Korean Regulations of Clinical Trials and Research with Human Subjects

Park, Soo Hun 이화여자대학교 생명의료법연구소 2012 BIOMEDICAL LAW & ETHICS Vol.6 No.1

Clinical trials and research with human subjects are conducted throughout the world including both the developed and the developing countries. Clinical trials and research with human subjects have the common concerns on how to protect the rights, safety, and welfare of the human subjects properly and adequately. In this article, I examined government regulations of Korea that formulate the basic frame and minimal requirement for the researchers to comply with when they conduct clinical trials and research with human subjects. Especially, I explored Constitutional Law, the Bioethics and Safety Act, the Pharmaceutical Affairs Act, the Medical Device Act, and Korea Good Clinical Practice. As a result, I found some defaults in our laws and regulations in protecting human subjects. In case of Constitutional law, there is no principle of beneficence necessary for researchers to protect human subjects by analyzing the risk and benefit of making them participate in clinical trials and research unlike the global standards. In case of BEASA, it has limited jurisdiction in research with human subjects in the specific life science areas such as human embryonic research, genetic testing, and gene therapy. In addition, BEASA is not applied to human behavioral research and does not have a definition on research. As to PAA, it has a “swiss cheese” syndrome in three ways: no provision on vulnerable populations, no provisions on Informed Consent and IRBs, and no provision on the research participants’ protected health information. Finally, KGCP also needs to insert some provisions such as much more specified kinds of vulnerable populations, types of conflict of interest, and the use of placebo, to protect human subjects in accordance with the global standards.

생명윤리와 연구대상자 보호

손영화 한국법정책학회 2023 법과 정책연구 Vol.23 No.1

Since the beginning of this century, ethical guidelines for human research have been established, and ethical examinations have to be conducted when conducting human-targeted research and human-derived research. The Bioethics and Safety Act includes not only medical research, but also social science research and humanities research conducted through interaction with people who have nothing to do with natural science experiments. Depending on the field of study, the Bioethics Committee of the Organization is required to review papers and applications for research funds in academic journals. The history of human research ethics can be divided into three cases: the Nuremberg Code, the Helsinki Declaration made by the World Medical Association based on the Nuremberg Code, and the Belmont Report, which embodies the Helsinki Declaration. Although this bioethics originated from reflection on human experiments by the German Nazis, research bioethics have naturally been developed to respect human rights from reflection on inhumane and anti-ethical human experiments. Today, the Institutional Bioethics Committee is conducting tasks such as deliberating research plans, investigating ongoing research at the institution, supervising, educating, establishing measures to protect vulnerable research subjects, and preparing ethical guidelines for researchers. The deliberation focuses on the ethical and scientific validity of the research plan, whether consent has been obtained through due process, safety of research subjects, personal information protection measures for research subjects, and matters related to the bioethics and safety of institutions. Researchers who want to conduct human research must start research after obtaining approval from the Bioethics Committee, so they must apply for deliberation in accordance with the designated form of the Bioethics Committee. If the research is to be continued or there are any changes or violations or omissions during the course of the research, the relevant matters shall be deliberated, and when the research is completed, the research results report shall be submitted for deliberation. It is important to remember that the main focus of institutional bioethics is the protection of those under study. Therefore, researchers should eliminate the possibility of conflicts of interest in research. Furthermore, the safety of the individuals subject to the study should be fully taken into account and the risk should be minimized. Individuals and groups in vulnerable environments must be especially protected. Care should be taken to allow participants to participate voluntarily and not inflate economic benefits or reduce risks. In other words, when conducting human research and human-derived research, the participants must obtain voluntary consent to participate in the research. In addition, since protection of the subjects is important in human research, attention should be paid to protecting the personal information and guaranteeing confidentiality of the subjects. When planning, performing, or reporting research results, researchers should ensure that the basic ethical principles of Belmont Report 3 are met, such as respect for humans, good deeds, and justice, and comply with the basic principles and related arguments set out in Article 3 of the Bioethics and Safety Act. When we comply with the ethical principles and laws that human researchers must abide by, it should be remembered that scientific credibility of the results as well as the human rights, safety, and welfare of the study subjects is guaranteed. 금세기 들어 사람을 대상으로 하는 연구에 관한 윤리지침이 제정되어 인간대상연구 및 인체유래물연구를 하는 경우 윤리심사를 하지 않으면 안되게 되었다. 종래 대표적인 인간대상연구를 하던 의학 연구뿐 아니라 자연과학적인 실험과는 전혀 상관이 없는 사람과의 상호작용을 통해서 수행되는 사회과학 연구나 인문학 연구도 「생명윤리 및 안전에 관한 법률(이하, 생명윤리법)」의 규율 대상에 포함되게 된 것이다. 학문분야에 따라서는 학회지에 논문 투고나 연구비를 신청할 때도 기관생명윤리위원회의 심사가 요구되고 있다. 인간을 대상으로 한 연구윤리의 역사는 제2차 세계대전 중 인체실험을 계기로 한 '뉘른베르크 강령', 뉘른베르크 강령을 바탕으로 세계 의사회가 작성한 '헬싱키 선언', 그리고 헬싱키 선언을 보다 구체화한 '베르몬트 리포트'라는 3가지 사건으로 나눌 수 있다. 독일 나치의 인체실험의 반성에서부터 출발한 생명윤리이지만 비인간적, 반윤리적 인체실험에 대한 반성에서 자연스럽게 인권존중을 위한 방향으로 연구생명윤리가 형성되고 발전되었다고 할 것이다. 오늘날 기관생명윤리위원회는 연구계획서의 심의, 해당 기관에서 진행중인 연구에 대한 조사, 감독, 교육, 취약한 연구대상자 보호대책 수립, 연구자를 위한 윤리지침 마련 등의 업무를 수행하고 있다. 심의는 연구계획서의 윤리적·과학적 타당성, 적법한 절차에 의한 동의 획득을 받았는지의 여부, 연구대상자 등의 안전, 연구대상자 등의 개인정보 보호대책, 기관의 생명윤리 및 안전에 관한 사항 등에 초점을 두어 심의하고 있다. 인간대상연구를 하고자 하는 연구자는 반드시 기관생명윤리위원회의 승인을 받은 후 연구를 시작하여야 하므로 소속 기관생명윤리위원회의 지정된 양식에 따라 심의를 신청하여 일정한 심의과정을 의무적으로 거쳐야 한다. 만약, 연구 수행 중에 연구를 지속하고자 하거나 변경 사항 또는 위반, 이탈이 있다면 해당 사항에 대하여 심의를 받아야 하며, 연구 종료 시에는 연구결과보고서를 제출하여 심의를 받아야 한다. 기관생명윤리는 무엇보다도 연구대상자의 보호에 그 주안점이 있음을 기억할 필요가 있다. 그러므로 연구자는 연구에 있어서 이해충돌 가능성을 없애야 한다. 또한 연구에 있어서 연구대상자의 안전을 충분히 고려하고 위험은 최소화하여야 한다. 취약한 환경에 있는 개인이나 집단은 특별히 보호되어야 한다. 연구대상자가 자발적으로 참여할 수 있도록 하며, 경제적인 이익을 부풀리거나 위험을 축소하지 않도록 주의해야 한다. 다시 말해, 인간대상연구와 인체유래물연구를 수행할 때에는 반드시 대상자 본인으로부터 연구참여에 대한 자발적 동의를 받아야 한다. 또한, 인간대상연구에서는 연구대상자에 대한 보호가 중요하므로 연구대상자의 개인정보보호와 비밀보장이 되도록 주의를 기울여야 한다. 연구자는 연구의 계획, 수행, 결과보고를 하는 경우 벨몬트 보고 3 기본윤리원칙인 인간존중, 선행, 정의에 맞도록 하고, 생명윤리법 제3조에 제시된 기본원칙과 관련 주장을 잘 준수하여야 한다. 인간대상연구의 연구자가 지켜야 할 윤리원칙과 법률을 잘 지킬 때 연구대상자의 인권, 안전, 복지가 보장됨은 물론 연구결과에 대한 과학적 신뢰성이 확보될 수 있음을 잊지 말아야 할 것이다.

인성교육과 교과교육: 인성교육은 가능하고 필요한가?

박종덕 한국도덕교육학회 2014 道德敎育硏究 Vol.26 No.1

Humanity education is commonly regarded as another separate educational activity from teaching school subjects. According to this view, humanity education can be done through extracurricular activities such as teaching the proprieties, performing attendance for others and so on. In contrast with this common view, Piaget’s psychology leads us to give due attention to the fact that humanity is cultivated through learning school subjects. Compared to the psychology of Vygotsky, his view could be accepted as less viable guide to making explicit the problems of the cultivation of humanity which is possible only through learning school subjects, in that he regards humanity as the cause (or causal condition) given in prior to learning school subjects. In this sense, the Neo-confucianist viewpoint of connecting humanity education and teaching school subjects deserves to get considerable attention. According to Neo-confucianism, humanity education is not another different activity from teaching school subjects but the meaning (in proper words, logical condition) which can be realized through teaching school subjects. As is especially apparent in the Doctrines of the Mean(中庸, Chung-yung), humanity is cultivated only by its manifestations, namely school subjects, and possessed individually in direct proportion to human endeavor to establish school subjects as the medium of the humanity. 대체로 인성교육은 교과교육과 무관한 또 하나의 교육활동으로 간주된다. 이러한 관점에서 보면, 인성교육은 예절교육이나 봉사활동 등 교과 이외의 활동에 의해서 실현가능한 것으로 된다. 이에 비하여, 피아제의 심리학은 교과가 인성함양에 주는 영향에 정당한 관심을 기울이게 한다. 다만, 비고츠키의 심리학과 비교해 볼 때, 피아제의 심리학은 인성을 교과교육에 앞서서 주어져 있는 인과적 원인으로 파악함으로써, 인성은 교과를 배워 함양된다는 점을 충분히 드러내지 않았다고 말할 수 있다. 이 점에서 교과교육과 인성교육의 관련에 관한 성리학의 설명은 주목의 대상이 된다. 성리학에 의하면, 인성교육은 교과교육과 상이한 또 하나의 교육활동이 아니라, 교과교육이 실현해야 할, 교과교육의 의미(더 정확히는, 논리적 조건)에 해당한다. 「중용」에 명백히 나타나 있듯이, 인성은 그것이 표현되어 있는 교과를 통하여 비로소 함양되며, 또 그 교과를 인성 함양의 매체로 확립하려는 실천적 노력에 비례하여, 정확히 그 만큼 자신의 것으로 된다고 볼 수 있다.

「생명윤리 및 안전에 관한 법률」 전부개정안의 내용과 의의 : 임상연구와의 관계를 중심으로

김은애 대한의료법학회 2011 의료법학 Vol.12 No.1

To strengthen the protection of human research subjects and human materials, the Korean Ministry of Health and welfare proposed the amendment bill of Bioethics and Safety Law(2010) to the Congress. It includes so many meaningful clauses. According to the bill, the scope that this act shall apply will be expended to the research involving human subjects and human materials. In the bill, there are the principles of this act; the protection of the life, health, and dignity of the human subjects, the obtaining of the adequate informed consent, the protection of the human subject’s information confidentiality and the human subject’s privacy, the assessment and minimizing of the risks involved and the guarantee of the safety for the human subjects, the preparation of the special protection program for the vulnerable human subjects, and so on. According to the bill, Institutional Bioethics Review Board(the same as Institutional Review Board) will be responsible for the auditing and monitoring on the research that was approved by IBRB, conducting the education program for the researchers, IBRB members and administrative staffs, preparing of the special protection program for the vulnerable human subjects, and forming the guidelines for the researchers as well as the review of the research protocols. And the State and local governments shall take necessary measures to support the expending of the social infrastructure. In addition to, IBRB will have to be assessed and to be gained the accreditation by the Korean Ministry of Health and welfare. So, if Bioethics and Safety Law is amended, it will contribute enormously to enhance the level of the human research subjects protection. Also, if this Law is amended, IBRB will play a major role for the conduct of the ethically, scientifically, and legally proper research. But now, as a matter of fact, the capability of IBRB members and IBRB office members is not enough to charge of this role because some people and some organizations does not know the importance of IBRB exactly. In spite of, IBRB shall be able to this role to protect the human subjects and to develop the level of the research On the international level. Therefore, the State, local governments and the Organization shall back up the administrative and financial terms of the IRB and IRB Office.

기술편집예술의 매체미학 시론 -주체와 모방의 문제를 중심으로

이용욱(Lee, Yong-wook) 국어국문학회 2020 국어국문학 Vol.0 No.193

〈기술편집예술〉은 포스트휴먼시대에 예술가와 기술의 협업을 통해 생산되고 공유되는 버추얼텍스트로, 기술이 인간의 상상력을 압도하며 아우라가 재매개화되는 새로운 예술 양식이다. 〈기술편집예술〉에서 기술은 단순한 도구를 넘어 예술가의 상상력에 영향을 미치고 텍스트의 외연을 확장하거나 제한하는 데까지 나아간다. 본 논문은 인간만이 예술행위를 하는 시대에서 인간과 기술이 함께 예술을 하는 시대로 넘어가는 포스트휴먼시대에 예술텍스트의 주체와 모방의 문제를 ‘인간-비인간 주체의 항상성’과 ‘새로운 자연과 모방기계의 등장’이라는 관점에서 살펴보고, 〈기술편집예술〉의 매체미학적 특징을 논의함을 목적으로 한다. 기술편집예술의 미적 가치는 테크네와 뮤지케의 긴장 관계가 미적 경험으로 텍스트에 표상되는 합목적성에 기반하고 있다. 의식/무의식적 창작 활동과 물질/비물질적 제작 활동은 명확하게 구분되지도 경계가 있지도 않다.. 루카치의 수사를 빌리면 “테크네의 뮤지케로의 넘쳐흐름, 뮤지케의 테크네로의 넘쳐흐름”이 공진화되면서 형성되는 미학적 긴장이다. 기술적 숙련과 의식적 영감이 모두 도구에게 영향을 받는 포스트휴먼시대 예술의 창발적 진화가 시작된 것이다. 인간과 비인간 주체가 구축한 기술편집예술의 디지털 생태계는 테크네와 뮤지케의 끊임없는 긴장 관계에도 불구하고 예술의 합목적성을 유지하기 위해 노력한다. 인간이 기계를 필요로 하듯이 기계도 인간을 필요로 한다는 ‘개체초월적 집단성’이 인간주체와 도구, 비인간 주체를 연결해줌으로써 디지털 생태계도 항상성을 갖게 되었다. 비인간주체-모방기계는 인간을 모방한다. 인간이 곧 자연인 것이다. 인간과 자연사이를 도구가 매개하는 전통적인 방식은 포스트휴먼시대에는 비인간주체와 도구 사이를 인간이 매개하는 방식으로 전환된다. 컴퓨터는 인간이 만든 새로운 모방기계이다. 모방기계가 실제 자연을 모방하지 않았다고 해서 예술이 될 수 없는 것은 아니다. 인간과 DB는 포스트휴먼시대의 새로운 인공자연이며, 동시에 모방의 대상이기도 하다. 〈기술편집예술〉을 논하면서 본 연구자는 기술예술과 편집예술, 테크네(디지털 테크네)와 뮤지케(디지털 뮤지케), 목적없는 합목적성과 목적있는 합목적성, 자연미와 예술미, 취미와 천재, 미적 가치와 예술적 가치, 인간(주체)과 비인간(주체)을 구분하고 규정하였다. 이 규정은 이분법이 아니라 생태계(개체초월적 집단성)를 구성하는 항상성과 긴장 관계를 유지하는 이항체계(binary system)를 설명하기 위해서였다. 개념의 선명성을 비교와 대조를 통해 더욱 분명하게 밝히고자 한 의도된(위계나 판단을 유보하고자 하는) 수사전략으로, 대립 관계를 전제하는 이분법이나 옳고 그름을 판단하는 흑백논리와는 다르다. 기술편집예술의 생태계를 구성하는 두 힘은 항상성을 지속하고 긴장 관계를 유지하기 위해 추인(推引)의 역학관계를 형성한다. 밀고(推) 당기는(引), 부분을 이루는 요소가 서로 의존적 관계를 가지고 서로 제약하는 이 힘의 균형은 새로운 디지털 매체미학을 이해하는 가장 중요한 가치이다. 〈Techedit Art〉 is a virtual technology produced and shared through cooperation between artists and technology in the post-human era, a new art form in which technology overwhelms human imagination and aura is remade. In 〈Techedit Arts〉, technology goes beyond mere tools to influence the artist’s imagination and to expand or limit the appearance of text. The purpose of this paper is to examine the problems of art text subject and imitation from the perspective of “the constancy of human-non-human subject” and “the emergence of new nature and copycat machine” in the post-human era, from the era when only human beings conduct art to the era of art together, and discuss the media aesthetic features of 〈Techedit Art〉. The aesthetic value of technology editing art is based on the relevance of the tension relationship between technet and Musique expressed in text as aesthetic experience. Conscious/unconscious creative activities and material/non-material production activities are neither distinct nor bounded. It is an aesthetic tension formed by the coevolution of “the overflow of techno and the overflow of techno” in the case of Lukachi’s investigation. The creative evolution of art in the post-human era, where both technical skills and conscious inspiration are influenced by tools, has begun. The digital ecosystem of technology-editing art, built by human and non-human subjects, strives to maintain the relevance of art despite the constant tension between technet and Musique. Just as humans need machines, the “objective collectivity” that machines need humans has connected human subjects, tools, and non-human subjects, making the digital ecosystem always. Non-human subject-mimicking machine imitates humans. Man is nature. The traditional way in which tools mediated between humans and nature is converted into a way in which humans mediated between non-human subjects and tools in the post-human age. The computer is a new human-made copycat. Just because a copycat machine doesn’t imitate real nature doesn’t mean it can’t be an art. Humans and DBs are the new artificial nature of the post-human era, and at the same time are the targets of imitation. In discussing 〈Techedit Arts〉, the researcher distinguished technology and editing arts, techno (digital technics) and Musique (digital musicians), aimless relevance and purposeful relevance, natural beauty and art beauty, hobby and genius, aesthetic value and artistic value, human (main body) and non-human (subject). This regulation was not dichotomy, but rather to describe a binary system that maintains a tense relationship with the constancy that constitutes an ecosystem. It is an intended investigation strategy (to withhold hierarchy or judgment) to clarify the clarity of the concept through comparison and contrast, which is different from the dichotomy that presupposes confrontation or the black-and-white logic of judging right and wrong. The two forces that make up the ecosystem of technology editing art form the dynamics of Chu Yin to sustain constancy and maintain the tension relationship. This balance of force, in which the elements that make up the push and the parts constrain each other with dependent relationships, is the most important value in understanding the new digital media aesthetics.

A Study on Non-human Subjects in English

Kim, Kyungyul 한국중앙영어영문학회 2021 영어영문학연구 Vol.63 No.4

This study aims to identify a language-specific tendency that characterizes the transitive use of non-human subjects in English, and explore a relation between the subjecthood of non-human subjects and syntactic, semantic, and pragmatic factors. On a sematic level, thanks to category extensions, the prototypicality of non-human subjects in English can be projected onto a wider range of categories. Accordingly, English, as a subject-prominent, and also as an agent-oriented language, does not impose any syntactic or semantic constraints on the transitive use of non-human subjects. On a pragmatic level, the extensive use of less prototypcial transitive sentences in English discourse reflects a pragmatically-oriented strategy for the choice of non-human subjects in transitive events. The findings show that in both written and spoken English discourse, non-human subjects are strategically exploited for the purpose of maintaining a conversation topic and conveying the speaker’s attitude or preference. Finally, this study suggests that the tendency to exploit ‘nonhuman subject-action-patient’ in English should be recognized as one of the reflexes of its language-specific conventions that are frequently used in English discourse in a pragmatically-oriented way.

종교 교과교육을 통한 인성교육 구현을 위한 연구

유선희(Sun-Hee Yoo) 연세대학교 신과대학(연합신학대학원) 2018 신학논단 Vol.93 No.-

The purpose of this study is to study how to implement character education through religious subject education. The Character education is emerging as a task of the Korean society, and the school curriculum is also strengthening character education. The various subjects are embodying character education in accordance with each subject`s characteristic, and are carrying out character education centered on virtues and competencies. For example, Korean language subject aimed to develop proper language life and communication skills, and the moral subject was intended to foster morality and establish desirable values. Social subject sought to cultivate citizenship. Music subject and art subject were intended to develop artistic and aesthetic sensitivity. Religious education can also play a crucial role in character education. Because religion deals with the fundamental problems of human beings, it is an important element in the cultivation of character. However, the religious subject Education have provided character education that does not conform to the characteristics of religious education. Religious subject is a field that deals with human internality, transcendence, religious sensitivity, and divine pursuit. However, the religious subject offered character education like other subjects (for example, moral subject, social subject, etc.). In response, the study argued that in order to implement the character education, it should be expanded to religious human understanding, and religious sensitivity must be emphasized. The educational goal of the religious subject is to foster a whole character and life, and the content and method of education is to experience holiness, such as meditation, prayer, holy story, and holy ritual. The purpose of this study is to study how to implement character education through religious subject education. The Character education is emerging as a task of the Korean society, and the school curriculum is also strengthening character education. The various subjects are embodying character education in accordance with each subject`s characteristic, and are carrying out character education centered on virtues and competencies. For example, Korean language subject aimed to develop proper language life and communication skills, and the moral subject was intended to foster morality and establish desirable values. Social subject sought to cultivate citizenship. Music subject and art subject were intended to develop artistic and aesthetic sensitivity. Religious education can also play a crucial role in character education. Because religion deals with the fundamental problems of human beings, it is an important element in the cultivation of character. However, the religious subject Education have provided character education that does not conform to the characteristics of religious education. Religious subject is a field that deals with human internality, transcendence, religious sensitivity, and divine pursuit. However, the religious subject offered character education like other subjects (for example, moral subject, social subject, etc.). In response, the study argued that in order to implement the character education, it should be expanded to religious human understanding, and religious sensitivity must be emphasized. The educational goal of the religious subject is to foster a whole character and life, and the content and method of education is to experience holiness, such as meditation, prayer, holy story, and holy ritual.

포스트휴먼시대, ‘지식’과 ‘지식화’ 담론 연구

이용욱(Lee, Yongwook) 국어문학회 2020 국어문학 Vol.75 No.-

본 논문은 포스트휴먼시대 지식과 지식화에 비인간주체의 등장이 어떤 변화를 가져올 것인지에 대한 문제를 ‘지식알고리즘의 변화’와 ‘학문생태계의 재구조화’라는 측면에서 고찰해 보고, 비인간주체와의 협업이 피할 수 없는 지식화의 새로운 방식이라면 인간주체는 어떤 역할을 담당해야 하는지를 살펴봄으로써, 기술과 분명하게 구분되는 지식의 담지자로서 인간주체의 합목적성을 규명해 볼 목적으로 쓰였다. 기억과 기록은 수천 년 동안 주체/객체, 인간/도구, 의식/무의식, 유동/고정의 대립 관계 속에서도 변증법적인 발전을 이룩해 내었다. 컴퓨터라는 비인간 도구를 수단으로 사용하는 비인간주체(AI)의 등장은 지식구조화의 기회이며 동시에 위기이다. 디지털 기억은 우리에게 지식을 기억하는 것이 아니라 상기시켜 준다. 소크라테스의 우려대로 지혜의 외양만을 탐닉할지, 아니면 지혜의 본질에 다다를 수 있을지는 전적으로 인간주체가 디지털 기억을 다루는 방식에 달려있다. ‘저장’과 ‘검색’은 비인간주체에게 맡기고 인간이 가장 잘할 수 있는 ‘상상’과 ‘창의’의 방식을 지식화의 네 단계에 활용하여야한다. 수집, 편집, 확산, 활용의 전 과정에 분명한 목적과 방향을 설정하는 노력이야말로 인간이 수단이 아니라 목적임을 분명하게 하는 일이다. 대학의 기업화, 지식의 사유화, 인문 전통의 약화, 대체 공간의 등장 등 대학이 처한 위기 상황 속에서 근대적 지식 공간이 해체되고 교수-학생-대학의 학문공동체가 붕괴되고 있다. 근대는 대학이라는 공룡을 만들어냈지만, 포스트휴먼시대 우리는 이제 그 공룡의 시대가 저물고 있음을 목도하고 있다. 지식과 지식화 모두에 특이점이 찾아왔고, 기존의 패러다임으로는 새로 발견되는 현상들에 대해 이해하고 해석하고 해결할 수 없다는 공감이 지식인들 사이에서 점점 확산되고 있다. 새로운 학문생태계의 출발은 기존의 학문공동체가 재구조화되면서부터일 텐데, 그 징후는 인간주체와 비인간주체의 협업이 만들어 내고 있는 새로운 지식공동체 [SNE.]에서 이미 시작되었다. 교육은 어느 시대를 막론하고 필요했고 지식인은 기술의 발전 속에서도 살아남았다. 그러나 이는 지식화 기술과 지식알고리즘의 변화를 ‘이해하고’ ‘해석하고’ ‘선도해야’ 한다는 전제가 충족될 때만 가능하다. 지식인과 학문공동체, 그리고 인간주체와 비인간주체의 협업으로 구성되는 미래 지식 생태계의 운명이 여기에 달려있다. This paper considers the question of what changes the emergence of non-human subjects will bring to knowledge and knowledgeization in the post-human era in terms of “change of knowledge algorithm” and “restructure of the academic ecosystem,” and examines what role human subjects should play if collaboration with non-human subjects is an unavoidable new way of knowledgeization. As a master of knowledge that is clearly distinguished from technology, it was written with the aim of finding out the relevance of human subjects. For thousands of years, memories and records have made dialectical progress in the conflict between subject/object, human/tool, consciousness/unconsciousness, and fluid/fixedness. The emergence of non-human entities (AI), which use non-human tools called computers as a means, is an opportunity for knowledge restructuring and at the same time a crisis. Digital memory reminds us of knowledge, not of it. Whether one indulges only in the appearance of wisdom, as Socrates fears, or can reach the essence of wisdom depends entirely on the way the human subject deals with digital memory. “Save” and “Search” should be left to non-human subjects and the methods of “imagination” and “creative” that humans can do best should be used in four stages of intellectualization. Efforts to set a clear purpose and direction in the entire process of collection, editing, diffusion and utilization are what makes it clear that human beings are not means but purposes. The modern knowledge space is being dismantled and the professor-student-college academic community is collapsing amid the crisis facing the university, including the commercialization of universities, privatization of knowledge, weakening of humanities traditions and the emergence of alternative spaces. Modern times created a dinosaur called University, and in the post-human era we are now witnessing the end of the dinosaur era. There has been a singularity in both knowledge and knowledge, and there is growing empathy among intellectuals that the existing paradigm cannot understand, interpret and solve newly discovered phenomena. The start of the new academic ecosystem would have been from the restructuring of the existing academic community, which has already begun in the SNE. Education was necessary for any age, and intellectuals survived the development of technology. What should be kept in mind, however, is the premise that changes in intellectualization technology and knowledge algorithms should be “understood,” “interpreted” and “advanced.” This is where the fate of the academic ecosystem consists of the collaboration of intellectuals and academic communities, as well as human and nonhuman entities.

포스트휴먼 법담론: 탈근대적 인간의 법적 수용을 위한 시론적 연구

정채연 ( Jung Cheayun ) 안암법학회 2017 안암 법학 Vol.0 No.54

인공지능을 비롯해 4차 산업혁명을 이끄는 과학기술의 발전으로 인한 법제도적 차원의 변화는 근대법체계의 토대에서부터 이루어지게 될 것으로 전망된다. 이러한 근본적인 변화는 특히 기존의 인간 중심적인 법체계를 넘어서는 새로운 가능성에 대한 검토를 요청한다. 다시 말해, 인공지능 법담론은 지능정보사회에서 인간중심주의를 넘어서는 가치 및 현상을 어떻게 법적으로 수용할 것인지를 주된 쟁점으로 다루고 있다는 점에서, 보다 근본적인 차원에서는 포스트휴먼 법담론과 접점을 이루고 있다고 할 수 있겠다. 포스트휴먼 담론에서는 인간의 범위 혹은 범주, 인간 본성에 대한 새로운 이해, 그리고 인간과 비인간의 경계 희석 등, 종래 인간 개념에 대한 해체적 재구성이 시도되고 있다. 포스트휴먼의 출현은 인간의 개념적스펙트럼이 인간의 속성을 가진 모든 존재로 확장되도록 이끌면서, 근대적 의미의 인간학 및 휴머니즘에 대한 대안적 분석을 요청한다. 본 논문은 먼저 포스트휴먼 시대에서 탈근대적 의미의 법적 주체 및 주체성을 다음과 같은 세 가지 지층으로 나누어 검토한다: i) 인간향상과 트랜스휴먼; ii) 인간의 다-모드적 주체성; iii) 지능로봇과 같은 독립적인 새로운 주체의 출현(II). 다음으로 포스트휴먼 법담론이 가져오는 유의미한 성찰점에 대해, i) 인간 실체에 대한 근대적 이해의 해체; ii) 인간과 비인간의 경계 희석; iii) 인간과 비인간과의 상호성과 포스트모던 권리론의 가능성을 중심으로 고찰해본다(III). 마지막으로 포스트휴먼이 다분히 역사적 개념임을 인식하고, 휴머니티 개념이 확장되는 긍정의 계기로서 포스트휴먼 담론을 평가할 수 있음을 제안하면서 논의를 마친다(IV). The changes in modern legal system, led by the fourth industrial revolution, are expected to be fundamental and foundational. These fundamental changes call for a review of new possibilities to go beyond the existing human-centered legal system. The posthuman discourse attempts to reconstruct and deconstruct the traditional concept and modern understanding of `human-being,` including the scope of human beings, the essence of human nature, and the boundaries between human and non-human. The advent of posthuman requests an alternative analysis of humanity in modern sense, expanding the conceptual spectrum of human-being to include all beings which have human attributes. This paper first examines the legal subjects and subjectivities in the posthuman era in three categories: i) human enhancement and transhuman; ii) the multi-modal subjectivities of human-being; and iii) new independent subjects and entities such as intelligent robots. Furthermore, the paper deals with some significant implications of posthuman legal discourse, focused on several issues, including i) the deconstruction of modern understanding of human nature; ii) the dilution of human-nonhuman boundaries; and iii) the notion of reciprocity in postmodern rights discourse. Lastly, as a closing remark, I suggest that the concept of posthuman is fairly historical and that the posthuman discourse is possibly a positive driving force to expand the notion of humanity.

한중일 인문 전통의 활용과 전망 -21세기 실학의 모색-

김경미 ( Kyoung Mi Kim ) 한국민족연구원 2014 민족연구 Vol.0 No.59

The Practical Learning (sirhak) school of the East Asia three countries is characterized by richness in understanding human beings. The proposals by the sirhak scholars in the fields of norms and institutions, reforms in livelihood matters and legal system, and moral maturity reflect the changes in relations between social members and subjective individuals. Their social reform proposals represent the intellectual growth of subjective individuals living through the Choson dynasty. The sirhak scholars, while humanizing human beings as subjective actors, continued to seek for the answers to what constitutes human beings. Moreover, they tried to observe and define humans in light of their mutual relations rather than as self-entity. The sirhak scholars were toward constructing subjective view of human beings based on the self-awareness to foster spirits of humanism. They illustrated human beings devoted ethical behaviors and social harmony, and had a belief in sociability and reciprocity in human existence. Therefore, their first task was to transform themselves before advancing to bring any innovation to the society and culture of their age. Traditional humanities in the 21 century may look for ways how to achieve harmonious co-existence between human and natural worlds, and how to gain ideologies and ethics needed to preserve human subjectivity. To get inspirations for conducting these tasks, we may turn to the revival and reinterpretation of the humanistic tradition of Korea, China and Japan based on the Practical Learning. Newly oriented tendency of the Practical Learning of Korea aims at seeking ways how to realize fully human dignities and values as well as how to live an aesthetics life. In such study, it may be hoped that a new paradigm of ‘life-centered humanities’ can be created to reconstruct new relations not only among human beings but also between human and nature. The rediscovery of the Practical Learning of these three East Asian countries will prove to be useful in producing new perspectives to understand the humanistic tradition of Korea, and also in creating a practical philosophy required by the future.