스콜라주의 교육목적론

목차

Ⅰ. 서론

Ⅱ. 스콜라의 존재론적 근거 : 실재
1. 실재로서의 세계
2. 세계와 인간의 관계
3. 이해를 기다리는 대상으로서의 세계

Ⅲ. 스콜라의 인식론적 근거 : 관조
1. 관조의 주체로서의 영혼
2. 실재와 영혼의 일치로서의 관조
3. 영혼과 우주의 합일로서의 전인

Ⅳ. 스콜라의 가치론적 근거 : 지복
1. 일과 여가와 스콜라
2. 스콜라의 도덕적 측면
3. 삶의 태도로서의 스콜라

Ⅴ. 자유교육의 이념으로서의 스콜라
1. 자유교육의 전통과 스콜라
2. `자유`의 원천으로서의 스콜라
3. 자유교육의 목적과 난점

Ⅵ. 자유교육의 양상
1. 학교
2. 교과
3. 교사
4. 학생

Ⅶ. 요약 및 결론

본문내용

s 'here and now', nor can it be mentally constructed. Beings are the only basis for us to invoke the reality in our mind, and the reality can be completely defined when we accept it in mind. It is of utmost importance that we have the religious attitudes or divine worship to affirm the world and things in it as real.
From the scholastic epistemological point of view, contemplation is realized only when the intellectual soul, which is united with body, becomes the subject and internalizes the external objects. Contemplation is an active reception(intellectus) accepting the objects as they are, though it is not an active construction of phenomenon(ratio). Through the contemplation, our mind is at one with the reality, and each of us becomes 'homo capax universi', the whole man. It is in this sense that the whole man is given us as an unavoidable human obligation.
From the scholastic axiological point of view, beatitude is the ultimate happiness that we can have as we keep in touch with the reality 'here and now'. Inasmuch as beatitude is inseparably connected with contemplation, it is not end to be attained by human effort, but only can be given from God as grace. And schola is not an end-state for us to try to achieve, but an attitude of life eagerly looking forward to receiving the divine grace for our whole life.
The spirit of schola, as the core idea of liberal education, has been realized in concrete educational activities. It is historical misfortune that the traditional concept of liberal education, largely through the influence of John Dewey, is interpreted in connection with leisure or adornments of 'free man' at the cost of blood and sweat of 'servile man'. Nevertheless, liberty can be best defined in terms of schola in the sense that we have liberty as much as we internalize the world and things in it. Liberty is not something given as a 'natural right', but a capacity acquired by our own efforts.
The tradition centering around school, subject matter, teacher, and student can be said to be 'traces' or empirical manifestations of schola as the idea of liberal education. In order to fully realize the idea of liberal education, therefore, it is necessary that we keep the institutional arrangements set up for schola intact from the world of work, which is 'perpendicular' to schola. Even though society as a whole can be a place for schola, there must be a special places called the school detached from everyday life, and even though life as a whole can be subject-matter, we must provide specially categorized subject-matters. Even though all men can enjoy schola, a special group of people called teacher is necessary not only for their own good, but for the good of the society as a whole, and even though a man can have schola for a whole life time, there must be a special period of time called student-life for learning the value of schola.
Key Words : schola, scholasticism, reality, contemplation, beatitude, liberal
education, whole man.

키워드

스콜라주의,   실재,   관조,   자유교육의 양상,   자유교육의 목적과 난점,   학생