荀子의 政治思想에 관한 硏究

李奐九 군산대학교 현대이념연구소 1986 現代理念硏究 Vol.1 No.-

獨逸統一과 우리의 姿勢

李奐九,장석은 군산대학교 현대이념연구소 1991 現代理念硏究 Vol.6 No.-

聖 토마스 아퀴나스의 共同善에 관한 硏究

이환구 군산대학교 현대이념연구소 1997 現代理念硏究 Vol.12 No.-

St. Thomas Aquinas is regarded as the greatest of scholastic philosophers. He aimed to harmonize reason and revelation, to reconcile the doctrines of the church and the rational pagan philosophy which the revived study of classic learning had made known. It was of the essence of his philosophy that it attempted a universal synthesis, an allembracing system, the keynote of which was harmony and consistency. The universe itself constitutes a hierarchy reaching from God at the top to the lowest of living creatures. That part of universe constituted by human society is also a hierarchy, for it consists of different classes having ends and functions arranged in such a way that the lower serves the higher and the higher directs the lower. The common good is what defines and determines the rights and duties of both. Following Aristotle, St. Thomas described society as a mutual exchange of services for the sake of q good life to which many callings contribute, each class by doing its own proper work. The common good requires that such system shall have a ruling part, just as the soul rules the body or any higher nature rules the lower. The authority of a ruler over his subjects is not arbitrary but exists only in so far as it promotes the good of the community as a whole. It is, in fact, justifiable to do so whenever resistance is less harmful to the common good than the tyranny which it seeks to remove. St. Thomas defined law as "an ordinance of reason for the common good, made by him who has care of the community, and promulgated." In contrast to the Greek conception of law as existing in nature and reason, he emphasized the volitional element, and thus introduced the idea of positive law, that is, of rules actually formulated by a sovereign power in the state. Essentially, however, he viewed law as something universal, immutable, and natural; and positive law, made by man, was only a corruption of law if it conflicted with the fundamental principles of justice. In this sense St. Thomas' philosophy with emphais on common good expresses most maturely the convictions, moral and religious, upon which medieval civilization was founded.

사이몬의 意思決定理論에 관한 硏究

李奐九 군산대학교 현대이념연구소 1998 現代理念硏究 Vol.13 No.-

The decision-making theory of Herbert A. Simon is one of the most influential modern works in social science. Beginning with his logical critique of "proverbs of administration," Simon challenged eighteenth-century assumptions about decision behavior. Classical economic theory assumed that decision makers know all alternatives, that they know the utilities and values of all alternatives, and that they have an ordered preference among all alternatives. For such a demand for "rationality" Simon proposed to substitute the concept of "bounded rationality," which would more nearly comport with what is known about the psychological and physiological limits of decision makers. For the model of optimizing decisions, he substituted satisficing, that is, the adoption of a decision when an alternative seems to meet minimal standards or is good enough and is not dependent on the availability of all alternatives from which the best is chosen. James March, Richard Cyert, Graham Allison, and Robert Jervis enriched their works with a deep understanding of Simon's decision making process, limits of rationality, formal and informal patterns of organizational control, and the like.

Hobbes 政治哲學의 基礎에 관한 硏究

李奐九 군산대학교 1980 論文集 Vol.1 No.-

I.Introduction Thomas Hobbes(1588-1679)was in fact the first of the great modern philosophers who attempted to bring polilical theory into intimate relation with a thoroughly modern system of thought, and he strove to make this system broad enough to account, on scientific principles, for all the facts of nature, including human behavior both in its individual and social aspects.Nor is he to be judged exclusively by the correctness of his conclussions.His ideas of what constituted a sound scientific method were those of his time and are long out of date.Yet the fact remains that he had something which can only be described as a science of polities, which can only be described as a science of polities, which was an integral part of his whole conception of the natural world and was carried through with quite extraordinary clearness. II.Formative Process of his Political Philosophy Hobbes's earliest publication(in 1629( was his translation of Thucydides' History of the Peloponnesian War.In the Introduction to this work he already gives some indication of the way his po1itical thought was subsequently to be developed in the Elements of Law (1640), De Cive (1642), Leviathan (1652), De Corpore (1655), De Homine (1658), and Behenoth (1668).In his political studies, he sought the universal in the particular. III.Civil and Natural Philosophy Any interpretation of Hobbes must consider the relationship between his "civil philosophy" (politialc science)and his "natural philosophy" (natural science).Hobbes was understandably impressed by the advances made in the natural sciences during his age, which eas also the age of Galileo, Kepler, and Harvey.From these scientists he learned the importance of method in any branch of study, and he attempted to make use of some of the procedures found valuable in the natural sciences in his study of political matters. IV.Approach to Political Philosophy Hobbes recomme need and sought to apply the same general method to both lines of inquiry.This was the "resolutive-compositive" method of Galileo. V.The general use of speech is to transfer our mental discourse into verbal; or the train of our thoughts into a train of words.The manner how speech serves to the remembrance of the eonsequence of caused and effects consists in the imposing of names, and the connexion of them.When we see names which are orded in speech(as it defined), it is manifest they are not signs of the things themselves.This was the verbal theory of Hobbes.He recognized that political order is a communication system which is based on the system of verbal sings and behavior. VI.Hobbes's analysis of government is particularly plausible when applied to the international field, for the conditions of external security are in principle the same as thoseof internal security.

Hobbes의 自然狀態에 있어서 若干의 問題 : 自然權·自然法·正義

李奐九 群山敎育大學 1977 論文集 Vol.11 No.-

1. Thomas Hobbes(1588~1679), one of the most celebrated social contract theorists, described the natural state of men without government as the "bellum omnium contra omnes." From the assumptions the natural state of men presents logically the following characteristics. Firstly, there exists no distinction of right and wrong. Secondly, there is no distinction of just and unjust in the state of nature. And finally, on analogous principles there is no such thing as private property. 2. Natural right, he declared, signifies simply the liberty possessed by every man of doing what seems best for the preservation of his existence. Liberty here means the absence of external impediments. By the right of nature, every man has a claim to whatever will satisfy and of his desires. 3. Natural law, on the other hand, implies primarily restraint rather than liberty. It designates a rule, found out by reason forbidding any act or omission that is unfavourable to preservation. By the law of the nature, he is obliged to renounce some part of his claim for the more certain realization of the rest. 4. The natural condition which resulted in a perpetual war of "every man against every man" might have continued indefinitely except for two factors inherent in man-reason and fear of violent death. Man's reason discovered that peace has more utility than war, and fear of violent death brought man's passions into line with his reason. Men agreed to two endeavor peace, as far as he has hope of obtaining it." The second is that he must "be contented with so much liberty against other men, as he would allow other men, as he would allow other men against himself." On this basis it was possible for men to covenant together one with the other, to establish a sovereign force to whom all authority was transferred. 5. Thus in order to guarantee peace, individuals were compelled to give up their natural rights to some "common power to keep them in awe, and to direct their actions to the common benefit." The person or body who receive this power was rot, however, a party to the contract. The contract oncemade could not be broker, since any are who refused to they returned to the original state of war and could be destroyed. 6. The right of subjects to resist, even in case of tyranny, was expressly denied. On the other hand, since the sovereign was established to furnish protection, the obligation of subjects was due only as long as the sovereign was able to fulfil this function. If a revolution prevailed against him, he had failed to keep the peace and to carry cut the contract. His legal right, therefore, had disappeared. 7. Justice Hobbes says means the performance of their covenants which were made in the in the natural condition. The foundation of justice consists in the law of nature. Justice of actions is by Aristotle divided into communative, and distributive the former he says consists in proportion arithmatical; the later in proportion geometrical. Therefore, Aristotle place the communative in the equality of value of the things contracted for; and the distributive in the distribution of equal benefit, to men of equal merit. But Hobbes says that the values of all things contracted for is measured by the appetite of the contractors :and therefore the just value is that which they are contented to give. To speak properly, communative justice is the justice of a contractor; and Distributive justice is the justice of an arbitrator, the act of defining what is justice.

發展企劃에 있어서의 經濟成長과 敎育企劃方法 : Tinbergen 模型을 中心으로 Focus on Tinbergen's Model

李奐九 群山敎育大學 1976 論文集 Vol.10 No.-

1. Development planning seeks to change the prevailing economic and social institutional framework in the process the securing an acceleration in the rate of economic and social progress. The most essential task of education planning, as a social planning, is to aim to have the various kinds of qualified, skilled or trained labour available at the right time and in the right numbers, to ensure that society develops smoothly. 2. It is therefore important to avoid both surpluses and shortages and, as far as possible, a wrong initial choice of education. Jan Tinbergen, Professor at the Netherlands School of Economics, Rotterdam, regards the whole educational process as a system of flows, beginning as a very broad flow, that of general education at the lower level, and ending with an increasing number of branches at the specialized level of education. 3. The relationship between stocks and flows means that the relationship between the most desirable economic development and educational activity is formed on the basis of the input-output ratios that are used as a starting-point for production planning. As we can readily see from Figure 2, An expectation of the number of pupils who should be receiving secondary education can be assessed from two other variables, size of population and income per head. 4. The figures shown in Table 2 illustrate three different methods for converting an economy to a different growth-rate that can be used to adapt the situation in case A(Table) at period O to the development in case B. In the first method-the immigration method-qualified manpower is introduced from abroad and remains in the country until retirement or death. In the second method-that of temporary technical aid-use is made of the temporary assistance, in period 1 only, of qualified foreign laborur. The third method is that of increased effort on the part of the country's own machinery. 5. By the development planning model of Tinbergen, we can confirm that the level of economic growth, as represented by the national income per head, is highly correlated with the number of pupils and students. But the figures and coefficients, which are used here for the number of persons with secondary education per unit of national product and the number of students per teacher at the universities, are the same as those which were taken in the United States. Therefore Tinbergen's model shows considerable divergences in the situations of developing countries and is based on somewhat doubtful assumptions.

Babeuf의 思想에 關한 硏究

李奐九 群山敎育大學 1967 論文集 Vol.1 No.-

롤스의 定義原則과 그 反論

李奐九 호남정치학회 1990 호남정치학회보 Vol.2 No.-

플라톤의 正義에 관한 硏究

李奐九 군산대학교 현대이념연구소 1995 現代理念硏究 Vol.10 No.-

Plato viewed justice, the climax of his political philosophy, as not merely the harmonious relationship of three classes(rulers, warriors, and workers), but as an arrangement so inherently right that all would accept it, were they only possessed of sufficient reason. Plato believed, in fact, that even the workers or artisans would have willed their own stations in life, had they understood the universal justice of his proposals. For Plato, justice consists in every body doing his own work and not being a busybody: the city is just when guardian including ruler and warrior, and worker, each does his own job without interfering with that of other classes. The word "justice", as still used in the law, is more similar to Plato's conception than it is as used in political speculation. Under the influence of democratic theory, we have come to associate justice with equality, while for Plato it has no such implication.