철학적 관점에서 본 국민윤리학

민동근 한국국민윤리학회 1981 倫理硏究 Vol.11 No.1

주인의식

閔東根 충남대학교 방송국 1985 방송문화 Vol.5 No.-

이념적 존재와 가치에 관한 연구 - N. Hartmann 을 중심으로 -

민동근 한국서양철학연구회 1991 西洋哲學硏究 Vol.1 No.-

새마을精神과 傳統的 改革思想

閔東根 충남대학교 새마을연구소 1983 새마음 논문집 Vol.4 No.-

Ⅰ. The Saemaul Spirit The Saemaul Spirit, as the late President Park Chung-hee said, is the racial soul inherited from our forefathers and serves as a basis of our nation-al spirit re-established in this nation under the ideals of democracy :human respect, self-help, self-government and self-support. The seamaul Spirit is the spirit of diligence, self-helf and cooperation ; that of autonomy, independence and self-defense ; and that of the creation of a new history. That is to say that the Saemaul Spirit is defined as a movement to create a better living with a new environment under the spirit -ual revolution ― a spirit of diligence, self-help and cooperation, starting from a love of hometown and sublimating that love into patriotism. The ideas of the Saemaul Spirit are reform, creation, development, reason, diligence, self-help and cooperation in addition of love and sacrifice which are the indispensable, fundamental spirits embedded in the Saemaul Movement. In compliance with the practical aspects of the Saemaul Spirit, the Saemaul Movement, having been launched in the rural area and gradually expanding to the urban areas, has three fields : (1) National ethics and the improvement of attitudes (2) Improvement of one’s immediate environment (3) Increase of products and profits The main goal the Movement as it was set up was to transform our traditional agrarian society into a modernized industrial society as follows : (1) To construct a economy under which the people in the rural and urban areas can make a good living (2) To enjoy life of culture with mental soundness along with physical affluence (3) To make a good living for everybody, including a nation and a brethren (4) To pave the way toward a good living forever-from the present to the future (5) To pave the way toward the peaceful unification of our fatherland, rooted in freedom and democracy Ⅱ. Traditional Reform Thought As shown in the Tangun myth, our ideal of national foundation lay in providing for welfare of the people. Our nation has been called ‘A Nation of Virtuous Men’or ‘A Wise Nation in the East’. The ‘Tong-i’s’ regarded as our ancestors were peaceful in nature, left their gates open at night without fear of thieves, and loved modesty. It is said that Confucius, having observed that his doctrines were not practiced in some way, desired to come to Tong-i, far- a way country across the sea. Our country has such a good climate and soil that the people have had no difficulty in engaging in farming. That is the reason why our ancestors respected virtue, had an optimistic attitude, and made little effort in economic, productive activities . As a result, our people came to live in poverty, which gave rise to evil practices in their life. During ancient times and the Koryo dynasty, ardent patriotism spread but there was no reform in the thinking of the people. During the Yi dynasty, on the contrary, the reformist ideas spread widely among the people. Some scholars of the positive school were widely known: Chung Do-jun(1337-98), Yang Sung-ji (1415-82), and Yi-I (1536-84). A. Improvement of Life Attitudes Chung Do-jun criticized in his book, “Bulsi Japyun,” Buddha for begging in Sawisong and monks for idling away their lives and for only consuming food and clothing. He called the monks the ‘moths of the earth.’ Scholars of the positive school urged people not to idle away their lives, doing such things as playing chess and go, gambling, and committing adultery. They also urged the yangban class to engage in commerce and industry. In addition, the scholars of the positive school advised people not to believe in divination ; the ‘Four Pillars’of the year, month, day, and hour of their birth ; divination by configuration of the ground; shamanism, etc., depending on such factors of fortune and luck. Since ancient times, we could observed the laudable custom of mutual aid among people who were called ‘neighbor cousins.’Such scholars as Yi Hwang, Yi Yul-gok, Ryu Hyang-won, An Jung-bok established the hyang-yak, local ethical codes, which said that one must discharge his filial duties, respect his elders, instruct his descendants, get along amicably with neighbors and help neighbors in adversity. Yang Sung-ji advocated a simple wedding ceremony, Suh Kyung-dok advised that the government revise mourning codes in order that the king may not wear mourning dress for three years. The scholars advised that people to save, saying that there were three important factors to becoming rich : (1) do their best in farming (2) love thriftness (3) refrain from depriving others of anything They also urged the government officials to exert themselves not to wasted government properties. During the Koguryo dynasty there were no jails at all, since those who committed crime were destined to die and their wives and descendents were destined to serve as servants. The scholars taught the people to observe laws properly, to pay taxes on the date due, and to engage in labor service, They advised them to compose sound music that induced a peaceful and pleasant mood and to discard contemporary music, whose melodies were lecherous and sad. During the Silla dynasty, the hwarang were faithful to their parents and loyal to their nation. They loved the five patriotic ideals, loyalty, filial piety, faith, bravery, and wisdom. B. Improvement of One’s Immediate Environment The scholars of the positive school criticized white clothes, (which sym-bolized mourning), long sleeves, thick socks in summer, poor straw bedding for peasants, slow walking with trailing shoes, undressed children under ten, and impure soy sauce which acquired impurities in the manufacturing process. During the golden age of the Silla dynasty, there were 178, 936 houses in the capital ; during the reign of King Hun-Kang and one had a straw roof. Chung Yak-yong (1763-1836) advocated the improvement of dwelling by using tile roofs. The scholars encouraged the people to widen and maintain roads, plant trees along streets, construct strong bridges, and improve carts for smooth transportation. C. Increase of Products and Profits King Sejon of the Yi dynasty published a book on farming which promoted the improvement of agricultural technology, the expansion of irrigation, and the survey of farm land. The king made great efforts to relieving the poor and enforced the hwan-gok-bup, a law for the loan of cerial grains for the benefit of the poor. Yang Sung-ji made four suggestions to improve farming to the king. (1) construct dikes and dams (2) get rid of idle and lazy people (3) refrain from killing cows unlawfully (4) store seeds Yi-I suggested improvement in the farmland system, the reclamation of waste land, the encouragement of production, etc. Ⅲ. Conclusion Our nation, as a cultured race, has survived alien invasions with wisdom and a righteous spirit. Our nation has inherited fine ideals and thoughts : human respect, democratic policies, a social relief system, respect for the aged, filial piety, village festivals, a collective farming system, hyang-yak etc. At this we are determined to participate in the creative and productive projects with the spirit of diligence, self-help and cooperation. The Saemaul Spirit has brought tremendous success and fruits to the people in both the rural and urban communities. The achievement of the movement are reflected in a spiritual revolution that traces its development from the long inherited traditional structure of Korean thought and consciousness on which we can build a new environment, atmosphere and image of the nation.

Nicolai Hartmann의 範疇論 : Versuch u¨ber die kategorialen Gesetze bei N. Hartmann

閔東根 忠南大學校 1962 論文集 Vol.2 No.-

결혼과 성윤리

민동근 세계평화교수협의회 2002 廣場 Vol.217 No.-

고려시대(高麗時代)의 윤리사상(倫理思想) (1)

민동근 충남대학교 인문과학연구소 1985 인문학연구 Vol.12 No.1

통일시대의 윤리

민동근 대한철학회 1997 哲學硏究 Vol.60 No.-

하기락박사의 인품과 업적

민동근 대한철학회 1998 哲學硏究 Vol.64 No.-

善과 最高善에 관한 硏究

閔東根 충남대학교 인문과학연구소 1977 인문학연구 Vol.4 No.1

I As Mill and Moore mention, the problem of the highest good and the good in ethics is the main problem and may be most fundamental question. II In Socrates, Plato, and Aristotle, they regulate that the good is the purpose of all action. In Plato the good is the purpose of all action, being in transcendental. In Aristotle the good is the purpose of all science, every inquiry, every action, every pursuit, and every art of the human and the greatest good is the highest purpose. And Aristotle mentions that in all things the good is in the highest degree a principle, and that this is the political science of which the good is justice, in other words, the common interest. Spinoza mentions that by good, he understands that which we certainly know is useful to us. In my view, it may be criticized today that Spinoza explains that the good is every kind of the joy, the evil is every kind of sorrow, that is, we may not completely identify the good with the joy. Previously Moore criticized that it is the naturalistic fallacy, and it may be the problem in the point that Hume connects the virtue with pleasure, and the evil with uneasiness. In Kant's view he explains that the object of the senses is pleasure, but an object of pure reason is the good. Kant mentions evidently that the good is different from the pleasure, the pleasure or the happy may not be the last purpose of moral life, the real object of the practical reason is the highest good, and happiness consists the secondary element of the highest good. In fact it may be the probem in the point that the human's good action may bring unhappiness of the senses. The human desires for companying happiness with goodness. Bentham, Mill, the utilitarians mention that pleasure or happiness is the good, but by Moore the utilitarianism is criticized. Moore illustrates that when we say that an orange is yellow, it means only an orange has the yellow colour, not an orange is the yellow-colour. Certainly we can not say that the pleasure is the good. In my view Moore's thought is right. And it is proper that Hartmann identifies the good with the value in ethics. Certainly I can say that the good is the fundamental value in ethics. III Kant mentions that the ancients efforted for the conceptional regulation of the highest good, but in the modern age the problem of the highest good became useless or secondary. In Plato the final thing is the absolute form of the good and it is the cause of the right and the good, Aristotle regulates that the chief good is evidently something final and the chief good is happiness. Plato's idea on the good is identical with Aristotle's first motioner or the pure form. Aristotle's pure form is the highest and the best of the all essence, that is, Divine. And as Plato, Aristotle takes a serious view of the political community of the state which aims at the highest good. Spinoza mentions that love of God is the highest good which we can seek according to the dictate of reason. In Kant the highest good is the real object of the practical reason, and as the first condition of the highest good, the supreme good consists morality, happiness the secondary. It's view is evidently more advanced view than Aristotle's. Mill mentions that in the golden rule of Jesus of Nazareth, we read the complete spirit of the ethics of utility, but in my view, he mentions that the golden rule of Jesus constitutes the ideal perfection of utilitarian morality for the reason of exalting the authority of utilitarianism. IV In the ethics of the earliest moral philosophers, I comment that the good and and the highest good is the ultimate purpose and the ultimate problem. In Plato, Aristotle, Spinoza, Kant and Green, they mention that the good has very intimate relationship with the happy, and the former four philosophers have the purpose of the human for the highest good. In Kant and Green have the ideal for perfection and completion of the human. In the Orient, they have set up for the highest good as the highest ideal of morality. As Hartmann or Moore explain the good is not pleasure. The pleasure which is obtained by the practice of the good is different from the pleasure of the senses, and the former is higher spiritual pleasure. The good is evidently in the depth different from the content of the general science, and is ideal of being brought by the emotional noble heart. The human has consciousness for the good and the value, and by it judges for all things, and has the behaviour for the purpose of the good. In the way of the human practice for the good, there is margin for the infinite creative, so we can say that the highest good may be the supreme purpose. The good is a principle and a value and is in the essence of the fundamental value in ethics. The good may be the cause and the purpose of the motion. And things bear the good, but the good is not evidently only in the things. As there is the good which was realized and borne, there is the good which will be realized and borne. The good, that is, is ideal being. The good contributes the human the life and the joy.