道德的 主體性의 形成

서지정보

ㆍ발행기관 : 한국교육학회 ㆍ수록지정보 : 교육학연구 / 12권 / 2호
ㆍ저자명 : 金善陽

목차

1. 文化ㆍ風習ㆍ道德
2. 道德的 主體性의 形成
3. 道德的 人間像의 한 模型
4. 道德敎育의 方向
主要 參考文獻
ABSTRACT

영어 초록

Ⅰ. Morality in Cultural Convention
Charles A. Ellwood stated that the factors forming culture derive from two aspects such as material and immaterial, and also he pointed out that as these two aspects are always inter-dependent, the separation of these two is unthinkable, and that the well-balanced development of culture ought to be obtained through the harmony of these two aspects.
Since the change of each field of culture is not always identical with one another, this results in the retardation of a phenomena of culture. A modern society is being ruled by Anomia, and thus, it became a trend that people tend to doubt even the common norm of mankind, while regarding man's moral ethics as nothing but the obsolete customs of the past. Consequently, this aroused the problem of thinking about the necessity of forming moral subjectivity.
Ferdinant Tönnies diagrammatized human society as a communal society as well as a profitable one. He said that his Gemeinschaft and Gesellschaft are not simply an ideological type, and that a society is moving from Gemeinschaft to Gesellschaft. Also, Henri Bergson mentioned in his work, Two Great Sources of Morality and Religion, 1932, that the open society and the closed one are two great sources of morality.
Even though the morality of closed society became conventionalized with its aim to maintain the suspended order, its fundamental nature is to maintain the existing order. In contras to this morality of a closed society, the morality of an open society is active with man standing in its center. And, further, the very nature of its morality is to bring out the far better goodness which lies deep in human nature and this is the whole of “calling”(appells) which is given to the conscience of every man, and also, this wholeness arouses to every man the feelings of aspiration (asperesion).
Ⅱ. Formation of Moral Subjectivity
1. The Meaning of Subjectivity:
Sujectivity means the traits of one's living attitude and the ability of establishing oneself gradually under the firm spirit of subjective creation. Further, it means the self-awareness of one's own inability and defects. This is considered to be the first condition of becoming subjective. The second is to be conscious of what one possesses and to enhance those abilities. The third is to assume the full responsibility for what is one's own. Hence, it can be said that the nurturing of moral subjectivity will be possible in accordance with moral education.
2. Conventional Morality and Subjectivity:
The focal point of moral education rests on restraining the further improvement of the conventional morality of the present as well as on promoting moral subjectivity. Accordingly, the success of moral education lies in making pupils think highly of morality and recognize its meaning and role fully in order to foster their conventionalized sense in morality. To better the moral education of our pupils, the following factors should be taken into consideration: a) facter in traditional living, b) factor in morality, c) factor in social standing, and d) factor in religion.
One type of moral education is to educate pupils in a general sense of morality, and the other type is to nurture them in moral subjectivity. Also, instead of viewing moral education and democracy dualistically, one of the ways of moral education is to intensify the democratic type of education. Therefore, democracy has to be moral education itself, and also, the emphasis of moral education should be placed not on too much formality but on man's inner enlightenment.
3. The Structure of Moral Subjectivity:
Immanuel Kant held that man is formed in the double structure of good and evil. This idea shows infinite possibilities. Also, man's moral behaviour carries a syllogistical structure. Thus, when the education of syllogism is carried out perfectly, the education of full moral judgment can be accomplished. On the other hand, the basic problem of moral education can also be worked out, depending on whether schools have absolutely sufficient conditions for carrying out moral education. In the light of many problems relevant to our moral education, more deep reflection and serious reform are urged for the formation of moral subjectivity.
Ⅲ. The Direction of Moral Education
People, who are endeavouring to achieve something out of moral education, should, first of all, free themselves from their obsolete views of moral education, and should not be mixed up by regarding morality or moral education in a conventional way.
Accordingly, therefore, we have to recognize our education front to bring our moral education much closer to spiritual culture, especially in this age of the rapid development of material culture. At the same time, our school education should adopt a program which will lead our moral education to the moral dimension through the linkage of family, school and society.

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