KJC Korea
Journal Central

The de-schooling phenomenon of maladjusted adolescents at schools in Korea is a central concern among educators and policy makers. I explore curricula and teaching methods of commissioned alternative education, and verify whether this commissioned alternative educational system can prevent maladjusted adolescents from dropping out of schools by educational philosophical debate. By this, I ascertain an institutional effectiveness of commissioned alternative education against the de-schooling phenomenon. The de-schooling phenomenon is caused by the inflexible reality with outdated system, in which an educational system management suitable for industrial society is applied to adolescents who are studying in post-industrial era. As a response to this problem, diverse schools and institutes carrying out alternative education are being formed. Nevertheless, the public educational system in Korea is realistically drawing common consent about its institutional effectiveness and relevance from social members as ever. On that account, commissioned alternative education is proposed as an institutional supplementary policy that connects between institutional stability of public education and curricular diversity and autonomy of alternative education, while remedying the shortcomings of public educational system. In the system of commissioned alternative education, maladjusted adolescents at schools attend and study in commissioned alternative schools, while not taking their names off the original school register. And this system runs open and diverse curricula, and uses autonomous and individualistic student-oriented teaching methods. My argument provides clear evidence that commissioned alternative education will institutionally achieve a marked effect that can prevent maladjusted adolescents from dropping out of schools.

The paper has tried to examine the genetic epistemology held by Piaget and subsequently analyzed by Hamlyn. The main concern has focused on the problem as to whether and how the 'structure' can be generated under the Piagetian formula. As a result of examination, there has been found no genesis in the cognitive structure in human mind. From the Buddhist perspectives, we can say neither that there exists substance such as structure through genesis nor that there exists no substance as such. The Buddhist theory of dependent origination[緣起] confirms the fact that there is no real being such as structure and hence genesis. If this position is to be accepted under the concept of no-self[無我], we may fall in the nihilistic post as the Buddhist precepts always guard against. Thus another sense of emptiness, non-duality emptiness[當體卽空] is to be accepted so as to constitute the cognitive structure like 'schemata' with which the mind can operate a certain function such as assimilation and accommodation, asserted by Piaget. From the view of the great vehicle, Mahayana Buddhism[大乘], the genesis of the cognitive structure can make sense in the practical situation, despite the difficulties in the ontological sense of genesis, as to how the structure can happen. This enables us to recognize the Piagetian contribution to education and human development.

The Dewey’s experience theory put reason of human thinking operation as a prominent position and suggested a new direction for dualism which strictly separated human mentality and body. According to Dewey, true mentality is consistent interaction of human beings with environment and when thinking and body becomes united, it can be acquired. In addition, our life is the whole course of experiences and through this life and experiences, mentality is revealed and realized. Namely, life itself is a course of mental investigation and the essence of investigation is an integrated shape of reason and behavior of our recognition and will. Ricoeur reestablished interpretation as a creative course to form a new ego distinguished from the present appearance through the text of a direct medium by human beings and suggested a new direction for the existing analysis. The traditional analysis directly intervenes given data and shows the objective and passive aspect to derive only its meaning. However, Ricoeur’s analysis contains the existential color for the course of self-understanding. When our life is considered to be consistent communication of conversation and the whole course through experiential recomposition, there must exist a responsive factor between the Ricoeur’s analytic viewpoint and the Dewey’s experience theory. This paper clarifies the Ricoeur’s analysis and the Dewey’s experience theory as ‘creative harmony’ in the inter-subjective aspect and analyzes mutual core notions that recognition and will of the main body in life is experience and interpretation. It emphasizes how the theories of Dewey and Ricoeur prepare for a point of contact in some parts and what undertone they draw pedagogically through this. We could understand that experience and interpretation are the crystal of investigation in which thinking and behavior, namely recognition and will are dissolved. In addition, investigation is a new discovery of ego and is the recovery of the main body. In this aspect, The inter-subjective point of contact of the Ricoeur’s analysis and the Dewey’s experience theory under the maximization of economic efficiency, can operates as a basis of an alternative thinking to overcome the educational blind point of the modern education which the educational subjects are alienated in and which takes educational only a means.

The 3 system orders of borromean knot show the process and reason how to generate and establish the mechanism of the abnormal psychologies or psychoses in Lacan psychoanalysis. That is the distorted structure of the 3 rings in the borromean knot which don't operates normally. In the symptoms, the 3 rings are reduced in just 1 ring compulsorily or the structural flexibility among them is broken by the 4th ring something like that. By the way, the genesis of giftedness is also apt to misunderstand as a similar situation in the point of secession and exception from the normal category. But, they are different completely. The psychosis over-operates just 1 ring of the borromean knot by the fixation and distortion. On the other hand, the giftedness controls each other and interacts dynamically among the rings-the imaginary, the symbolic, and the real- in spite of secession and exception. Thus, the educational performances for the secession and exception are the approach methods which construct the flexible and strong mentality through evolving the genesis and structure of the borromean knot. After all, the application of the theory of borromean knot in Lacan psychoanalysis demonstrates the original point of genesis and the developing horizon of structure for the giftedness. I consider the psychoanalytic application as a starting point of next generation gifted education that the genuine ideal of gifted education can be realized.

This study aims to theorize the selection by major unit in university. The findings are as follows. ;First, the primary cause of some serious collapse in public education of Korea is anti-intellectual selection practices of universities, which adhere to select students by means of the result of academic test. It is necessary to institutionalize the selection by major unit in university in order to select excellent students befitting major units. Second, it is necessary to change the basic conceptions about higher education. Universities, as an educational system of major unit in university, must carry out the social responsibility to produce specialist elites and guarantee the goal-completing education. Universities in Korea must establish the educational goal of each major unit and design educational programs of the major units. Third, it is essential to change the conceptions about selection and assessment, and to convert into 'selection by university's major units' system. 'Selection' is conceived as talent excavation and as methodology of understanding the possibilities of student's capability. Assessment must be done by means of holistic, intersubjective and aesthetic evaluation keeping 'a whole-person' in mind. University's selection policy must be focused on 'a viewpoint of graduation'.

After Kant, autonomy has been the best end for education for a long time. Because morality can be derived from autonomy, at the point of that education deals with the problem of value and truth, autonomy can be a end of education as ever. But nowadays, many criticism occur to it. Here, emotional disposition can be the supplementation. So I would like to give the name 'the man of autonomic emotion' to the man of character as integrated man. Pitcher. G. criticizes the traditional view of the emotion because it is not rational and can't explain the internal reason of emotion. When Someone is in any emotional situation, there it is need for him to apprehend and to evaluate. Apprehension and evaluation are the core of the emotion. Namely emotion is cognitive. Emotional education can be justified by the notion of unified personality. And it also justified for the education of the emotional sensibility of the students. Emphasizing the emotion is also justified because it can make to realize the ethics of sympathy and consideration as the emotions. In the education, it needs to make emotional environments. It also is important to make sensibile at the emotion for students. Teachers have to pay attention for the education of the continual emotion. Emotional education is important because of emotional notion of the native culture of Korean too. So teachers have to teach the ability of researching the Korean native culture and the emotional words of Korean language. When related to Pitcher. G., in the emotions of an occurrent and a dispositional, the most importance is to make the students allowing the power of researching the rational core of the emotions. And in this cases, the permissible atmosphere is important in the classroom, too.

The life of a human being is two-faced. Namely, humans are entities who possess the duplicity of life and death. The majority of them, however, view life as a positive concept, and death as something more negative. While birth is given in the absence of an individual's intention, it is possible enough for death to involve at least some willful elements. That granted, how should people act when faced with the crossroad of life and death? Recently, our society has seen a sharp rise in the number of suicides, which is becoming a major social problem; for example, teenagers' suicides committed because of their grade, twenties' and thirties' suicides caused by social life, forties' suicides caused by economical problems, and so on. In the end, the terminal point at which life arrives is death, and in order for an individual to receive positive remarks about that life after death, he or she should make sure that the final destination should not be death in vain but be sublime death. The purpose of this study is to review on what the beautiful ending of life is, based on the Toe-Gye's Ko-Jong-Gi(考終記), who was the great Confucian in Choson dynasty. In fact, the historical records in the Toe-Gye's Ko-Jong-Gi(考終記) are very simple. This paper, however, tries to examine and seek valuable meanings about life and death through Toe-Gye's Ko-Jong-Gi(考終記) in which his philosophical perspective on ending one's life and greeting death is well revealed, First is the positive value he had on the matter of life and death. Commonly spoken is the dichotomy in which the negation of life is equivalent to the positiveness of death, and the positiveness of life is to the negation of death. However, this is contradictory each other. The idea that the strong attachment toward life causes disgrace of death and that the negation of life leads to incorrect thought is definitely wrong. In addition, it is totally misled to think that death is referred to as a means to evade tough lives. Instead, more constructive than the idea above is the concept that the positiveness of life is that of death and the negation of life is disgrace of death. When facing death, only the people who have sufficiently enjoyed their lives and realized the core of the philosophy of life can end their lives gracefully. Second is the complete harmony between the filling and the emptiness. Our contemporaries have stronger material desires than ever. People are widely engaged in a competitive struggle in which they try to accumulate more wealth, gain power over others, and also communicate with others to keep the relationships in such a situation. However, as a proverb says, life is 'Naked came we into the world and naked shall we depart from it'. People are born and dead without belongings. That is the life. Competition and harmony is also a natural phenomenon happening in a society where we are living. Adequate balances are also required to maintain the society. Most suicide attempts made are caused by negative views on life, which might be results induced by the unbalance between the filling and the emptiness. Humans' value is recognized for itself in Nature. The attitude of life following the order of Nature is necessary for our contemporaries.

Recently, Hirst's social practice theory have an effects on curriculum. The social practice is an consistent activity's mode socially developed to accomplish any satisfaction or aims. Hirst's conception of social practice is not to search rational life based on theoretical reason but to satisfy whole human needs based on practical reason. Finally, the social practice is no existence without the social. It is not designated by individual behavior or activity. The social practice as socially established human activity is never meaningless and inert activity. Hirst's social practice has some kinds of implications for the philosophy of curriculum. The fact that Hirst avoided the hierarchy of knowledge and provided the social practice can be evaluated highly because it is trying to totally understand the content of education under the study of curriculum. Being mentioned that the study of curriculum is based on the perspective of life, totally understanding the content of education is related to understanding the concept of total life. "Total life" can be defined as inseparable relationship between economic, moral, psychological, religious life, and other elements, composing body and spirit totally in life. That is the only form of life that has been given to us, which we must accept. Therefore, the curriculum needs to be changed to shape of new curriculum based on various and rational practice. In this aspect, the social practice is very important about design and develop curriculum.

The purposes of this study is to understand the concepts and needs of the narrative thinking style and to provide the basic lines of narrative-oriented curriculum reconstruction and diverse options for the reconstruction. For those purposes, the research tasks are as follows. :First, the theoretical base of narrative and curriculum reconstruction are discussed. Second, the basic matters of narrative-based curriculum reconstruction is investigated based on the teacher's narrative and individual and practical knowledge. Third, based on the two tasks above, three lines of narrative-based curriculum reconstruction are constructed. Using the interpretive framework to decide which perspective would be taken in analyzing the curriculum throughout all the stages of curriculum reconstruction, three lines were summarized as follows. : First, the curriculum potential is the implementing the value of curriculum itself and refers to the strategy to perceive and conceive the capacity of curriculum materials differently according to the teachers' individual knowledge. Second, the curriculum interpretation is meaning making of curriculum and focuses on the construction of the meanings of each curriculum material differently according to the teachers' individual knowledge and experience. Third, action research will exert meaningful impacts on the teachers' reflection on their own lessons and their improvement efforts, as well as the curriculum reconstruction.

The purpose of this study is to interpret Han Fei's thought as an educational theory. His thought can and ought to be understood as an educational theory showing the distinctive legalist perspectives. There are three elements of practical methods, i. e. explicit behavioral rule(法), absolute authority(勢), and tacit art(術). The explicit behavioral rule is the embodiment of Tao(道), so that the people can become virtuous by acting in accordance with it. The absolute authority of the ruler instigates the belief that the righteousness of the behavioral rule is beyond doubt, so that the people follow it for the very reason that it is good. The tacit art refers to a special kind of technique which the ruler uses in the state of non-activity(無爲), so that the ruler can look through the people's mind and know all about the people as they truly are. The most remarkable feature of Han Fei's thought as an educational theory is that it reveals the paradoxical nature of teaching. Seen in this light, teaching is both ‘activity(有爲)’ and ‘non-activity(無爲)’ at the same time. Teaching is activity in the sense that the teacher must depend on artificially invented instruments to teach students with his own qualities. Teaching is non-activity in the sense that teacher does it with the kind of spontaneity that is only compatible with the one who has attained Tao. The paradox that essentially characterizes teacher's attitude is a personification of paradox of Tao in Taoist metaphysical philosophy. Han Fei's legalist thought is a faithful application of Taoist philosophy to concrete educational settings. Also Han Fei's educational theory contrasts well with the orthodox Confucian educational theory; it proposes an act-centered education in contrast with the Confucian thought-centered education with its emphasis on reason and knowledge. Legalist educational theory (external approach of education) and Confucian educational theory (internal approach of education) constitutes two aspects of personality, act and thought. The two approaches of education are indispensable to understanding education in its totality. It is luck on our part that the legalist and the Confucianist approaches of education have coexisted criticizing and supplementing each other in our long cultural tradition.