Kant의 目的論 硏究

趙南一 건국대학교 1977 論文集 Vol.6 No.1

The criticism of judgement, Kant's third criticism, is an attempt to develop dualism into monism which put together nature and liberty. Coincidence of nature and liberty refers to, namely, harmony of nature and purpose. Realization of cause of the nature is called as a natural fitness found in a beauty and an organism. The realization causers existence of human being, reason for the existence of human being lies in pursuance of happiness. According to Kant, happiness resides in self, it is the creator that makes it possible. He orders human being to behave in accordance whith practieal moral principle. Human being is conscious of oneself and it makes nature subject to this ultmate purpose if possible. Kant was consistently concerned with inner structure but he came to reduction simply to moral teleology without accomplishing his original purpose. By supplementing short-coming of natural teleology, moral teleology creates God who centrals the nature. Hence a religion of reason fame into existence. Human being hart a mission to realize liberty in nature, and it has on ultimate purpose to create culture and to utilize nature to serve for the activities of the cultural creation of a moral man.

常虛思想의 思想的 背景에 관한 再考察 : 實學思想과의 連繫的인 측면에서

趙南一 건국대학교 1992 常虛思想 Vol.3 No.-

Hegel의 宗敎哲學

趙南一 건국대학교 1979 論文集 Vol.9 No.1

Hegel who has been deeply interested in religion from his youth expressed his whole thought of the religious philosophy, most briefly. The kernel of his thought was sequence of essence of human being and God. Such thought was from the thought of Kant but he attempted for the rational religion, throughly than Kant. Hegel even emphasized the necessity of the national morals from the point of view of history. In order to perform it, the philosophy to God created the relationship to the religion, at the same time. The philosophy formed to general idea and religion to emblem on the relationship of each to God. The responsibility of philosophy is to purely express it on the same meaning and on the same truth then the expression of belief process to thinking on the recognition of God. God is self recognized and the knowledge in human being. Therefore, the essence of God is absolute spirit in the religious philosophy, absolute perfectness, holiness, absolute power, creator of universe, goodness and justice. The expression of religion on the relationship of human being are emotion, intuition and emblem. The human baling put them in practice by worship and experience from belief for the relationship of human being to God. To reach for the perfection, the lone from sacrifice and morality is necessary. The morality is practiced present days as a country and the relationship between the countries made by the actualization of freedom. The explanation of God among many religions in the world by Hegel is that the Christianity is the absolute religion and calling Cod as a father's land and land of holy spirit and seek for the relationship between human being and God. For the concreteness of it, the baptism, confession, the holy communion, preaching and even the expansion of platforms are extended. All these are known as the works of God. And lead to completion of harmonization existence between the religion and the world as the last word of the philosophy of history.

Kant의 義務論

趙南一 건국대학교 1979 論文集 Vol.10 No.1

Kant is withdrawing various essential substantials out of categorical imperative (form), which is related to the obligation for others. Obligation of oneself is developed directly from an inner freedom that enables that categorical imperative possible. He has formed a structure of practical philosophy in shapes of freedom, respect, personality, th highest good and the request for the practical reason. And, therefore, He tried to find the answer for the settlement, of one's obligation (i.e. what one should do) and as a result. He is demanding us to carry what we realized about the things you should do and the things you should no do into the practice. So Kant insists that obligation is what we should naturally do the best to build up a value. He also proposed to accomplish oneself and cultic·ate oneself and not to destroy ego and net to lower the value of the accomplished ego and not to go into self-abando-nment for the sake of forbidden clauses. Human being, who is the subject of practical reason, is a slave of others so as to conserve one's dignity. He continues to tell us that it is human obligation for oneself to apply to the moral rule. As an obligation for others, Kant says not to regard others as a shift for one's own sake and pay attention to the value of others to make it as your mode of action admiring obligation of mercy, and esteem and insisting of the obligation of kindness, appreciation and charity. Friendship is the one lasting one's whole life so that another happiness should not be destroyed and be treated with generosity not loosing one's gratitude and should not be treated by disdaine, arrogance and abuse. Virtue is become combined with the obligation for oneself and others after a proper formality. Overcoming the desire arid rights in consideration of human relations, moral friendship must be maintained and then it will convert into the pleasure of the whole human beings. He has appealed to the education and training of ethic. Kant also appeals to listening to the sound of our heart, as the obligation is aroused from the humanity of individuals who is of elegance as a man of moral though this obligation is moving from oneself to others and ultimately to the whole human races.

Kant의 人間論

趙南一 건국대학교 1978 論文集 Vol.7 No.1

The study of human being written by Kant in the evening of his life could be the ivory tower of all the philosophy. However, it could only be analysis of the character when one would attempt to understand the study of human being. Therefore, the theory of human being was abstracted from the complete works. The human being who is between God and nature is born on this earth with the mission of realization of the freedom. Through this freedom, put the ideal in practice, cheat the culture, adjust himself to the nature to fulfil the mission of human moral, close to God and attempt to put the moralistic humanism in to practice. Moralistic human being is the existence who is devoting himself to the effort of the highest good. The belief and will of existence of God and the heaven is based on the moral and there is dual existence, understanding and maintain the sublimity beyond the animal. These personality make the society, realization of moral, duty and mission when we consider the future related to the history of human being was based on the nature, the state of struggle would arise. For maintaining human lives, the developing matters concerned, make the mutual relationship, reasoning by awakening, moralistic matters concerned, good use of the abstacle of tendency are necessary to accord with happiness. For practice of this and overcome even from the originals of evil, all these is the state of moral are the noble duty of human being. The development of cultural matters concerned is urgent as the evil is creating from freedom with involving of natural desire. This could be the state of preparation of developing the personality. It is the realization of the necessity of reason, comparison and love. The necessity of realistical life and personality is noticeable when the human being reached in using of equipments, discerning, developing of technic and practical use. From these the world, human being and himself is known as well as possessing the world. But there are some human being who uses the others unproperly and fabricate the society bolt appraised as well educated person. Human being does not content himself with being connected to nature but a being seeking happiness of sense and intellect. In the nature of existence of human being, he does not abondon happiness. Accordingly, although he looks for independent happiness, he is aware of necessity in society, trains himself under sociableness and propitiate himself. Likewise, he elevates himself to the state of law from the state of citizen This is realization of freedom and equality and realization of welfare of state by law. Human being protects himself and his species, train, educate and lead it to adapt itself to systematci society. In order to do so, he is to be faithful to himself. Therefore, it is a basis of his true nature that he demands moralization from himself, overcome evil and realize goodness. It is genuine demand for perfection and duty and mission of practical reason. Cultural state is done by overcoming various factors and moral state should be done by one's duty and mission. Accordingly, how is it possible that an evil man can make himself a good man? This is called education. Since good bud exists in man, he should be progressed. He should respect the moral, obey law and fulfil with self faithfulness. According to Kant, the best methods are education, lawmaking and moral (religion). The the will is asked in his heart and seek for happiness. Actually, the happiness is aimless. There is no happiness in the moral or goodness, but the moralistical human being takes the moralistic mission as the mission of God and belief in the existerce of God which lead to religious, accordingly, the religious temperament is involved in the moralistic concerened. The moralistical man becomes religious person by the moralistic religion. The matters of seeking for happiness is related to moralistic religion. The real happiness finally reaches to the state of moralistic religion by negotiation to meet the happiness and harmonization. The justiable belief of moralistic religion finally reaches the state of truth by faithfulness. Thus, the real happiness be permitted, understood and grasped. But human being is not erected just for enjoy of happiness. He must attempt to have the happy nature, avoid setting against each other, obey the rules, respect the spirit of God, develope and progress the nature through the history and experience. He has the mission of foresee the future, expectation as well as pouring all his efforts. He must do his best for developing of his instinct. It is his mission that take the world mission as his own and devote himself for the warefare of human being.

Kant의 實踐理性의 要請에 관하여

趙南一 건국대학교 1976 論文集 Vol.3 No.1

Kant의 宗敎哲學 硏究

趙南一 건국대학교 1981 論文集 Vol.13 No.1

Kant raises three major questions ; What do we perceive? What should we do? What do we desire for? His religious philosophy attempts to answer the third question. According to Kant, if God is believed in existence, entire moral principles are considered to be God's voice and all moral obligations are understood as God's order. To Kant, mortality is more fundamental than religion is. Religion offers an absolute and sacred value to morality by suggesting that God gives morality to our reason. It means that religion resides within human reason. The substence of religion contains morality and reason. Thus, Kant refers to "a religion within the scope of reason". In his writing, Kant attempts to rationally solve such problems as so-called sin, favour, church and service. The gist of Kant's religious philosophy are as follows - First, good may be distinguished from evil only when man accepts moral principle as a motivation to determine his will. In fact, good and evil are not determined by human behavior but by human will. Man is given such faculties as self-preservation, self-affection and personality. These faculties are prerequisite and fundamental for man's existence. Both original good and evil are inherent in human nature. The inclination to evil is appeared to be evict when a standing rules of evil are applied to the moral principle. Kant's arguement of this kind shares with the original concept of evil indicated in the Bible. According to the Bible, evil is stemming from the sin which refers to violation of God's will. In this context, to Kant, the original sin refers to an intellectual fact and it belongs to human nature. Kant indicates in his book of Criticism to Practical Reason, saying that man is shaping his character through intellectual facts. Man is aware of that all human being possesses potentialities of good and evil from the beginning. If we accepts Kant's idea, is it possible for a free man to be good through God's favor rather than through the behavior of his free will? Second, if a man momently becomes good in assistance with God's favor, it does net mean his good behavior but God's favor jest as man's will is formed by his own's free behavior. According to Kant, evil can net be eradicated by man's effort because evil is the fundamental and natural inclination. But Kant argues that man should do his best in preserving good, which can be only achier·ed by a means of revolutionary process, net by incremental evolution of bad human nature. Kant calls this process revival, new creation, and change of affection. This part of Kant's philosophy shares with the Christian faith. Kant does not believe in the drastic change of human nature. But he believes that the revolutionary change may be possible by only man's moral and autonomous determination. He wants that man should continously try to get the good. "Man can expect some assistances from mighter person than himself only when he is unable to get good". This implies an approach to God's factor. But Kant firmly sticks to his position by saying that "Nobody actually knows what God is and was doing for his happiness" but that "man can be informed that he has to do in order to get God's assistance". In brief, Christian principle explains the visible moral relations in the context of history while Kant understands it in terms of reason and moral. Third, good and evil are basically generated from man's nature. Man is always vulnerable from evil. Therefore, it is necessary to crest such an organization as church in order to prevent man from being a victim by evil and to promote good. Kant suggests two different churches ; visible and invisible ones. Minister is nothing but a public servant for the visible church, but invisible son of God practically guides all Christians. The visible church represents God's state in this world. Kant specifies the characteristic of true church. To him, true church maintains its universality, purity and freedom. The universal church refers to the role of church which helps church prosper. Christian faith is to accelerate man's pure religious faith. Bible strongly supports for the arguement. Kant indicates that there is only one true religion but mode of faith can be vary. It is pretty reasonable for God to be respected as a spiritual father. Kant accepts the concept of holy ghost. He recommends not to comfort those who are suffering from a sense of sin agony. Such comfort can actually delay man's spiritual revival and moral return. Revival of man's spirit and moral return are minister's mission. Fourth, man is ought to try to realize the universal church for himself. The institutional church has to exert its effort to maintain to a pure rational faith. If man seeks for God's blessing by a wimple means of working for institution of the Christian faith, not for the Christian faith itself, it may be nothing but a false service to God. True service refers to leading man to God's faith. Religious heart of faith is God who makes moral imperatives in terms of God's word. Now, the question is which religion is true. To Kant, religion means that man accepts all his missions as God's order. Man should first be aware of what his mission is. God's order means "Love God more than anything else and love four neighbour as thou do yourself". This order is not just moral principle but also a sacred designation to which man should follow. There is nothing wrong in the rational religion, if man asks God's assistance after he does his own best for good. It is natural for man to serve God as what he believes "right", but he should be careful not to hurt God by misusing his service to Him. Service to God includes prayer and, as ceremonies, baptism and the Lord's Supper. Such a service has significant meaning in the sense of formal procedure but it is not considered as a means to get God's favors. Finally, Criticism to Pure Reason offers room for faith by limiting human knowledge and Criticism to Practical Reason realizes the faith. Thus God, freedom and immortality of the soul become constitutional principle in moral world. Stern outlook of religion heavily emphasizes human freedom and his moral responsibility. In particular, religious spirit clearly accepts a revelation of God in itself. God's world resides in man's mind and God also lives there. Morality does not differ from religion in contents but in forms. Faith usually turns out to a blind obedience to God and ministers by denying man's right judgement. Kant's religious philosophy discusses the rational substance within the Christian faith rather than merely criticizes the faith without it. Kant does not present his philosophy from the view point of the Christian substance but he attempts to solve the Christian substance from the view point of moral reason.

Schleiermacher의 宗敎論 : Kant의 宗敎論과 比較한 觀點에서

趙南一 건국대학교 1978 論文集 Vol.8 No.1

The famous religious theory of Schleiermacher impressed the ages to come. His thoughts was of criticism like Kant. However, the rationals of Kant was the origin of religion and as for Schleiermacher was the emotional. The theory of Kant was the acknowledgement object of religion but the theory of Schleiermacher was the experience object, discovering of the humaity and the effort of understanding of the world. Chapter 1. The reason of lecture, the objective for convey and preserve the value of oneself for the culture is the explanation. Chapter 2. As for the essence of religion, it is not the metaphysics, moral nor mixing of the both Religion is direct vision of universe, feeling and experience the awareness of value, universal nature with feeling and stimulation but is free and there is no limitation in understanding and the understanding is the most deep feeling in religion. The religious doctrine is not the religion and the belief and continual existence of personality after death is affirmative. Chapter 3. As for the religious evangelization and the methods, it is indicated the overcome of the hindrance. Chapter 4. Asked for the responsiblity on the corruption of the church and the ministers and indicated the way of relief. Chapter 5. It indicated the active and inactive religion. On the theory of the Christianity, the Jesue Christ is acknowledged only of the historical personality but it is not clearly disclosed on the definite necessity of reliever. He was a teacher, the ideal person of personality which is the treasure of great value. Lastly, the belief of the Christianity in the past was of the universal and the definite existence of the feeling on the nature of the religion and this feeling was toward the God and only exist by the relationship of God. This was the naturalization of religion. But the particular of unsuitability is about the action of God should not be influenced by prayer. The close relationship with God initiated by the sacrifice of Jesus Christ and listen to the words of God but Schleiermacher devoted himself to the introspection, and discovering instead of revelation, awareness instead of the words in the bible and the relaxation from the course of evolution. Collectively, the uncertainty of the idealistic unification theory toward the relief of Christianity would remain so much of the suspicion in the coming generation.

[광주 서구을] “권력 분권화와 자치제도 지원확대 필요”

조남일 한국자치학회 2015 월간 주민자치 Vol.43 No.-

항만개발 (港灣開發) 더 이상 늦출 수는 없다

조남일 대한토목학회 1997 대한토목학회지 Vol.45 No.10