프랑크퍼트식 사례 논증은 양립가능론과 양립불가능론 간의 치열한 논쟁의 중심에 있다. 본 연구는 프랑크퍼트식 사례를 중심으로 한 논쟁을 다루기에 앞서, 논의의 시작점인 프랑크퍼트의 논증을 면밀히 분석하여 자유의지와 도덕적 책임에 관한 그의 주장을 이해하는 데에 목적이 있다. 프랑크퍼트는 인간에 대한 독특한 이해를 바탕으로 형이상학의 전제 없이 도덕적 책임의 귀속 가능성을 실천적으로 해명한다. 대안 가능성의 원리에 대한 프랑크퍼트의 비판은 ‘인간으로서의 자유의지’를 기초로 인간 행위에 도덕적 책임을 부여하는 철학적 이론화이며, 도덕적 책임에 관한 그의 입장은 그의 다른 논의와의 연계에서 더 잘 이해될 수 있다.

The purpose of this study is to explain the historicity of moral education in school and particularly to cast light upon implications that the subject of self-cultivation in the modern enlightenment period gives to contemporary moral education. By representing characters of traditional education concerning goals and contents that the subject of self-cultivation in the modern formal school has, I raise a question about the moral education in the formal school was created for political purposes, therefore, insist that it can be (...) assume that the subject of self-cultivation in regular schooling was made for taking the place of the traditional education. Against it, you may think so that the subject of self-cultivation was the works of imitating the Japanese school system. At that time there was an inquiry into the educational systems of Japan and the United States for setting formal schooling, obviously, it was under the influence of Japan. But with a plethora of circumstantial and historical evidence, it presents that the subject of self-cultivation was a try to mediate traditional education and modern moral education, not as a mere imitation. Thus, it should reconsider the history of moral education in school, especially our own creativity of the subject of the self-cultivation in Korea. Claiming that the subject of the self-cultivation has the internal characteristics unrelated to copying the self-cultivation education of Japan, this study suggests that concrete and historical facts that prove the moral education in continuity and takes a look at contents of the subject in some detail to give a flavor of the theoretically based identity of moral education in school. The idea that the spirit of Confucianism must maintain but selectively it could be taken goods of western civilization was prevailing at that time. Although pragmatism is emphasized, the traditional moral codes and values are still significant educational contents. We can confirm coexistence of modern and traditional education in many places. The criteria for the admission of the school of education was to select a person skilled in Chinese, and teaching methods were also old-fashioned. Even though new knowledge and skills are introduced to school education, they had to be based on traditional education. Traditional education was accepted not only in general public education but also in foreign language schools for a particular purpose. Even new schools established to introduce foreign cultures were centered on Confucian education. In a transitional stage, it was considered that traditional methods were still valid. It was possible that because it was relatively autonomous to make a modern school system despite the influences of foreign. In 1909, according to the standards for textbooks, Japan confiscated several textbooks of the subject of self-cultivation and banned the sale of ones. That is what demonstrate real goals and functions of the self-cultivation subject. The subject of self-cultivation had a variety of functions and characteristics. First is to raise and practice virtues as the aims of official educational. Second is colonial ideology injection of Japan as cultivating humanity to meet the purpose of Japanese rule. The third is to recover of having lost country through education and then to promote the prosperity of the nation. We should not devalue the subject of self-cultivation due to partial functions intended by Japan. In the same vein, to teach the subject of the self-cultivation, there were traditional ways of using Sohak and Dongmongseonseup, types of ethnic education by educated persons of private schools, western courses replaced by the Bible and the ethics and so on. The goals of education of the Joseon Dynasty and its contents were about the self-cultivations and moral trainings. Traditional education at that time was, from the viewpoint of goals and contents of education, moral education in a broad sense, even though not a form of school moral education. After that, a modern curriculum of regular schooling was created and the subject of self-cultivation was born as an independent study. The subject of self-cultivation in modern times is the predecessor of Korean school moral education. The foundation of the curriculum was to preserve the value of traditional education, but its purpose had been altered in the course of its implementation. However, it is very important that moral education in school was created the first as an essential course in the modern education curriculum and it has become the basis of moral education in Korea. (shrink)

본 논문의 목적은 인간 본성에 대한 신경생물학의 접근 방식을 이해하고, 구체적으로 이타주의에 관한 신경생물학 연구 사례를 비판적으로 검토하는 데에 있다. 이를 통해, 그동안 기술윤리학으로서의 가치와 필요를 인정받아 온 생물학 연구가 기술윤리학으로서 상당히 한계가 있음을 드러내고자 한다. 먼저, ‘심리적 이기주의의 논변’을 통해 인간 행동을 심리적으로 검증하는 데에 한계가 있음을 설명하고, 이러한 한계에 대한 대안으로서 신경생물학이 인간 행동에 대하여 시도하는 새로운 접근을 이해한다. 그 다음, 구체적인 신경생물학 연구 사례를 비판적으로 검토함으로써 생물학적 윤리론의 한계를 밝힌다. 그리고 기술윤리학으로서 지위를 얻기 위해 신경생물학 연구가 나아갈 (...) 방향을 제시한다. 이타주의에 대한 신경생물학 연구 사례는 첫째, 실험 대상 설계에 있어서 결함을 지니며, 이러한 실험 표본을 통해 도출된 연구의 결론은 학문적 타당성이 낮다. 신경생물학 연구자들은 개별 도덕 행동, 도덕적 자아 인식 그리고 실제 행위자의 도덕성을 구별하고 있지 않으며 이타주의 용어에 함축된 행위자의 동기적 요소를 간과하고 있다. 둘째, 연구의 결론과 성과는 연구 내용을 뛰어 넘어 확장되어 있다. 이타주의를 특징짓는 구조적‧기능적 원인으로 도출된 신경 기반들은 이타주의의 충분조건이 아니다. 그러므로 신경생물학을 포함한 생물학적 윤리론이 정당하게 기술윤리학으로서의 지위를 인정받기 위해서는 먼저, 연구의 핵심인 이타주의에 대한 심층적인 이해와 각 용어에 대한 엄격한 정의가 요구된다. 두 번째로 인간 행동과 신경적 기반의 상관성을 직접적인 인과관계로 연결하려는 생물학적 결정론을 경계하고, 연구의 성과와 의미를 제한적으로 해석해야 한다. 마지막으로 개별적이고 구체적인 신경생물학 연구들의 목표는 진화생물학의 목표와 구별되어야 한다. (shrink)