이 논문에서 고찰한 인문학의 철학적 심리학적 근거들을 토대로 구안한 도덕과 교수 학습모형으로는 인문학적 상상을 통한 도덕적 추론 학습 모형, 공동추론을 통한 도덕적 대화 학습 모형, 분별 있는 관찰자 되어 보기를 통한 합리적 감정 학습모형, 소크라테스식 논쟁을 통한 비판적 사유 성찰 학습 모형, 디지털 인문콘텐츠 활용 학습 모형이 있다. 이를 통해서 단지 진부한 관념
차원의 도덕학습이 아니라 학생들이 능동적인 학습의 주체가 되어 적극적으로 도덕 수업에 참여하고 바람직한 인격과 정의로운 시민의 자질을 도야할 수 있는방법적 태도를 익히며, 인문교양요소들이 포함된 보다 확장된 개념으로써도덕성을 체화할 수 있다.
이상과 같이 이 논문에서는 인문학의 개념과 본질에 근거하고 도덕과교육과 인문학의 관계성을 따져 이들 간 학제적 연구의 타당성을 논증하였으며, 이를 종합하여 인문학을 활용한 도덕과 교육의 개선방안을 마련하였다. 그러나 한 가지 분명히 밝히고자 함은, 도덕과 교육과 인문학이 많은부분에서 친화적이고 연계되는 것이 사실이지만, 그렇다 하더라도 이 논문의 궁극적 의도를 ‘도덕과
교육은 학문적 영역에 있어 인문학 속으로 편입되어야 한다’ 거나 도덕과 교육은 전적으로 ‘인문학화' 되어야 한다고 해석하는 것은 잘못된 해석이라는 점이다. 도덕과 교육은 고유의 학문적 성격과목표, 교육과정의 체계를 갖고 있으며, 인문학과는 명확히 구분되는 교과교육학적 특징과 차이점을 갖는다. 이 논문이 의도하는 바는 도덕과 교육이보다 도덕과 교육다운 학문적 체계와
정체성을 확립하여 온전해지길 바라는 것이며, 다만 이러한 맥락에서 도덕과 교육이 문학, 역사, 철학, 예술 등의 인문학을 교과내용 및 방법 면에서 적극 활용한다면 보다 온전한 도덕과 교육을 실현할 수 있다는 점을 보여주고자 한 것이다. 이를 통해서 타교과 내지 인문학과는 차별화되는 ‘도덕과 교육’의 고유한 성격과 정체성을보다 분명하게 드러낼 수 있다. 도덕과는
인문학을 통하여 보다 ‘도덕과 다운’ 모습을 드러낼 수 있다.
A native translator who is also a subject expert translates the original document
This article discusses teaching-learning models for moral education, based on the philosophical and psychological foundation of humanities. The teaching-learning model includes a learning model for moral reasoning
through humanistic imagination, a learning model for moral dialog through collaborative reasoning, a learning model for rational emotions as judicious spectator, a learning model for critical thinking through
the Socratic method, and a learning model through digital contents on humanities. Such new approaches could enhance active participation of students as active learner in moral education beyond abstract approaches
to mundane morality. Furthermore, the new approaches could allow students to learn methodological attitudes to develop appropriate personality and citizenship as well as to embody morality as a more extended
concept including humanistic elements.
As aforementioned above, this study, based on the concept and essence of humanities, argues the validity of interdisciplinary research by investigating the relevance between moral education and humanities. Building
on the argumentation, the study proposes an improvement plan for moral education through humanities. However, one thing to be clear is that despite the fact that education and humanities are affiliated and
connected in many ways, the proposal should not lead to wrong interpretations: ‘Moral education should be incorporated into the humanities as one academic field,’ or moral education should ‘completely depend
on the humanities.’ Moral education has its unique academic characteristics, objectives, and curriculums, possessing pedagogical characteristics and differences which are clearly distinct from the humanities.
This study is aimed to perfect moral education by appropriate disciplinary system and identity. In this regard, the study further shows that moral education can be perfected by using humanities such as literature,
history, philosophy and arts in the content and curriculum. Consequently, the new approaches could more clearly reveal the characteristics and identity of ‘moral education,’ distinct from humanities or other
disciplines. Use of humanities could ‘perfect’ moral education.
The translated document is then checked by a cross checker for any translation errors
Comments
The cross checked document is then reviewed by an editor who improves the language to ensure better flow
Comments
The final document is then delivered to client
This article discusses teaching–learning models for moral education based on the philosophical and psychological foundation of the humanities. The teaching–learning model includes a learning model for the following:
moral reasoning through humanistic imagination, moral dialog through collaborative reasoning, rational emotions as a reasoning spectator, critical thinking through the Socratic method, and digital humanities
content. These new approaches could enhance students’ participation as active learners in moral education beyond abstract approaches to mundane morality. Furthermore, these new approaches could allow students
to learn and adopt methodological attitudes to develop appropriate qualities and citizenship as well as to embody morality, including humanistic elements, more extensively.
As mentioned above, based on the concept and essence of the humanities, this study argues for the relevance of interdisciplinary research between moral education and the humanities. Building on this argument,
the study proposes a plan of improvement for moral education through the humanities. However, to be clear, despite the fact that education and the humanities are affiliated and connected in many ways, the
proposal should not lead to erroneous interpretations such as “moral education should be incorporated into the humanities as one academic field,” or that “moral education should completely depend on the
humanities.” Moral education has its unique academic characteristics, objectives, and curricula, possessing pedagogical characteristics and differences that are clearly distinct from the humanities. This
study aims to perfect moral education using an appropriate disciplinary system and identity. In this regard, this study further shows that moral education can be perfected by using humanities such as literature,
history, philosophy, and arts in the content and curriculum. Thus, these new approaches could more clearly reveal the characteristics and identity of “moral education” as being distinct from the humanities
or other disciplines. The use of the humanities could “perfect” moral education.
