법화경의 ‘방편’에 구현된 하화의 내재율과 ‘방편’의 교육적 의미 (The Intrinsic Rules of Descending Education Embodied in 'Upāya(方便)' Idea in Saddharmapuṇḍarīka Sūtra and the Educational Meaning of Upāya)

서지정보

· 발행기관 : 한국교육원리학회
· 수록지 정보 : 교육원리연구 / 14권 / 1호 / 175 ~ 205페이지
· 저자명 : 김남희

초록

학교가 대중화되면서 가르침과 관련해서 확대 재생산된 통념과 실천적 관행 가운데 하나가 ‘정답주의’와 ‘언어주의’로 특징되는 ‘직접전달’이다. 지식의 구조성과 암묵성에 대한 학문적 논의들은 직접전달의 방식으로 지식을 타인에게 가르치고 공유하는 일이 불가능하다는 사실을 일깨워주는 동시에 가르침에 대해 재개념화 할 필요성을 시사한다. 본 연구는 그와 같은 문제의식을 배경으로 종전의 교육학내에서는 학교 중심적, 서구 중심적 연구관행 탓으로 제대로 조명되지 못했던, 동양의 대표적인 수도계인 불교의 교육전통, 특별히 가르침과 관련해서 중요한 개념인 ‘방편’에 주목하게 되었다. 연구자는 교육의 자율적 구조를 탐색하는 ‘교육본위론’을 해석의 관점으로 삼아 방편과 관련해서 가장 중요한 경전으로 통하는 ‘법화경’의 ‘방편’의 교육적 의미를 해석하였다. 우선 직접전달이 근본적인 난점을 지니므로 방편이 그 대안책으로 가르침에서 불가피하게 요청되며 ‘방편이 강구된 가르침’은 다름 아닌 교육본위론의 ‘하화’임을 알 수 있었다. 특별히 품위의 상대적 완전성과 소통의 단절이라는 직접전달의 난점에 대응해서 하화는 ‘존우’, ‘발생적 계열화’, ‘대비에 의한 자증의 유도’ 등의 내재율에 입각해서 수행되며, 이러한 하화의 내재율은 방편에도 그대로 구현되고 있었다. 이러한 이해를 통해서 ‘하화의 내재율이 교육소재와 교육방법의 측면에서 구체화된 것이 바로 방편’이며, 방편의 두 차원은 개념적 구분으로서 실제 교육의 장면에서는, 하화의 내재율이 그렇듯이 서로 유기적으로 통합되어 있다는 방편의 교육적 의미에 대한 잠정적 결론을 얻을 수 있었다.

영어초록

The prevalent practice of modern schooling is accustomed to a common belief that a teacher can transmit what is called 'correct answers' represented by a textbook directly to students through verbal communication. Recent developments of epistemology, however, show that those beliefs are groundless. It is recognized that knowledge has structural and tacit dimension, and students can learn it only by repeating numerous trials and errors in course of inquiry process that lead to completed form of articulated knowledge in a textbook. Then the notion of teaching as 'direct transmission' should be replaced by an alternative practice.
In an attempt to search for the alternative one, this study inquires about the educational tradition of Buddhism, which is a representative transcendental realm of the Orient, specifically 'upāya(方便, fang-pien)' which is a core idea in relation to teaching in Buddhism. This study intends to interpret the meaning of upāya which has been overshadowed by the prevalent common notion and practice of direct transmission. As the interpretative perspective, it adopts an endogenous theory of education(ETE), which has been recently proposed by S. H. Chang in an attempt to pursuit an autonomous discipline of education. The ETE regards education as the universal reality which is ubiquitous in everyday life, and tries to reveal its own autonomous structure. The text selected to be analyzed by ETE is Saddharmapuṇḍarīka Sūtra(The Lotus Sutra), which is known to be the most important text in relation to upāya.
An initial explanation is made as to why upāya was devised in Buddhistic teaching, in terms of the context in which it was demanded inevitably. Main reason is found to lie in overcoming one of fundamental difficulties: a transtalent, which is supposed to teach, exists as a relatively completed structure with an inner coherence and consistency. Therefore, the more advanced and the less advanced can hardly achieve mutual infiltration and understanding by pieces of verbal communication.
This serious difficulty of a direct transmission is presumed to require an alternative practice to bring the result that the more advanced may share his/her present transtalent with the less advanced. The ETE suggests that an answer lies in 'education' which is composed of two wings, ascending education(AE) and descending education(DE). An analysis of Saddharmapuṇḍarīka Sūtra(The Lotus Sutra) is made to see how concept of upāya therein coincides with the intrinsic rules of DE, which can be categorized into three: 'foolishness-respecting', 'serialization in genetic sequence', and 'inducement to self-validation of the value by contrasting the new transtalent with the old one.' As anticipated, it is found that these intrinsic rules of DE are well embodied in upāya.
An explanation of the embodiment is made in two aspects: educational material and method. In terms of educational material, upāya puts a special emphasis on the developmental state of the less advanced. The aim of teaching is prescribed at the next level of the less advanced so that he can achieve without difficulty. In terms of educational method, upāya prescribes what is called 'downward transformation' in which the more advanced hides his/her present superiority.
It is hoped that the findings can be an instance critically to review the situation of current schooling system which is characterized in its teaching by a wrong and old-dated notion of correct-answerism, verbalism, and 'direct transmission'.

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