“이모티비즘적 자아”와 칼뱅의 도덕적 자아 = “the emotivist self” and Calvin’s moral self

다국어 초록 (Multilingual Abstract)

Modern society is characterized by the concept of “incommensurability" on human good. so it is studded with conflicts and oppositions, disruptions and struggles, resulting from our permitting fundamentally different pursuit of goods but not capable of getting through shared understandings of comparing and assessing them. To emphasize the autonomy of individuals is a peculiar feature of modernity which was never experienced in pre-modern society. The character of modernity is summarized as the moral chaos and ethical uncertainty by privileging individual rights and weakening solidarity of community. And such a moral crisis of modernity comes out what MacIntyre says 'emotivism' simply to express attitudes or preferences of individuals. In MacIntyre's view, emotivist cultures in modern era flows from theirs obliteration of the distinction between manipulative and non-manipulative personal relations and ultimately reduce all personal relations to manipulative relations, by regarding all moral discussions as mere attempts by one party to alter the preferences and feelings of other parties so that they are compelled to accord with his/her own moral position. Yet prevailing emotivist cultures today is due to failures of modern Enlightenment's project which have tried rationally to justify morality. The aim of this paper is to look into particularly MacIntyre's views on the emotivist self, through which I try not only to understand the meaning of the emotivist self, but to examine the justification of MacIntyre's views on that concept. In his account of the development of the modern concept of selfhood, MacIntyre argues that the Reformation-thinkers played some important roles in paving the way for modern morality, especially modern selfhood, that is "the emotivist self". This researcher, however, challenges MacIntyre's arguments that Reformation is closely related to the formation of modern selfhood so that his cognitive interest of handling Reformers' theory is critically examined. And it is argued that the Reformational view point may offer a new alternative to the medievalist perspective, which MacIntyre endorses, and to the concept on the modern individual(emotivist) self which he criticizes. Calvin's instruction that the human self stands inescapably before God and we must assess all other role-options and values from that standpoint, is recommended as deserving more attentions in post-modern society.

국문 초록 (Abstract)

매킨타이어의 이론은 프로테스탄트나 가톨릭 윤리를 막론하고 “덕의 윤리”, “성격 윤리”, “이야기 윤리” 등의 주제로 많은 논의들이 있어왔다. 이러한 흐름은 매킨타이어의 “근대성 비판”테제와 맞물려 그의 입장을 더욱 강화시키는 역할을 해왔다. 그럼에도 불구하고 매킨타이어의 논의가 적어도 가톨릭 전통과는 친화성이 있으나, 프로테스탄트에 대해서는 거리감을 유지해 온 것이 사실이다. 근대성 비판과 극복의 자원으로 루터나 칼뱅 같은 종교개혁가들에게서는 찾지 않고 있으며, 결국 프로테스탄트는 근대성의 위기 현실에서 대안적 가능성이 아니라 문제 그 자체일 뿐으로 여겨진다. 본 연구는 매킨타이어의 근대성 비판 담론이나 공동체주의 논의에 대해 기본적인 공감을 전제하면서도, 근대성과 프로테스탄트의 연관성에 관한 매킨타이어의 주장에 대해서는 비판적 읽기를 시도한다. 매킨타이어가 충분히 드러내지 못한 프로테스탄트 윤리의 의미가 그에 대한 비판을 통해 드러날 것이다. 이런 맥락에서 프로테스탄트 사상 중에서도 특히 칼뱅 윤리사상은 매킨타이어가 생각하는 것보다는 훨씬 주목받을 가치가 있음을 주장한다. 이 논문에서는 먼저 그의 근대성 비판, 즉 실패한 계몽정신의 비판에서 중요한 개념인 “이모티비즘”과 “이모티비즘적 자아”의 개념이 분석된다. 그리고 이것을 종교개혁사상과 연관시키는 그의 담론에 나타난 프로테스탄트 윤리에 대한 오해와 부절적성에 대한 논의가 다루어진다. 이 과정을 통해 종교개혁가 칼뱅의 인간이해에서 나타난 자아가 이모티비즘적 자아를 대체할 수 있는 하나의 가능성으로 모색된다.

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