11 research outputs found
A Comparative Study of Dewey's Transaction and Buddhism's Pratitya Samutpada
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Όλ¬Έ μμ½λμ΄μ νλκ·Έλ¨Έν°μ¦κ³Ό λμμ λΆκ΅ μ¬μμ κ·Έ μ곡μ 격차μ μ§ν₯νλ μΆμ λͺ©μ μ μ°¨μ΄μλ λΆκ΅¬νκ³ , μ ν΅μ² νμ λΆλ³μ μ€μ²΄κ΄μ λΆμ νκ³ μνΈ κ΄κ³μ±μ΄λΌλ μ‘΄μ¬λ‘ μ , μΈμλ‘ μ μ리μ μ
κ°ν΄ μλ€λ μ μμ μνΈ μ μ¬ν μΈμμ μ§νμ 보μ¬μ€λ€. λμ΄μ λΆκ΅μ κ΄μ λͺ¨λ 'λ'λΌλ μ‘΄μ¬μ±κ³Ό μΈμμμ©μ΄ μμ‘±μ μ΄κ³ κ³ λ¦½μ μΈ κ²μ΄ μλλΌ, νμμμ κ΄κ³λ§ΊμμΌλ‘ λ§λ―Έμμ νμ±λκ³ κ³μμ μΌλ‘ λ³νν΄κ°λ κ²μμ 보μ¬μ£ΌκΈ° λλ¬Έμ΄λ€. μ΄λ¬ν κ΄κ³λ‘ μ μκ°μ μ
κ°ν΄λ³Ό λ λμ΄μ κ΅νΈμμ©κ³Ό λΆκ΅ μ°κΈ°μ€μ κ΄μ μ ꡬ체μ μΌλ‘ μ‘΄μ¬μ κ°λ³μ±κ³Ό μμμ ν주체μ±μ΄λΌλ 곡ν΅λ μΈμμ κ΄μ μ λλ¬λ΄κ³ μλ€. κ·Έλ¬λ μ΄λ¬ν 곡ν΅λ κ΄μ μ΄λ©΄μ κΉλ €μλ μμμ μ°¨μ΄μ λ μ£Όλͺ©λμ΄μΌ νλ€. μ¦, λμ΄κ° μΈκ°μ μꡬλ₯Ό κ²½νμ μμ±κ³Ό μ¬κ΅¬μ±μ μν μ κ·Ήμ λμΈμΌλ‘ νμ
νλ λ° λΉν΄μ, λΆκ΅ μ°κΈ°μ€μμλ 무λͺ
μ ννΌνκ³ μ λ²μ€μμ μ§λ¦¬μ μ΄λ₯΄κΈ° μν΄μ λκ³ λ²λ €μΌ ν λμμΌλ‘ νμ
νκ³ μλ κ²μ΄λ€. λν μ΄μ λ°λΌ μꡬμ μ§λ¦¬μ κ΄κ³μμλ, λμ΄κ° λΉμ¬μμ μꡬλΌλ κ° λκΈ°, μΆμ λ§₯λ½μΌλ‘λΆν° μ§λ¦¬κ° λΆλ¦¬λ μ μλ€κ³ 보λ λ° λΉν΄μ λΆκ΅μμλ νμ°©μ μꡬλ‘λΆν° λΆλ¦¬λ μ²μ νκ³ ννλ‘μ΄ λ§μμ μμ λ₯Ό μ§μ ν κΉ¨λ¬μμ΄μ, μ§λ¦¬λΌκ³ 보λ κ²μ΄λ€. λ³Έ μ°κ΅¬λ λμ΄ μ¬μκ³Ό λΆκ΅ μ°κΈ°μ€μ λλ¬λλ μ΄μ κ°μ 곡μ μ κ³Ό λΆκΈ°μ μ μμ²μ΄ 무μμΈμ§λ₯Ό μ΄ν΄νκ³ , λμμ μ΄λ¬ν λ
Όμκ° νλ κ΅μ‘μ μ΄λ€ μμ¬λ₯Ό μ£Όλμ§λ₯Ό νμνκ³ μ νμλ€.
Dewey's philosophy and Buddhism have been generally considered as different trends of thought of the Orient and the Occident. But in this study, there is underlying assumption that Dewey's pragmatism and Buddhism's thought show similarity in that they commonly base on the identical principle of ontology and epistemology. The identical principle is a principle of 'correlationship' between knowing and the known, self and the world. Dewey's philosophy and Buddhism commonly reject the traditional viewpoint of permanent, unchanged entity in view of correlationship. The correlationship in Dewey's view means transaction, in Buddhism's view means 'pratitya samutpada'(η·£θ΅·). The two commonly show that the existence and knowing of 'self' are not self-sufficient, but are continually being changed by the relationship between self and the other. All existences in the world cannot be isolated because of this correlationship. In view of this relational viewpoint, Dewey's thought and Buddhism's common viewpoints can be summarized as follows: the viewpoint of variance of existence, post-subjectivity of self, and the correlationship of the world. But also it must be pointed out that there are different points between the two. Firstly, in Dewey's view, man's desire is a positive motive for the becoming and reconstruction of experience, but in Buddhism's view, it is an object of abandonment for the acquiring of the wisdom of 'Nirvana'(ζΆ
ζ§). Secondly, in Dewey's view, the relation between the truth and the desire can not be separated, but in Buddhism's view, truth ultimately means the calm state of mind separated from the desire of 'tanha'(ζΈ΄ζ). In this context, this study is to understand the source of the two's similarity and difference in view of the ontology and epistemology, and to inquire into some implications for modern education
A Comparative Study between Augustinus and Aquinas on the Image of Teacher
μ€μΈμ λνμ μΈ λ μ νμμΈ μμ°κ΅¬μ€ν°λμ€μ μν΄λμ€λ 곡ν΅μΌλ‘ κΈ°λ
κ΅μ μΈκ³κ΄μ μ
κ°ν΄ μμΌλ, μ§λ¦¬μ μΈμ κ°λ₯μ±μ λν΄ μμ΄ν ν΄μμ λλ¬λ΄κ³ μλ€. μμ°κ΅¬μ€ν°λμ€λ νλΌν€μ μ΄λ°μμ μΈκ³λ₯Ό μ μ μ§μ±μΌλ‘ ν΅ν©μν΄μΌλ‘μ¨ μ°Έλ μ§λ¦¬μ μΈμμ΄ μ μ μΈ κ³μμ μν΄μλ§ κ°λ₯νλ€κ³ 보μλ€. λ°λ©΄, μ리μ€ν ν
λ μ€μ μ€μ¬λ‘ μ λ°μλ€μΈ μν΄λμ€μ μμ΄μλ μ§λ¦¬μ μΈμμ΄ μΈκ°μ μ§μ±μ νꡬ, μ¦ κ°κ°κ³Ό μΆλ‘ μ μμμμ©μ μν΄μ κ°λ₯νλ€κ³ 보μλ€. μ΄λ¬ν μ°¨μ΄λ κ΅μ¬μ κ°λ₯΄μΉ¨μ λ³Έμ§μ λν μμ΄ν 견ν΄λ‘ μ°κ²°λλ€. μ¦, μμ°κ΅¬μ€ν°λμ€λ κ΅μ¬κ° νμΈμ κ°λ₯΄μΉ μ μλ€κ³ 보λλ° λΉνμ¬ μν΄λμ€λ νμΈμ κ°λ₯΄μΉ μ μλ€κ³ 보λ κ²μ΄λ€. μμ°κ΅¬μ€ν°λμ€μ μμ΄μ νμμ μ§μ νλμ μΈκ° κ΅μ¬μ κ°λ₯΄μΉ¨μ μν΄μκ° μλλΌ μμ²μ μΌλ‘ 'μ μ μ‘°λͺ
'μ μκ±°ν΄μλ§ κ°λ₯νλ€. λ°λ©΄ μν΄λμ€μ μνλ©΄, κ΅μ¬λ 'κ·Όμ μμΈμ'λ‘μ, νμλ€μ μμ¨μ μ΄μ±μ λΉμΈ λ₯λμ§μ±μ μΌκΉ¨μμΌλ‘μ¨ νμ΅μλ₯Ό μΌλ§λ μ§ κ°λ₯΄μΉ μ μλ€. λμ²΄λ‘ λ³΄μ, μμ°κ΅¬μ€ν°λμ€κ° κ΅μ¬μ μν μ μκ·Ήμ μΌλ‘ κ·μ μ§λ λ°μ λΉν΄μ, μν΄λμ€λ κ΅μ¬μ μν μ μ κ·Ήμ μΌλ‘ μ·¨κΈνλ€. μμ°κ΅¬μ€ν°λμ€μ μν΄λμ€μ μ΄μ κ°μ μμ΄ν κ΄μ μ μμ²μλ μμμ νΉμ ν μΈκ°κ΄, μΈμ΄κ΄, κ·Έλ¦¬κ³ μ§μνλκ΄μ΄ λ΄κ²¨ μλ€. λ³Έκ³ μμλ λ μμ΄ν κ΄μ μ μΈμλ‘ μ κ·Όκ±°λ₯Ό λΉκ΅, λΆμν¨μΌλ‘μ¨ 'κ΅μ¬μ κ°λ₯΄μΉλ μΌ'μ κ΅μ‘μ² νμ μλ―Έλ₯Ό λλ¬λ΄κ³ νλ κ΅μ¬μμ μ£Όλ μμ¬μ μ λ°νκ³ μ νμλ€.
St. Augustinus and St. Thomas Aquinas as two representative theologians in the medieval times, agreed on the point that they based on the christian view of the world. However, they are sharply contrasted with different views of the truth cognition. Augustinus accepted Platon's view of the truth, and integrated it with his theological viewpoint. According to Augustinus, genuine knowing of the truth can be possible only through 'divine illumination'. In contrast, Aquinas accepted Aristoteles's view of the truth, and then he integrated the theory of God's determination with human's free will. Aquinas relied upon human's capacity for intellectual learning. Therefore, truth cognition can be possible not only through divine illumination, but also through action of 'intellectus agens'. These two different viewpoints relate to their different views of the images of teacher. Augustinus insisted that human teacher can not be a genuine teacher because only God can teach another person. But according to Aquinas, human teacher certainly can teach another person in that he can also be an 'agens extrinsecum proximum', having direct influence on student's learning. On the whole, it can be said that while Augustinus regards a role of human teacher as a negative thing, Aquinas emphasizes a positive role of human teacher. The source of the two's different views mainly comes from their epistemological views. In this context, this study is to compare Augustinus's and Aquinas's different epistemological views, centering around three aspects of human being, language, and knowledge acquisition, and to illuminate its implications to the modern image of teacher and the nature of teaching