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• W238760536 abstract "Korean society is in the midst of a conflict between modern and postmodern condition. The concept of modernity is rooted in the Enlightenment, which valued reason and proposed the rational and progressive construction and transformation of society and reality. As a result of a rational differentiation between culture and society, modern phenomena such as fragmentation, discontinuity, and loss of meaning have emerged. The consequences of modernization have been identified in Marx's analysis of alienation, Weber's analysis of bureaucratization and instrumental rationality, and Durkheim's analysis of anomie and social integration. Representative postmodern thinkers are Foucault and Lyotard, who attempt to deconstruct the basis of modernity, eradicate the roots of reason, and foster a criterialess society. Habermas develops his concept and analyses of reason and human action through the concept of colonization of the lifeworld. In the Korean context, disturbances in the lifeworld mean problems in cultural production and reproduction, social integration, and personality development. Adult education should play a part in revitalizing lifeworld functions in society through promoting communicative rationality. An adult education oriented toward a lifeworld perspective can assist in creating the environment for co-learning and co-teaching. (Contains 25 references.) (YLB) *************************************.AAkAAAAA************************** Reproductions supplied by EDRS are the best that can be made from the original document. ***************AA;;A**A*AAk********************************************* International Adult & Continuing Education Conference (IACEC) 27-28 May 1996 MODERNITY AND POSTMODERNITY RELATED ISSUES IN DEVELOPING IDEAS AND TASKS OF ADULT EDUCATION IN KOREAN CONTEXT Kyung Hi Kim Chung-Ang University We all know that the world is changing. However, we do not clearly understand the nature of the changes we have been experiencing. Our perception that the world is changing is very much related to the perception that we ought to learn in order to cope with the changes. But when we cannot make clear what the changes are, why they are happening, and the characters of the changes, it won't be that easy to figure out what to learn in our attempts to confront the challenges. This mixed consciousness that something should be done but not knowing what to do are commonly felt. Korean society is in the midst of modern and postmodern condition. We talk about and hear about changes in attitudes, values, social systems, the form of organization, and preferences everyday. However, we are not clear about new learning tasks which come up to us with the changes. We easily say that adult education can play an important role in meeting the challenges of our time. However, we haven't yet developed concrete ideas and tasks of adult education of our time. This paper is an attempt to resolve this uncomfortable perplex. A number of scholars have attempted to analyze the nature of historical changes that we have gone through. In talking about modernity and postmodernity related issues in this paper, the analyses of Marx, Weber, Durkheim, Foucault, Lyotard, and Habermas will be included. Then I will try to connect these analyses to Korean context. I will attempt to analyze some phenomena related to modernity and postmodernity within Korean context. Finally, I will attempt to explicate some ideas and tasks of Korean adult education in our time. I. Groundworks Related to Modernity and Postmodernity Even though we often talk about modernity and postmodernity, these two concepts are not clearly defined, so, tend to be differently understood. Therefore, it is important that we are explicit about the concepts first. I begin with the concepts and impacts of modernity. 1. Modernity and Enlightenment The concept of modernity is rooted in the project of Enlightenment. And the project of Enlightenment has its origin in the age of Enlightenment. Since the age of Enlightenment, the power and potentiality of reason has been vitalized. This vitalization of reason is the basis of the U.S. DEPARTMENT OF EDUCATION Office o Educational Research and Improvement ..--ED ATIONAL RESOURCES INFORMATION CENTER (ERIC) 0 This document has been reproduced as received from the person or organization originating it 0 Minor changes have been made to improve reproduction quality. o Points of view or opinions stated in this document do not necessarily represent official OERI position or policy. 2 PERMISSION TO REPRODUCE AND DISSEMINATE THIS MATERIAL HAS BEEN GRANTED BY TO THE EDUCATIONAL RESOURCES INFORMATION CENTER (ERIC) ) project of modernity, which proposes the rational and progressive construction andtransformation of society and reality. McCarthy's comment will be helpful to understand the concept of modernity based on the project of Enlightenment. The Enlightenment's belief in progress rested on an idea of reason modeled after Newtonian physics, which, with its reliable method and secure growth, was thought to provide a paradigm for knowledge in general. The impact of the advance of science on society as a whole was not envisioned in the first instance as an expansion of productive forces and a refinement of administrative techniques but in terms of its effect on the cultural context of life. In particular, the belief--for us, today, rather implausible--in morality, was based not only on an assimilation of the logics of theoretical and practical questions but also on the historical experience of the powerful reverberations of early modern science in the spheres of religion, morals, and politics. The cultural rationalization emanating effect on traditional habits of thought--the progressive eradication of inherited superstitions, prejudices, errors--formed the center of an encompassing rationalization of social life, which included a transformation of political and economic structures as well. The embodiment of reason in the political realm meant the establishment of a republican form of government with guarantees of civil liberties and an institutionally secured public sphere, so that political power could be rationalized through the medium of public discussion to reflect the general will and common interest. On the other hand, the embodiment of reason in the economic sphere meant the establishment of a social space for the free pursuit of one's own self-interest, so far as it was compatible with a like pursuit by all other individuals. The global result of this would be a continuous increase in the general wealth of society and a growing equality of the shares of falling to its individual member.' However, the promise of progress and transformation in the project of modernity are heavily hinged on a paradigm of a subject/object dichotomy. This paradigm makes it hard to resolve issues of dehumanization such as objectification, hierarchy, and injustice. We are still questioning: Progressive compared to what and form whom? And rational in what sense and in whose standpoint? As long as the project of modernity remains in the paradigm of the subject/object dichotomy, it is impossible to settle the question of who or what are the subjects are and who or what are the objects are. This paradigm of subject/object dichotomy, known as the Cartesian paradigm, is referred to the philosophy of the subject by Habermas. The Cartesian paradigm of the solitary thinker--solus ipse--as the proper, even unavoidable, framework for radical reflection on knowledge and morality Eirgen Habermas, The Theory of Communicative Action: Reason and Rationalization of Society Vol. I. trans. Thomas McCarthy (Boston: Beacon Press, 1987): xviii-xix." @default.
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• W238760536 title "Modernity and Postmodernity Related Issues in Developing Ideas and Tasks of Adult Education in Korean Context." @default.
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