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The purpose of this article is to analyze the concept of praxis in education so that a new meaning of praxis can be generated for Christian religious education. In fact, the concept of praxis is interdisdplinary and IS often used in academic fields 1ike philosophy, theology, and religious education. Despite praxis being an interdisciplinary concept, it is true that research concerning praxis has been limited to Marxist and hermeneutical tradition in the 20th century, and that they have also generated a negative attitude toward dialogue between them in order that new meaning could be established. This article attempts to scrutinize the possibility of interdisciplinary meaning of praxis through analysis of the various meanings of praxis. The researcher focuses on the two educational theories of praxis, i.e., Shaun Gallagher's moderate hermeneutical theory of praxis and Moacir GadottI's liberation theory of praxis in education. First of all, the meanings of praxis related phronesis from Gallagher's "moderate hermeneutics" has five characteristics. First, the hermeneutical notion of application, related to the concept of phronesis, requires a situated action less than objective response, and so it is considered by continuity between understanding, interpretation and application. Second, questioning is an art based on phronesis rather than a method based on technique, so it cannot be reduced to either pure passion or pure action or pure method. Questioning, m this sense, is a praxis wormed by self-understanding. Third, involvement is clearly one of the characteristics of phronesis. It can be positively characterized in terms of self-transcendence. Fourth, self-understanding is another aspect of phronesis or moral kowledge, which can be viewed m terms of self-appropriation. Fifth, self-responsibility, a particular sense of phronesis, is not an end of state, but is involved in the process of transformation undergone in educational experience. Accordingly, hermeneutical theory of praxis can be called a communicative praxis. If of hese, another theory of praxis is Gadoth's liberation theory. His theory IS focused on the three aspects in terns of creative interpretation on Karl Marx and Pallio Freire's concept of praxis. Frist, he tries to Identify the concept of praxis as "action of dialogue" in the social political situation rather than conversation which is searching for meaning in common life. Second, the liberation theory of praxis concretely takes the action of dialogue into consideration about "a dialectical philosophy of education" or "pedagogy of conflict." Third, according to reinterpretation about Marx as educational- evolutional thinker rather than political-economical evolutionist, Gadotti suggests that Marx's concept of praxis can be continually needed as educational praxis toward the freedom from new oppressed situation after collapse of the communists As a result, the hermeneutical theory is focused on the communicative praxis for self-transcendence through free and open conversation between tradition and various others. But the liberation theory is more interested in freedom from the economical poverty and the political oppression. In addition, the former theory has a weakness which can be reduced praxis into theoria or individual conservatism, and the latter theory also has a dangerous possibility to reduce praxis into poesis or instrumental praxis. In conclusion, although each theories are different emphasis on their interests of praxis, i.e., transcendence and emancipation, the interdisciplinary and integrative research for praxis are not only needed in the deconstructive age of fragmentation, but it also win be abIe to enhance the possibility of new creative meaning for Christian religious educanon through dialogue between Marxist and hermeneutical traditions on praxis.
목차
Ⅰ. 서론
Ⅱ. 해석학적 교육이론과 프락시스
Ⅲ. 해방교육이론과 프락시스
Ⅳ. 결론
Abstract
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