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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 저널정보
- The Academy of Korean Studies THE REVIEW OF KOREAN STUDIES THE REVIEW OF KOREAN STUDIES Vol.7 No.2 JUNE 2004
- 발행연도
- 2004.6
- 수록면
- 93 - 105 (13page)
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초록· 키워드
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During the past few decades, effort has been exerted to unearth the limitations embedded in thought on the modern curriculum (deconstructive postmodern efforts) and to search for an alternative form of curricular discourse beyond the limits of modern thought (reconstructive postmodern efforts). In the deconstructive and reconstructive endeavors, the educational thought of Zhu Xi, a Neo-Confucian scholar, is applicable. In this paper, what has been attempted is the portrayal of essential features of Zhu Xi’s educational thought, and also examined was what his thought implies to our efforts to re-understand and reconstruct the field of curriculum in the postmodern era.
Zhu Xi, called a synthesizer of Neo-Confucian doctrines, believes there exists an ultimate reality that eradicates everything in the universe. But it does not easily come within us due to the imperfection of our mind. It is not hidden, nor is it kept in darkness. We cannot see it only because the eyes of our minds are veiled. If there exists “a perfect light” that can be unilaterally shed onto the object inside the mind, then reality will be fully manifested by that light. However, this is not possible with the mind as it is. The workings of the mind are always restrained, depending sometimes on the movement of other things in water and at other times on the natural and artificial forces from the outside. In order to recover the original brilliance of the bead, we must make effort to govern the internal and external forces that sway our mind. This is the so-called process of self-cultivation.
If there is no process of self-cultivation to overcome the limitations of the mind, then the mind and the world cannot completely expose their true identities and face each other. Zhu Xi’s ge-wu-zhi-zhi theory explains the way that the mind and the world truly meet through self-cultivation. It is in this sense that Zhu Xi’s theory can be seen as a valuable and original curriculum theory.
According to Zhu Xi, since (wo)man is created after the great ultimate called li, his/her xing (nature) is assumed to be essentially complete. In spite of the essential completeness of humanity, human conduct is not always good because we follow our feelings in everyday life. This is why self-cultivation is necessary in the process of realizing essential completeness. In Zhu Xi’s thoughts on education, the ultimate goal of education is to restore such original completeness of (wo)man. How is it possible for a (wo)man to reach the original state of completeness, i.e., his/her own nature? Zhu Xi applied his entire academic endeavor to this question and suggested a variety of rich ideas, the essence of which can be characterized by ge-wu-zhi-zhi and the “self-cultivation” theory.
In spite of the recent diverse efforts to reconstruct the field of curriculum, it can not be denied that the dominant patterns of discourse still stand in the midst of the modern educational paradigm. Zhu Xi’s thought on education provides us with rich insights in our efforts to reflect on modern educational thought and to re-understand and reconstruct thought and practice on curriculum.
The implications of Zhu Xi’s thought in our effort to build a new curriculum paradigm are manifold. Zhu Xi’s interpretation of the mind asks us to see students as active beings of desire. Although Zhu Xi acknowledged from the beginning that (wo)man is a being with desires, he emphasized appropriate exercise of these desires instead of regarding them merely as objects of elimination, placing the basis of internal control on the mind. Zhu Xi’s ge-wu-zhi-zhi theory also allows us to see the nature of school knowledge in a different way. Knowledge contained in ge-wuzhi-zhi theory emphasizes contextual appropriateness, because it attempts to uncover the ultimate reality within the living conditions of the self. Zhu Xi’s emphasis on self-cultivation is especially suggestive in the sense that it unfolds a new possibility to overcome ethical issues. Zhu Xi suggests self-cultivation is essential in the education process not only because it guides students to uncover their true selves but because it also leads them to search for the eternal reality of the world.
Reconstruction of an appropriate curriculum paradigm requires various and infinite endeavors. Our small effort to bridge Zhu Xi’s thought on the postmodern curriculum discourse is expected to be meaningful for future education.
Zhu Xi, called a synthesizer of Neo-Confucian doctrines, believes there exists an ultimate reality that eradicates everything in the universe. But it does not easily come within us due to the imperfection of our mind. It is not hidden, nor is it kept in darkness. We cannot see it only because the eyes of our minds are veiled. If there exists “a perfect light” that can be unilaterally shed onto the object inside the mind, then reality will be fully manifested by that light. However, this is not possible with the mind as it is. The workings of the mind are always restrained, depending sometimes on the movement of other things in water and at other times on the natural and artificial forces from the outside. In order to recover the original brilliance of the bead, we must make effort to govern the internal and external forces that sway our mind. This is the so-called process of self-cultivation.
If there is no process of self-cultivation to overcome the limitations of the mind, then the mind and the world cannot completely expose their true identities and face each other. Zhu Xi’s ge-wu-zhi-zhi theory explains the way that the mind and the world truly meet through self-cultivation. It is in this sense that Zhu Xi’s theory can be seen as a valuable and original curriculum theory.
According to Zhu Xi, since (wo)man is created after the great ultimate called li, his/her xing (nature) is assumed to be essentially complete. In spite of the essential completeness of humanity, human conduct is not always good because we follow our feelings in everyday life. This is why self-cultivation is necessary in the process of realizing essential completeness. In Zhu Xi’s thoughts on education, the ultimate goal of education is to restore such original completeness of (wo)man. How is it possible for a (wo)man to reach the original state of completeness, i.e., his/her own nature? Zhu Xi applied his entire academic endeavor to this question and suggested a variety of rich ideas, the essence of which can be characterized by ge-wu-zhi-zhi and the “self-cultivation” theory.
In spite of the recent diverse efforts to reconstruct the field of curriculum, it can not be denied that the dominant patterns of discourse still stand in the midst of the modern educational paradigm. Zhu Xi’s thought on education provides us with rich insights in our efforts to reflect on modern educational thought and to re-understand and reconstruct thought and practice on curriculum.
The implications of Zhu Xi’s thought in our effort to build a new curriculum paradigm are manifold. Zhu Xi’s interpretation of the mind asks us to see students as active beings of desire. Although Zhu Xi acknowledged from the beginning that (wo)man is a being with desires, he emphasized appropriate exercise of these desires instead of regarding them merely as objects of elimination, placing the basis of internal control on the mind. Zhu Xi’s ge-wu-zhi-zhi theory also allows us to see the nature of school knowledge in a different way. Knowledge contained in ge-wuzhi-zhi theory emphasizes contextual appropriateness, because it attempts to uncover the ultimate reality within the living conditions of the self. Zhu Xi’s emphasis on self-cultivation is especially suggestive in the sense that it unfolds a new possibility to overcome ethical issues. Zhu Xi suggests self-cultivation is essential in the education process not only because it guides students to uncover their true selves but because it also leads them to search for the eternal reality of the world.
Reconstruction of an appropriate curriculum paradigm requires various and infinite endeavors. Our small effort to bridge Zhu Xi’s thought on the postmodern curriculum discourse is expected to be meaningful for future education.
목차
Investigating the Issues
Two Worlds: Two Narratives
Zhu Xi’s Ge-wu-zhi-zhi Theory
Implications in Postmodern Curriculum Discourse
References
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