사구교(四句敎)에 대한 도덕교육적 해석 - 학습자 근기(根基)에 따른 도덕성 발달 접근을 중심으로 -
A Moral-Educational Interpretation of Doctrine of Four Sentences[四句敎] - Approach to Moral Development Based on Learners’ Moral Dispositions[根基] -
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초록
본 연구에서는 왕양명의 사구교(四句敎)를 현대 도덕교육의 맥락에서 재조명함으로써, 학습자의 차이에 따라 도덕성의 발달이 달리 형성ㆍ전개되는 구조를 해명하고자 한다. 이를 위해 양명의 심학을 ‘행위적 인지이론’ 및 ‘4E 인지 프레임워크’의 관점에서 분석하였으며, 그 결과 도덕적 인식이 신체적 경험과 환경적 상호 작용, 그리고 행위적 실천의 통합적 과정으로 작동함을 밝혔다. 이러한 이해를 토대로 ① ‘모든 인간은 본래 선한 심체(心體)를 지니며, 교육의 목적은 이를 회복시키는 데 있다.’ ② ‘심체의 발현 양상은 기질과 습심(習心)에 따라 달라지므로, 교육은 근기의 차이를 고려해야 한다.’ ③ ‘의념의 왜곡을 줄이고 양지를 드러내는 과정이 곧 도덕교육의 실천이다.’라는 교육적 방향을 설정한 뒤, 이에 기반한 교육적 처방을 제안하였다.
Abstract
This study aims to reinterpret ‘Doctrine of Four Sentences[四句敎]’ within the context of contemporary moral education, elucidating the structure through which moral character is formed and developed according to individual differences among learners. Modern moral education increasingly emphasizes the need for educational approaches that correspond to learners’ levels of moral development; however, it often lacks clear criteria for distinguishing these levels and concrete pedagogical strategies tailored to them. In response to this limitation, the present study explores the ‘Doctrine of Four Sentences[四句敎]’ as a theoretical resource for constructing a learner-centered model of moral development. To this end, Yangming’s philosophy of mind[心學] is analyzed through the lens of Enactive Cognition Theory and the extended 4E Cognition Framework—embodied, embedded, enacted, and extended cognition. Rather than treating these cognitive theories as direct equivalents to Yangming’s thought, this study employs them as hermeneutical tools to illuminate the dynamic structure of moral cognition implied in the Doctrine of Four Sentences. Through this comparative analysis, the study demonstrates that Yangming’s concepts of mind[心], intention[意念], innate knowledge[良知], and practice[格物] correspond to an integrated process of moral cognition that unfolds through bodily engagement, environmental interaction, intentional reflection, and practical action. Based on this understanding, the study establishes three educational orientations: (1) all human beings possess an inherently good mind[心體], and the purpose of education is to restore this original moral nature; (2) since the manifestation of the mind[心體] varies according to temperament and habitual tendencies[習心], education must consider the differences in learners’ moral disposition[根基]; and (3) the process of reducing distortions of intention[意念] and realizing innate knowledge[良知] constitutes the very practice of moral education. Building on this framework, the study proposes differentiated moral-educational approaches corresponding to each disposition. Learners with a higher disposition are guided toward reflective practices that sustain the clarity and stability of the moral mind; those with a middle disposition are supported through pedagogical strategies emphasizing moral reflection and the purification of intention; and those with a lower disposition are encouraged to cultivate moral awareness through concrete moral actions that gradually awaken innate knowledge. These approaches collectively emphasize that moral education is not the transmission of normative knowledge but a process of facilitating learners’ self-awareness of moral agency through lived practice.