

Abstract

This study which is based on the body phenomenology of Merleau-Ponty and is applied in the educational phenomenon has a turning point. Because, finding out the phenomenological implications of the other's body in the educational events is a kind of new horizon of the educational research which has hidden until now. It also has a deep relation with a new trial that the postmodern idea of 'difference' is characterized and configured concretely in the educational fields. In the viewpoint of modern education, the learner and teacher as not a subject but 'the other' are suppressed by the ontological distortion, though they are the same beings whether a subject or 'the other'. Merleau-Ponty insists that the other is not a part or a portion of the scientific world which is objectified by the subject but the prospect of the world which is before me and the two faces of the existential phenomenon which is constructed with my body. The trace of existential anonymity that is included in my body and the other's body integrates them through the ontological association of body. Here, the idea of intersubjectivity in Merleau-Ponty is an alternative that can dissolve the ontological conflict and fundamental problem in education. According to the phenomenon analysis of body in Merleau-Ponty, the body is a very unique locus of phenomenological world. There is the crucial distortion phenomenon between subject and object in the teaching-learning process. However, more serious problem is the relationship between subject and the other. The subjectivity of the other is exposed to me through his/her physical intention, that is the body, for the first time, and his/her possibility for existence also begin from this. What I and the other make a phenomenological correspondence and harmony like this is the intersubjective meaning, and it is not different from the teaching-learning process in the true sense. Finally, the ethic education of solitude and communication which is proposed by the body phenomenology transferred the original possibility of contact with the other from the pure philosophical study to the discussion of moral education. The existential endeavor of constructing a educational relationship with the other and approaching to him/her continuously makes a good model in itself. This basis of phenomenology is a spout of the ethical practice and norm. The ethic education of solitude and communication is a practical calling that requires to be not a subject which going to govern each other, but 'the other' which going to understand and embrace each other.

참고문헌 (74)

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