‘신성한 것(theion)’으로서의 ‘잘-삶(eudaimonia)’에 대하여-아리스토텔레스의 『니코마코스 윤리학』을 중심으로-

김도형 ( Kim¸ Do-hyoung ) 한국가톨릭철학회 2014 가톨릭철학 Vol.0 No.22

아리스토텔레스는 자신의 『니코마코스 윤리학』(Ethica Nicomachea, EN) 1.7장의 기능(ergon)에 대한 논증을 통해서 인간이 누릴 수 있는 최고의 삶은 ‘최고(aristēn)이며 가장 궁극적(teleoitatēn) 탁월함을 따르는 영혼의 활동’이라는 행복에 대한 유명한 정의를 도출한다, 그런데 소위 포괄론자들과 우월론자들은 이 ‘최고이며 가장 궁극적 탁월함’이 의미하는 바에 대하여 오랜 시간 이견을 제시하고 있다. 먼저 포괄론(inclusive end view)은 최고의 탁월함이란 포괄적(inclusive) 탁월함, 즉 탁월함 전체를 의미하며, 바로 이러한 탁월함을 궁극적으로 추구하는 삶이 아리스토텔레스가 말하는 인간의 행복이라고 주장한다. 반면, 우월론자(dominant end view) 들은 가장 우월한(dominant 혹은 monolithic) 탁월함 즉 관조적 탁월함인 철학적 지혜가 바로 아리스토텔레스가 말하는 최고의 탁월함이고, 이러한 탁월함을 궁극적 목적으로 삼는 삶이 인간이 영위할 수 있는 최고의 삶이라고 주장한다. 그리고 이와 관련한 이 두 견해의 또 하나의 중요한 논쟁점은, 행복과 관련한 EN 내의 비일관성 문제이다. 즉, 일견, 1권에서는 아리스토텔레스가 관조적 삶에 대해 구체적으로 논의하지 않을 뿐 아니라, EN의 처음부터 마지막 10권의 중반까지, 즉 EN의 대부분의 논의가 일종의 실천적 탁월함들에 대한 논의로 이루어져 있다고 볼 수 있다. 그러나 반면, 관조에 대한 논의는 10권 후반부의 세 장, 그중에서도 특히 7장과 8장에서만 집중적으로 다루어지고 있는데, 일반적으로, 포괄론자들은 어떻게 이러한 심각한 논의의- 그들이 생각하기에- 불균형과 비일관성을 근거로 우월론자들 - 아리스토텔레스의 행복론을 관조에 초점을 맞추는- 을 비판한다. 필자는, 기본적으로 일종의 대안적 우월론을 제공할 것이다. 그러나 필자는 이 글에서 기존의 행복논의에 접근하는 방식과는 조금 다르게, 즉, 아리스토텔레스가 행복/잘-삶의 주체를 서술하기 위해 종종 사용하는 ‘신성한 것(theion)’과 ‘지극히 복된 것(makarios)’ 등의 표현들에 대한 분석을 통해서, 위의 포괄론과 우월론 간의 논쟁, 그리고 텍스트 비일관성 문제에 대한 하나의 해결책을 제시할 것이다. 먼저, 필자는 ‘신성한(theion)’과 ‘지극히 복된(makarios)’이라는 표현들에 대한 분석을 통해서 아리스토텔레스가 각각 신적 잘-삶과 고유한 활동과 인간의 관조적 삶 혹은 관조적 활동을 의미한다는 것을 보일 것이다. 그리고 이 내용을 통해서 필자는 인간의 관조적 삶이, 아리스토텔레스에게서, 왜 가장 최고의 좋음을 추구하는 삶이자, 가장 궁극적인 행복인지에 대한 근거를 도출할 것이다. 필자는, 그것은 곧 인간의 관조적 삶은 신의 고유한 활동이자 순수한 이성의 활동인 신적 관조에 가장 유사한 인간의 활동 - 인간의 관조- 이 그 안에서 궁극적 목적으로 추구되고 있기 때문이라고 주장할 것이다. 또한, 필자는 이 논의를 통해서 텍스트 비일관성 문제에 대한 나름의 해결책도 제시할 것이다. 필자는 이러한 신적 잘-삶과 인간적 잘-삶 그리고 신적 관조와 인간적 관조 간의 논의는 비단 10권에서만 발견할 수 있는 것이 아니라 1권에서도 볼 수 있다고 생각하기 때문이다. 물론, 10권의 이러한 논의들이 1권보다 구체적인 것은 사실이지만, 여전히 1권에서도 신적 행복과 인간적 행복 사이의 관계를 주목하고, 10권의 논의를 준비하고 있다고 간주 할 수 있는 논의들이 발견된다는 것을 보일 것이다. 정리하자면, 필자는, 이 글에서, 이러한 행복과 행복 주체들에 대한 서술어로 사용되는 ‘신성한’과 ‘지극히 복된’이라는 표현들의 쓰임에 대한 분석을 통해서, 아리스토텔레스가 말하는 최고의 삶은 곧 관조적 삶이라는 일종의 우월론적 입장을 관철할 수 있으며, 1권과 10권의 행복 논의 간의 일관성 및 연속성도 입증할 수 있다고 주장한다. Aristotle, in his Nicomachean Ethics(EN) 1.7, provides the famous definition of the best form of human life: ‘it is the activity of the soul in accordance with the best(aristēn) and most ultimate(teleiotatēn) excellence’. However, what he means by the best and the most ultimate excellence in this statement is, for many years, very controversial amongst Aristotelian scholars. The so-called inclusive-end view claims that it is an inclusive set of excellences, so Aristotelian happiness is the life of which the most ultimate end is this excellence, that is, the excellence as a whole. On the other, those who supports the dominant-end view claims that Aristotelian happiness is a life in which the person aims at, most ultimately, the most dominant excellence, that is, contemplative excellence or philosophical excellence(sophia). And these two different positions disagree about another related issue, the so-called inconsistency/consistency issue between Aristotle’s accounts on eudaimonia in EN 1 and EN 10. Apparently, not only, in EN 1, Aristotle does not discuss the life of contemplation concretely, but also, from the beginning of EN to the middle of EN 10, namely, in most of EN, he deals with, mainly, moral/ practical excellences. However, contrastingly, about the contemplation(theōria), he does not mention very much until we finally come to the very last two chapters of EN(EN 10.7∼ 8). Therefore, the inclusive-end view criticizes the dominant view asking how they could support that the contemplative life is the best human life even with such imbalance and inconsistency. In this paper, I, not taking the typical way to approach this issue, namely, analysing Arisototle’s favourite two expressions, ‘divine/godlike(theion)’ and ‘blessed(makarios)’, provide a suggestion for the inclusive-dominative debate, as well as the text-inconsistency issue. First, I, through an examination on Aristotle’s usages of those two expressions, show that he use them to mean respectively the life(activity) of god and the most divine life/activity of human being. Further, as a result of my investigation on Aristotle’s usages of those two expressions, I draw a strong and fundamental reason why in Aristotle the life of ‘human’ contemplation is the best life human can lead. I conclude that it is because the life of human contemplation is the life whose most ultimate end is the human contemplation, the most godlike human activity, that is, amongst human activities, the most similar one to the god’s contemplation, the activity of pure reason. Also, I suggest a solution for the text-inconsistency issue between EN 1 and EN 10. I claim that Aristotle’s discussions on divine/godlike activity and happiness do not only occur in EN 10, but we can find them in EN 1 as well. Of course, it is true that such discussion is more clear and concrete in EN 10. However, I think, we can still say that Aristotle already pays attention on the relation between the life of god and the happiness of human beings in EN 1, so we can surely find several significant passages where he prepares for the-on divinity- discussion in EN 10. In short, this paper, by virtue of the study and analysis regarding the usages of the ‘theion’ and the ‘makarios’, Aristotle’s favourites to express the ‘eudaimonia’ and ‘eudaimonōn’, argues that we can maintain an dominant interpretation that Aristotle’s best human life is the life of contemplation, and shows that there is no inconsistency between EN 1 and EN 10 about Aristotle’s account of happiness.

The Requirements for Aristotle’s Political Expertise and its Goal

Dohyoung Kim 한국서양고전학회 2018 西洋古典學硏究 Vol.57 No.3

In several passages in Aristotle’s Ethica Nicomachea he mentions what kind of person is appropriate to take his lecture on political science, the study on how to build the best polis, that is, the most happiest nation. This discussion on the so-called requirements to understand and meaningfully use the contents of Aristotle’s political science can help us to figure out the goal of his lecture on political expertise. Some scholars argue that having the natural excellence without practical wisdom is the only requirement for taking his lecture in question and thereby that the goal of his lecture on it is to provide practical wisdom to the audience who only possess the natural excellence, but lack phronēsis. However, against them, we claim that, according to Aristotle, there are two distinctive requirements for his lecture on political science, the excellence of character and practical wisdom, and that the goal of his lecture on political science is to teach the audience on how to make the best law system to build the best polis rather than to make them phronimos.

The ‘prohairesis’ in Aristotle’s Ethics

Dohyoung Kim 한국서양고전학회 2013 西洋古典學硏究 Vol.52 No.-

This paper deals with the notorious question whether the conclusion of deliberation, in Aristotle, is action or not. I am, through the study on what Aristotle wants to mean by the technical term ‘prohairesis’, providing an answer to the question just mentioned. It is not very controversial that, in Aristotle, prohairesis is what we get as an outcome of deliberation (bouleusis) or practical thought (dianoia praktike), and that the conclusion of deliberation is a combination between reason (nous) and desire (orexis). However, what always baffles commentators is the question regarding what Aristotle means by the statement that the conclusion of deliberation is the combination of the desiderative and the conceptual elements of the soul. Scholars such as Elizabeth Anscombe (1965), Norman Dahl (1984), and Martha Nussbaum (1978) have argued that the result is an action, thinking that the relationship between reason and desire is here of such a nature that prohairesis becomes an actual action. I disagree with this conclusion. For, such a reason-desire combination itself ? albeit true for the nature of deliberation ? cannot let Aristotle’s deliberation be a thought in which there is a substantial force needed to initiate an action, but also, does Aristotle not employ the term ‘prohairesis’ to mean that which actually initiates action. I argue that when Aristotle mentions such a combined nature of prohairesis, he means to say no more than that the prohairesis is the conclusion of deliberation in which reason and desire have already been brought together. My claim is the following: prohairesis results from a reason-desire combination only in the sense that it is a part of a deliberation that already contains both a conceptual and a desiderative element. Hence, the thesis of our opponents that the combination of reason and desire is the nature of what enables prohairesis to be an action, is unacceptable. Consequently, I provide an alternative explanation on prohairesis. I argue that it is not an action itself, but a decision and a combination of the best comprehension (nous-element) of what to do and the correct intention (orexis-element) that follows from it.

What Drives Emerging Stock Market Returns? A Factor-Augmented VAR Approach

Dohyoung Kwon 한국재무학회 2020 한국재무학회 학술대회 Vol.2020 No.11

This paper explores the dynamic relationship between global economic factors and emerging stock returns within a factor-augmented VAR model. I nd that favorable global growth and stock market shocks have signicant positive eects on emerging equity returns, whereas an unexpected rise in US dollar exchange rate and global pol- icy uncertainty causes a substantial fall in the returns. Oil shocks lead to a transient increase in emerging stock returns, followed by a gradual decline. Variance decompo- sition analysis implies that 80% of the long-term uctuation in emerging stock returns is explained by the global economic shocks. In particular, the US dollar exchange rate shock is the most critical, accounting for 36%, followed by global stock, policy uncer- tainty, and oil shocks, explaining 17%, 15%, and 10%, respectively. These ndings have important implications for international investors, as well as for policy makers in emerging economies.

Synthesis of Cu-In-S/ZnS Quantum Dots in the Aqueous Phase by Microwave Irradiation

( Dohyoung Kim ),( Jongsung Kim ) 한국공업화학회 2016 한국공업화학회 연구논문 초록집 Vol.2016 No.1

Recently various nano materials have been prepared by using microwave irradiation (MW). Microwave irradiation generates rapid heating of polar substance and consequently results in faster, cleaner and more efficient reactions than conventional heating method. In this study, water soluble Cu-In-S/ZnS core/shell quantum dots (QDs) were successfully synthesized in the aqueous phase by MW. L-Asorbic acid and Trisodium citrate dehydrate were used stabilizer between indium and copper ions. The optical properties of the preparation QDs were characterized by photoluminescence spectroscopy and UV/Vis spectroscopy. The chemical structure of the QDs were characterized by XRD and Energy dipersive X-ray spectroscopy. With the increase ZnS shell size, PL peak of the QDs was red shifted.

Bipolymer-Cross-Linked Binder to Improve the Reversibility and Kinetics of Sodiation and Desodiation of Antimony for Sodium-Ion Batteries

Kim, Dohyoung,Hwang, Chihyun,Jeong, Jihong,Song, Woo-Jin,Park, Soojin,Song, Hyun-Kon American Chemical Society 2019 ACS APPLIED MATERIALS & INTERFACES Vol.11 No.46

<P>Although the volume of antimony tremendously expands during the alloying reaction with sodium, it is considered a promising anode material for sodium-ion batteries (SIBs). Repeated volume changes along the sodiation/desodiation cycles encourage capacity fading by triggering pulverization accompanying electrolyte decomposition. Additionally, the low cation transference number of sodium ions is another hindrance for application in SIBs. In this work, a binder was designed for the antimony in SIB cells to ensure bifunctionality and improve (1) the mechanical toughness to suppress the serious volume change and (2) the transference number of sodium ions. A cross-linked composite of poly(acrylic acid) and cyanoethyl pullulan (pullulan-CN) was presented as the binder. The polysaccharide backbone of pullulan-CN was responsible for the mechanical toughness, while the cyanoethyl groups of pullulan-CN improved the lithium-cation transfer. The antimony-based SIB cells using the composite binder showed improved cycle life with enhanced kinetics. The capacity was maintained at 76% of the initial value at the 200<SUP>th</SUP> cycle of 1C discharge following 1C charge, while the capacity at 20C was 61% of the capacity at 0.2C, implying that the composite binder significantly improved the sodiation/desodiation reversibility of antimony.</P> [FIG OMISSION]</BR>

Establishing the Factorial Validity of the Mathematics Teaching Efficacy Scale: Confirmatory Factor Analysis

( Ryang Dohyoung ) 한국수학교육학회 2014 수학교육 학술지 Vol.2014 No.1

This study develops the Mathematics Teaching Efficacy Scale (MTES) measuring efficacy beliefs of Korean preservice teachers seeking the secondary mathematics teaching certificate. This study focuses on establishing the factorial validity of the MTES based on Bandura`s two-dimension theory. The 2-factor structure of the MTES was explored on the first data set, andthen the structure was confirmed on the second subset.TheMTES consists of 18 items: 12items of the personal efficacy and the sixitems of theoutcome expectancy.

가상시뮬레이터 기반에서의 시나리오 기반 자율주행 차량 안전성 검증방법 연구

김도형(Dohyoung Kim),우준상(JunSang Woo),최준범(Joonbeom Choi),곽만기(Manki Kwak) 한국자동차공학회 2022 한국자동차공학회 학술대회 및 전시회 Vol.2022 No.11

가속도계 출력을 이용한 SDINS 지상 초기정렬 알고리즘 설계

정도형(Dohyoung Chung),박찬국(Chan Gook Park),이장규(Jang Gyu Lee) 한국항공우주학회 1995 韓國航空宇宙學會誌 Vol.23 No.6

Establishing the Factorial Validity of the Mathematics Teaching Efficacy Scale: Confirmatory Factor Analysis

RYANG Dohyoung 한국수학교육학회 2014 수학교육연구 Vol.18 No.1

This study develops the Mathematics Teaching Efficacy Scale (MTES) measuring efficacy beliefs of Korean preservice teachers seeking the secondary mathematics teaching certificate. This study focuses on establishing the factorial validity of the MTES based on Bandura’s two-dimension theory. The 2-factor structure of the MTES was explored on the first data set, andthen the structure was confirmed on the second subset.TheMTES consists of 18 items: 12items of the personal efficacy and the sixitems of theoutcome expectancy.