The purpose of this study is to diagnose the limitations of modern education discourse, and to explore the possibility of establishing 'ecology of education' as a way to overcome them. The discourse of ecology has been a controversial subject of debate as a useful theoretical alternative to overcome the crisis of modern education. However, the characteristics of modern education, which is based on the modern Enlightenment, make it difficult to accept the discourse of ecology characterized by anti-modernism, and make it possible to disable the humanistic ideal of education and to risk the academic foundation. Therefore, this study centers on criticizing the anti–humanist discussion of ecological discourse from Bookchin's social ecology. Through this, we will solve the academic dilemma of education related to the ecological discourse and identify the possibility of 'ecology of education' as the future paradigm of education. A dichotomous worldview based on the Descartes tradition of modern Europe combines with the progressive ideology of the Enlightenment, which creates a modern universalistic civilization based on Western centrism. This is the so-called Enlightenment modernity. Modern universal civilization seeks to separate Western from non-Western and civilization from non–civilization, and pursues thorough exclusion and domination of others, leading to the modern neo-liberalism world system through the period of imperialism by the West. This modern universal civilization is based on the ideals and humanism of the human progress pursued by the Enlightenment. It needs to notice that it shows rather antinomy causing anti-humanism. Neo-liberalism justifies the competition of market fundamentalism under the guise of human freedom, accelerating the economic and cultural polarization of the society. This polarization stimulates human desire and selfishness towards materials, which brings about fetishism, excludes others, and deepens the moral poverty of society, leading to global ecological crisis. The crisis of the present era caused by the antinomy of Western modernity also appears in the field of education. Market competition views the education as the commercialization, promoting inhuman education and leading to infinite competition among the educational subjects, and this competition makes the education area the Hobbes's nature of "bellum omnium contra omnes". It completely destroys the relationship among educational subjects. Education is atomized and servers to mass-produce solipsistic human beings with closed self, and threatens humanism and sustainability of education. In order to fundamentally solve these problems, a new education that can fundamentally change the current educational paradigm should be presented. The discourse of ecology makes it clear that it has the implications for establishing a new paradigm in education. However, ecology with anti-modernist features obviously reveals its limitation in terms of educational acceptance. Ecology generally advocates the collapse of the modern Weltanschauung, and claims that the relationship between nature, as an exploited object and humans, as an exploiter must be eradicated. The devastation of unstructured industrialism, which ecology reveals, seems to confirm the postmodernists’ claim of the "end of modernity" Naess sought to solve this problem with ecosophy based on bio-spherical egalitarianism. Based on ecological metaphysics, Naess's concept of 'ecosophy' rejects the concept of an independent human being as a natural exploiter, and ultimately pursues a new self-reflection on humanity based on a respect for life. However, Naess' s argument cannot avoid criticism that it stays in appealing to the voluntary practice of the individual, and does not offer concrete measures to overcome modern technological civilization. Education is an existential act of man, and pursues individual growth for the sustainability and development of mankind. Therefore, education should be aimed at concrete practice based on human existence. If humanism is totally denied in such a situation, education loses its core basis as a theory. This weakens the legitimacy of education as a theory in terms of postmodernism and ecology. In discussing the new direction of education, Bookchin's social ecology is more reasonable than the point of view of postmodernists and deep ecologists in that it avoids skepticism and denial of modernity and pursues progressive modernity. Bookchin says humanism can only be normalized in order to build a new ecological society. He views human reason as a marvelous outcome of natural evolution and opposes postmodernists’ and deep ecologists’ claims that the crises of modern society are rooted in modern rationality and humanism. According to Bookchin's argument, the ideals of Enlightenment humanism were not wrong that seek human liberation, freedom, and perfect rational rationality. Only the ideal of such humanism is distorted by the paradox of human society. Should all humanistic ideals be discarded because humanism is distorted? In social ecology, humanism is not denied and abandoned, but it leads to a new era through the transition to a new humanism based on the ethics of complementarity. This new humanism implies new evolution of educational theory as well as educational practice. The humanism of modernity has not lost its effectiveness as a catalyst to present a new vision of educational practice and educational theory. It is crucial to extend the discourse of relationship to the realm of educational practice and education theory. A way to restore the individual's educational relationship fragmented by neoliberalism is to apply Bookchin's ecological humanism to education. The 'relationship' between the subject of learning and the other can be restored by understanding and recognizing others, and manifesting the educational diversity created from them. Humans as individuals cannot define their own existence. Each individual can only be directed toward their existence on the ontological basis of mutuality, not on a foundation of the egoistic individual. That is, human existence is defined in relation. Therefore, in a real sense, self-realization through education is possible only when we recognize the existence of others and pay attention to others. Through establishing relationships with others, humans define themselves within the relationship. It must be clearly recognized that the quality of education is determined not by the brilliance of an individual, but by common achievement in complex interrelationships. Bookchin 's ecological thought begins with raising the question that most of the modern ecological crisis originated from social problems. He argues that criticism and dissolution of the hierarchical order of governance is the only way to solve the present ecological crisis as the recognition in that ecological problems are social problems. We must escape from hierarchical governance in education and ensure the students’ biological diversity in the classroom. In addition, it should transform current education into a sustainable 'relationship-oriented' educational paradigm by enabling students to learn within the relationships. This paradigm of education can be a significant social power to overcome the ecological crisis that is the result from environmental degrader as well as the social pathology due to neoliberalism. ，韩语论文题目，韩语论文题目 |
