초록

용어보기논문에서 용어와 풀이말을 자동 추출한 결과로, 시범 서비스 중입니다. AI-Helper

Abstract ▼ AI-Helper

The neo-Confucian theory of human mind-nature(心性論) in itself can be construed as the theory and praxis of moral education. It "defines" the meaning of the theory and praxis of moral education, and that makes us to conceive the educational theory as a metapraxis. Chu Hsi"s doctrine of "mind commandin...

The neo-Confucian theory of human mind-nature(心性論) in itself can be construed as the theory and praxis of moral education. It "defines" the meaning of the theory and praxis of moral education, and that makes us to conceive the educational theory as a metapraxis. Chu Hsi"s doctrine of "mind commanding and unifying the human nature and feeling"(心統性情) explains the cultivation of the Mind-Nature(心性涵養) in the course of learning Classic theoretically, and its theoretical explanation practices the practice, that is, "the cultivation of the Mind-Nature". In this respect, it can be conceived as "the praxis of praxis". It renews the tradition of "the transmission of the message of mind"(心法傳授), and embodies "the paradigm shift" of neo-Confucian theory of human Mind-Nature. "The paradigm shift", triggered by Chu Hsi, implies the course of development of neo-Confucian theory of Chosun dynasty. ‘Four-Beginnigs-Seven-Emotions Debate’(四端七情論辨) of neo-Confucianists in Chosun dynasty corresponds to the discussion on the possibility that the self-moving activity of reality might be at work in the course of learning Classic. Cheong Yagyong"s doctrine of human Mind-Nature, particularly the doctrine of human nature as a taste(性嗜好), not only makes us to conceive the neo-Confucian doctrine of the human Mind-Nature as the theory and praxis of moral education, but also opens the way in which educational theory overcomes the limitations of "Idealistic pantheism"(觀念論的 汎神論) and educational praxis fully implements its own meaning.

주제어