CAJ | 학술논문

21世纪以来，基于笛卡尔理性主义知识观的离身型学习文化日益受到质疑，认知科学和数字技术的进步正在催生具有具身性质的新型学习文化。这种学习文化呼唤学习环境的具身转变，并要求建立一种突破“机械”隐喻、有生命、可进化的新型学习环境。在这种学习环境中，环境要素及其关系混沌而有秩序、复杂而有结构，学习者与学习环境之间双向建构、互利共生，共同构成了一个适应性强、开放性好的整体系统。美国技术哲学家伊德在吸收胡塞尔、海德格尔、梅洛-庞蒂等人思想的基础上，提出了技术具身的观点。本文认为，具身学习环境的营造需要通过具身技术来实现，并从技术具身观点出发，对人与技术之间的具身关系、技术的文化嵌入性、赛博学习空间的具身建立等进行了深入探讨，总结出以下四点具身学习环境的构建原则：1）尽可能多地“吞噬”学习者的各种不同知觉体验；2）设计并运用与所学知识概念相符的动作；3）让学习者在直接体验某一现象基础上进行深度学习；4）充分利用各种代理实现学习者知识理解的具身化。
21세기이래，기우적잡이이성주의지식관적리신형학습문화일익수도질의，인지과학화수자기술적진보정재최생구유구신성질적신형학습문화。저충학습문화호환학습배경적구신전변，병요구건립일충돌파“궤계”은유、유생명、가진화적신형학습배경。재저충학습배경중，배경요소급기관계혼돈이유질서、복잡이유결구，학습자여학습배경지간쌍향건구、호리공생，공동구성료일개괄응성강、개방성호적정체계통。미국기술철학가이덕재흡수호새이、해덕격이、매락-방체등인사상적기출상，제출료기술구신적관점。본문인위，구신학습배경적영조수요통과구신기술래실현，병종기술구신관점출발，대인여기술지간적구신관계、기술적문화감입성、새박학습공간적구신건립등진행료심입탐토，총결출이하사점구신학습배경적구건원칙：1）진가능다지“탄서”학습자적각충불동지각체험；2）설계병운용여소학지식개념상부적동작；3）양학습자재직접체험모일현상기출상진행심도학습；4）충분이용각충대리실현학습자지식리해적구신화。
Since the 21st century, the disembodied culture of learning shaped by the Cartesian view of knowledge has increasingly been doubted and challenged. Meanwhile, the advances in cognitive science and digital technology have been promoting a new culture of learning to emerge characterized as embodied. This kind of embodied culture of learn-ing calls for an embodied change in learning environment, and requires creating a new learning environment which can break through the metaphor of mechanism and has the ability of self-evolution. In this newlearning environment, the environmental elements and their relationships are chaos but in order, complicated but structured;the learner and the learning environment construct each other interactively, and remains in a symbiotic embrace;they constitute an in-tegrated system which has a strong adaptability and a good openness. After assimilating the ideas of Husserl, Heidegger, Merleau-Ponty, and others, Ihde proposed and analyzed that there were four different relations between human and technology：embodiment relations, hermeneutic relations, alteri-ty relations, and background relations. Among these human-technology relations, embodiment relations are the most basic and common relations. Ihde described these relations as （ human-technology）-world, and explained that hu-man beings take the technologies into their experience in a particular way by way of perceiving through such technolo-gies and through the reflexive transformation of their perceptual and body sense. However, embodiment relations be-tween human and technology also have two prerequisites. First, the technology must be technically capable of being seen through, it must be transparent. Second, the technology must be learned or, in phenomenological terms, consti-tuted. In this article, the authors explain embodiment relations between human and technology from the following three aspects：first, human beings and technologies interact with each other, and constitute a unity;second, the technolo-gies must be adapted to the development of the human beings, that is to say, they must be suitable for using;third, human beings also must accommodate to the development of the technologies. Based on these above, the authors argue that an embodied learning environment should be developed through embodied technology, and explore the cultural embeddedness of technology, the building methods of embodied cyberspace, and the constructing principles of the em-bodied learning environment. They propose that the embodied learning environment should engulf the human senses as much as possible, so as to create a sense of presence oscillating around the physical environment, the virtual environ-ment and the imaginal environment. In addition, they advise that using movements （ e. g. , gestures） that are concep-tually congruent with the knowledge being learned could increase learners＆#39; learning and understanding.