자기주도학습의 '자기'에 대한 개념 재정립(IJSDL, 2009)

자기주도학습의 '자기'에 대한 개념 재정립(IJSDL, 2009)

REVISITING THE CONCEPT OF SELF IN SELF-DIRECTED LEARNING: TOWARD A MORE ROBUST CONSTRUCT FOR RESEARCH AND PRACTICE IN A GLOBAL CONTEXT

Marcie Boucouvalas

물론 자율성(autonomy)가 핵심적 요소이지만, 자율성은 selfhood의 일부밖에 설명해주지 못한다. SDL은 개인과 집단을 모두 포괄하는 '자기(Self)'의 개념이 있어야만이 진정으로 인류의 발전에 기여할 수 있다.

Of course autonomy is a central component, but it represents only a partial rendition of selfhood. Self-directed learning has even greater potential to contribute to the development of the human species when guided by a concept of Self1 that includes both autonomous (separate, individual) and homonomous (connected, collective) dimensions.

Malcolm은 The Modern Practice of Adult Education (1970)의 현장시험가였다.

At that time Malcolm, as I increasingly became comfortable calling him, was field-testing the first edition of The Modern Practice of Adult Education (1970).

이 시기의 자기주도라는 것은, 적어도 Knowles와 같은 식의 자기주도라는 것은, 단순하게 촉진가능한 프로세스에 그치는 것이 아니라 학습자에게 자기주도라는 것은 사고하는 방식이자 '학습하는 것' 그 자체였다. 

Self-direction at that time, at least à la Knowles, was not just an educational process to be catalyzed; it was also, for learners, a way of thinking about and being with learning.

독립성 그 자체를 의미한다기보다는 스스로의 학습, 사고, 인적, 물적자원에 대한 선택 등에 대한 책임을 지는 것이었다.

It was less about independence per se and more about taking responsibility for one’s learning, thinking about and selecting both material and human resources to aid one’s learning.

이러한 인식의 바탕에는 개인이 언제나 환경을 통제할 수 있는 것은 아님을 인정하는 것이 깔려 있다. 그러나 학습자는 필요하다면 환경에 적응하거나 환경을 조금 바꿀 수는 있다. 자기자신을 학습자로서 생각할 때, 심지어는 다른 사람에 의해서 주도되는 학습을 하거나, 스스로의 자기주도성을 잃지 않으면서 다른 사람에 의해서 통제되는 학습환경을 만들 수도 있다. 이러한 생각은 나중에 1975년 Knowles의 책에 실렸다.

Along with any such realization was an acknowledgment that one could not always control the external environment, but could learn to adapt and adjust when needed. With a centered understanding of oneself as a learner, one could even enter an other-directed or controlled learning situation without losing one’s self-directedness. This thought later appeared in Knowles’ 1975 book entitled Self-Directed Learning: A Guide for Teachers and Learners.

그러나 이러한 생각이 단 몇줄에 기술되는 것에 그쳤으므로, 놓치기 쉽다.

One could conceivably miss the idea because it only appeared in a few sentences.

이와 동시에 학습이 단순히 개인의 이익을 위한 것이 아니라는 것을 인식해야 한다.

It seems equally important to note, however, was that learning was not exclusively for individual benefit.

스스로를 중심에 두면서, 동시에 집단적 행동을 추구할 수 있는 것이 중요하다

Maintaining one’s center while also working for collective action, I learned, was integral.

적어도 서구에서는 독립적인, 분리된 자기인식은 '성숙됨'의 특징처럼 인식되었다. 그러나 자율성은 '자기'의 매우 일부분일 뿐이다. Maslow의 Toward a Psychology of Being에는 매우 작은 각주로 'homonomy'라는 개념이 기술되어 있다. 헝가리 사람인 Andras Angyal 에 의해서 처음 도입되었으며, 삶의 의미가 더 큰 집단의 부분임을 인식하고 그렇게 존재함으로서 부여되는 것을 뜻한다.

The development of an independent, separate self-sense was indeed important and often considered the hallmark of maturation, at least in western literature. Autonomy is only a partial rendition of selfhood, however. Embedded deep in a small footnote of Maslow’s (1968) Toward a Psychology of Being is the concept of homonomy, coined by Hungarian Andras Angyal (1941), referring to the meaning derived in life by being and feeling part of a greater whole.

다양한 관점

TOWARD A GLOBAL VISION

그림 1처럼, autonomy와 homonomy는 서로 복잡하게 얽힌 상보적인 것이다.

As illustrated in Figure 1, employing the DNA double helix as a visual image, I am conceptualizing autonomy and homonomy, although oversimplified somewhat, as two complementary trajectories of development that very often become inextricably intertwined.

그림 2는 '열린 계'를 묘사하고 있으며, 개개인은 더 큰 전체의 일부분이다. 이것들은 개인의 집단 정체성을 이룬다.

Figure 2 depicts an open system of worlds within worlds, contextualizing an individual as part of greater wholes, each of which addresses part of one’s homonomous identity.

자율성이 강화 되는 것은 '성취'와 '자기관리'에 의해서 그렇게 되며, '집단성(homonomy)'가 강화되는 것은 초개인적 단위와 조화를 이루면서 의미있는 전체의 부분이 되는 것이다.

Keeping mindful that the pull toward autonomy is motivated by achievement and self- governance, the pull toward homonomy draws meaning from being part of meaningful wholes and in harmony with superindividual units with which one identifies,

그림 2의 모든 집단들은 개인에게 '집단성'을 부여하지만, 동시에 그 자체가 '자율성'을 지닐 수 있다. 즉, 자율적 정체성을 형성할 수 있으며, 따라서 '자율성'의 개념이 개인 뿐 아니라 집단에도 적용될 수 있다.

As I have discussed elsewhere, however (Boucouvalas, 1999), any of the collectives in Figure 2 that afford homonomous identity to the individual can become autonomous in nature; that is, develop an autonomous identity, for better or worse. So the concept of autonomy can apply not just to individuals but also to collectives.

좀 더 좋은 관점에서, 그러한 집단은 사회적 변화를 이끌 수 있다. 그러나 만약에 한 집단이 자신의 집단적 정체성을 더 큰 전체와 조화시키지 못하면, 민족주의나 국수주의로 흐를 수도 있다.

In a beneficial sense, such groups can effect helpful social change. If, however, the group does not, in turn, engage its homonomous identification with an even greater whole, very often centrisms arise, such as ethnocentrism and nationalism.

집단성과 관련된 문헌들

Distillation of Literature Related to Homonomy

지난 20년간, 여러 문헌에서는 집단주의를 강조하는 문화들의 목소리를 인정하고 이에 대한 관심이 점차 커져왓다. 이러한 문화에서는 자기의 정체성을 협력적이고, 상호의존적인 자기주도학습을 강조했다. 예컨대, Nah는 약 10년 전, 한국적 관점을 강조하면서, "모든 문화에서 독립성과 자율성을 선(virtue)로 보지는 않는다"라고 하였다. 더 나아가 "그러한 '선'이 한국 문화에서는 그것이 이상적 성인에 도달하였다는 것을 의미하는 것도 아니다"라고 했다. 남성중심적인 전문집단에서 여성 관리자의 SDL에 대한 그녀의 연구는 '상화의존성'에 대한 근거를 제시했으며, 이것은 SDL의 또 다른 형태이다. 그녀는 문화적 맥락의 영향에 따라 개개인이 달라지고, 상호의존성이 보다 존중되고 지향되는 가치가 된다고 했다.

Over the past twenty years the literature has expanded to acknowledge and address this phenomenon as voices from more collectivist-oriented cultures have offered views of self- identity that illuminate the collaborative interdependent aspects of self-directed learning. For example, almost a decade ago Nah (2000), speaking from a Korean perspective, emphasized that “not every culture promotes independence and autonomy as virtues” and, moreover, such virtues are “not an indication of a person reaching an idealized adulthood in Korean culture” (p. 18). Her research on the self-directed learning of female managers in male-dominated professions evidenced what she termed interdependence, a different form of self-direction in learning. She attributed this variation to the influence of the cultural context in shaping the person, emphasizing that interdependence is a virtue valued and promoted in Korean culture.

응용언어학이나 언어교육에서 이러한 다양한 관점에 대한 진전이 있었다.

Other advances that may contribute to the further development of a global perspective on self-directed learning theory are being made in the literature of applied linguistics and the teaching of languages.

학습자의 '자율성'이 문화에 따라 어떻게 차이가 있는지 수년간 연구되어왔다. 지난 10년간 여러 국가별로 '자율성'에 서로 다른 해석과 개념이 있음이 드러낫다.

The cross-cultural appropriateness (or inappropriateness) of the concept of learner autonomy has been of central concern for years. Within the past decade or so renewed dialogue has emerged acknowledging different interpretations and conceptualizations of autonomy around the globe.

예컨대, Littlewood는 '자율성'의 다양한 측면을 분석할 것을 요구하며, 이것이 동아시아 문화권에서 언어 학습에 적절할 수도 있다고 했다.

For example, Littlewood (1999) calls for an analysis of aspects of autonomy that may be quite appropriate to the language learning needs of learners in East Asian contexts;

Nah와 유사하게, Sinclair는 사회적 자율성이 상호작용과 협력을 포함하는 것이라고 주장했다. 또한 정치적 자율성이 인구집단의 국가 건설에 대한 방향성을 정하는데 도움이 된다고 했다.

Stating a position similar to Nah's (2000), Sinclair asserts that social autonomy involves interaction and collaboration; and political autonomy offers an orientation that helps a population coalesce around nation-building.

더 근래에 Eneau는 자율성을 새로운 방식으로 구성하엿다. '자율성을 구성하는 대인관계'의 중요성을 강조하였다. 프랑스 연구자들로부터 자율성에 대해 이해할 때 자율적 학습자가 된다는 것에 있어서 필수적으로 다른 사람과 사회와의 상호작용을 포함시켜야 한다고 했다. 그럼으로써 그는 '관계'를 그 절차의 전제조건으로 보았고, '독립성'이란 개념을 배척하였다.

More recently, Eneau (2008) has also focused on constructing autonomy in new ways. Heoffers a consideration of the relevance and importance of “interpersonal relations in the construction of autonomy” (p. 230). Drawing from French authors, he also calls for a broader understanding of autonomy that considers interactions with others and society as an essential part of becoming an autonomous learner. In so doing, however, he places relating and relationships as a prerequisite in the process, seemingly rejecting the notion of independence.

'집단성'의 발달궤적을 따라가보면, '상호연결된 개인'이라는 개념이 개인보다 더 큰 무언가에 참여하게끔 하는 동기가 된다. 이처럼 어떤 동기에 의해서 이뤄지느냐가 개념의 핵심이다. 더 나아가서 위에서는 사회적/문화적/정치적 구분만 보았다. 그러나 '집단성'에 대해서는 두 층위의 분화된 개념을 보아야 한다.

As already established, central to the developmental trajectory of the homonomous, connected self sense is the experience of motivation that emanates from participation in something greater than the individual. The motivational issue is an integral component of the concept. Moreover, the above discussions are limited in dealing with social, cultural, and political identification; I find it increasingly useful, however, to differentiate a two-tiered conceptualization of homonomy.

• '나한테 무슨 도움이 되느냐?'가 아니라 '이 지구와 미래세대를 위해서 어떠한 도움이 될 것이냐?'라는 질문. 사람들과 상호연결되어있음을 인식하고, 인류의 한 구성원으로서의 평범성을 인식하는 것.
  The first focuses on the social identification layer. Beyond the sense of belonging in a social sense are experiences that involve a shift in our structures of consciousness such that a broader source of motivation emerges. The “What is in it for me?” as an individual or group, for that matter, is superseded by, What will benefit the planet or future generations?" This shift represents a transpersonal awareness and identification of one’s commonalities as a member of the human species and a recognized interdependence on a planetary scale.

• 단순히 집단의 구성원으로서의 정체성을 깨닫는 것 뿐만 아니라, 더 큰 'Self'의 개념에 참여하는 것. MDG는 이러한 개념의 'Self'이다. 
  This second layer involves not just identifying and working in a group or community, but engagement of a larger sense of Self that fuels a different meaning to Self-direction because the motivation often is for a greater cause, even beyond one’s group identification. The Millennium Development Goals invite this sense of Self in their call for developed and developing nations to work together, each with their own responsibility, toward the goal of sustainability, leaving the planet a better place for future generations.

지난 20년간 변화는, 독점적으로 '나'에 머물러있던 관점을 자기주도성에 있어 '우리'의 관점을 포함시키는 방향으로 옮겨간 것.

So it seems that over the past twenty years we have arrived as a community of scholars, or a community of scholars has coalesced (although they may not yet know each other), to acknowledge the need for a more global perspective on self-directed learning, moving our dialogue from an exclusive focus on the me of self direction to inclusion of the we of self- direction.

상대적 경험과 행동

Relevant Experiences and Actions in Which Humanity Has Been Engaged and Engulfed

2000년대 초반부터, 엄청난 국제적 재해가 있었음. 이러한 사건들로부터 인류의 상호의존성이 더 명확해졌다.

Since the dawn of 2000, the advent of our new millennium, catastrophic tragedies, both natural and human-made, with huge losses of lives have beset us as a human species on a worldwide scale. Examples include 

• 9-11 in the United States, 
• the tsunami in Asia, 
• worldwide massacres and 
• ethnic cleansings on several continents, 
• floods and devastating destructions from hurricanes, 
• the destruction of entire villages in massive fires and conflagrations, and 
• the shooting sprees on campuses, especially the shocking massacre of epic proportions at Virginia Tech. 
• Add to that the current worldwide financial crisis, and 

the interdependence of humanity becomes more palpable.

The meaning derived from being and becoming (in a homonomous sense) part of such a collective- turned-community fuels a learning to be process. 

• At Virginia Tech, for example, well- meaning parents attempted to rescue their unharmed children from the campus, but the students repeatedly expressed the need to return to the community that understood. They had work to do for self and others and much to learn. Learning for them meant not just how to cope, but how to think about what happened, how to be part of the Virginia Tech community with a new sense of normal, how to be with the outside world of media and others, how to live together in a larger sense with all humankind. For many the learning from such an experience is lasting, including the emergence of a global compassion. Time will tell, of course, the degree to which this greater sense of Self will stabilize.

다음 단계

An Invitation to Explore Needed Next Steps

self-와 Self-의 균형이 중요한데, 이는 문화마다 다를 수 있다.

It seems equally important to consider that self-directed learning can be fueled by a balance between autonomous and homonomous drives. Both can operate simultaneously. In our globalized world it is balance between an individualized sense of self- motivation/direction and that of a larger sense of Self that is called for. That which brings about balance in one culture, however, may differ in another. As far back as the 1980s, in fact, authors such as Roland (1984) explained it this way: 

인도에서는 개인주의가 점차 강해지고 있으며, 반대로 미국에서는 초-개인에 대한 인식이 점차 높아지고 있다.

In India it is the growing individualism within the dominant gestalt of the familial-transcendent selves, whereas in America there is a serious developing involvement in the realization of the transcendent self within the dominant mode of the individualized self" (p. 173). 

Both trajectories of development are part of what it means to be human. Although a culture may support development of one trajectory, the other can never be obliterated, Angyal (1941) notes 

서구 문화에서 비록 힘과 성취를 강조함으로서 HOMONOMOUS적 경향을 약화시킬 수는 있을지언정 없애버릴 수는 없다. 이는 인류의 기본적 성질이기 때문이다.

that western cultures, even with their emphasis on power and achievement, can discourage but not obliterate the homonomous tendency, which is fundamental to the nature of humankind. 

Some homonomous expression is essential for what he termed normal adjustment. Moreover, from my perspective, whether one lives in or has been shaped by an individualistic or collectivist culture, that boundary, which may be a false dichotomy to begin with, may be blurring for some of humanity.

1For purposes of this paper, self with a lower case s refers to one’s separate individual self, while Self with a capital S refers to the expanded connected sense of Self represented by homonomy.

Nah, Y. (2000). Can a self-directed learner be independent, autonomous, and interdependent? Implications for practice. Adult Learning, 18, 18-19, 25.

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REVISITING THE CONCEPT OF SELF IN SELF-DIRECTED LEARNING: TOWARD A MORE ROBUST CONSTRUCT FOR RESEARCH AND PRACTICE IN A GLOBAL CONTEXT

Marcie Boucouvalas

In a twenty-year retrospective view, the author reexamines her earlier analysis of the concept self in self-directed learning in which the development of homonomy (larger connected Self sense) was introduced as a complement to the autonomous developmental trajectory in crafting a more robust international construct for research and practice.