한국 생명윤리의 과거와 현재 그리고 미래

진교훈(Kyo Hun Chin) 국가생명윤리정책원 2017 생명, 윤리와 정책 Vol.1 No.1

이 글은 한국생명윤리의 ‘과거’를 논하면서 한국생명윤리의 근원을 한국인의 전통적인 생명존중사상에서 성찰하고 한국생명윤리학과 한국생명윤리정책이 어떻게 발단하였는가를 살펴보았다. 한국생명윤리의 ‘현재’는 생명윤리연구학회들과 대학부설 생명윤리연구소들의 활동 그리고 특별한 소명감을 가지고 인간생명존엄성에 대한 교육을 실천하고 있는 한국 종교단체의 생명윤리활동을 살펴보았다. 마지막으로 한국생명윤리의 ‘미래’를 전망하기 위해 우선 한국생명윤리학의 과거와 현재를 간략하게 반성하고 생명윤리학의 일반적인 원리들의 한계를 비판적으로 검토하였다. 이 글은 미래 한국의 생명윤리연구의 과제로 의학교육에서 의학과 의료윤리의 통합, 생명윤리학과 생태학적 윤리의 통합, 마을 주치의 제도의 확립, 사회적 돌봄 시스템 정립을 제안했다. 또한 생명윤리학의 이론과 표현이 현실에서 법률적 틀에 맞추어져야 하지만 도덕이 법보다 상위에 있어야 하는 선결요건을 제시하였고, 의사와 환자의 관계에서 타자의 배려와 의사의 신뢰회복이 중요하다는 점 그리고 생명윤리정책학 분야의 전문가 양성의 중요성을 강조하였다. This thesis is the study on the past and the present and the perspectives of the future of the bioethics in Kora, In the past of the bioethics in Korea I seek the traditional thoughts for the respect of the life, and the process of the developments of the academic societies for the bioethics. And in the present of the bioethics I introduced and examined the movements for the bioethics in the universities and the religious societies. For the future of the bioethics in Korea I criticised the general principles of bioethics and proposed the suggestions for the solutions of the problems of the bioethics in Korea for Bioethics Policy.

생명이란 무엇인가?

진교훈(CHIN Kyo-Hun) 한국생명윤리학회 2001 생명윤리 Vol.2 No.2

The main purpose of this thesis is to understand "meaning of life" and to discuss "Why should we respect for life?" Today, we are in the ecological crisis that we have never experienced. Such crisis stems from homocentrism and mechanistic view of the world in the modern philosophy. So, we should understand "essence of life" to overcome such crisis. We can define the life through physiological, metabolic, genetic, biochemical, and thermodynamic approaches in the natural science. But, we know that such definitions are insufficient to understand "essence of life." Therefore, we have to request philosophical or religious approaches to understand "essence of life." According to Christianity, we should respect for all life because all life has absolute value. Although buddhism, taoism and confucianism are a little different from each other theoretically, such religions all share "respect for life." Meaning of life is self-evident and could be understood by intuition. We can only say that all life is meaningful and invaluable. We could believe that all life is noble and respectable. We should ask us "How can we understand life's nobility?", "How can we exalt life?"

바이쯔젝커(Viktor von Weizsacker)의 의학적 인간학

진교훈 ( Kyo Hun Chin ) 한국의료윤리학회 2000 한국의료윤리학회지 Vol.3 No.2

인격주의생명윤리학의 기초로서 인간의 존엄성

진교훈(Chin Kyo Hun) 가톨릭생명윤리연구소 2011 인격주의 생명윤리 Vol.1 No.1

In this paper I intend to proceed as follows: first of all, we shall understand how every human being is a person(persona; not personality in the meaning of experimental psychology), and therefore we should respect every human being. And then we shall move on to see how we can say that every human being has ontological the status of person. But many people have prejudiced opinion on man and have misunderstood the true meaning of the person. Therefore we have to argue the causes of misunderstandings of the person and we criticize the equivocal meanings of person. In the discussion of those we ask for the status of the person. Someone assert that the status of a person of human being depends on the potentiality, continuity and capability. But all kinds of human being including embryo, the patient in the vegetable state etc. have deficiencies and are really incomplete. Every human being is unconditionally a person, because every human being is born as Imago Dei, though every human being are incomplete. But we can understand( not explain) the person only, when we are loving a human being. because the person present in loving. Consequently to conserve the dignity of human being is the Fundament of the Bioethics of Personalism.

제 2 부 한국인의 효사상 : 한국의 가정위기극복과 효도교육의 부활

진교훈 ( Kyo Hun Chin ) 한국청소년효문화학회 2014 청소년과 효문화 Vol.23 No.-

A family is realized by the marriage and the procreation. The family in Korea is at the crisis of the dissolution of family, the basis of life and society, because of not only the lowest birthrate in the world but also the rapid increasing number of the ‘one person household’ and the solitary old person. The divorce, homosexuality,marriage of the same sex, the living together without marriage, sexual disorder, late marriage, etc. are prevalent in our society. We are living nowadays in the age of which the decrease of procreation becomes the disaster of the society. Therefore, we have to rehabilitate the filial piety, the root of every human conduct in order to overcome the crisis of the family community. This presentation looks into firstly the actual conditions of the crisis of the family in the rate of the marriage and the divorce, and the decrease of procreation in Korea. The fundamental cause of the family crisis are derived from the misunderstanding of the true meaning and the holiness of the marriage, and the forgetfulness of the filial piety. Therefore, we would like to see again for the order of the family and the meaning of the filial piety. At first we see for the relation between the order of family and the filial piety in the Christianity. The wholly harmony of love and justice reveals also as the filial piety in the Christianity. So, the God who creates man, gives man the Ten Commandment and gives man the filial piety, “Respect your father andmother”, as the Commandment in order to become the humane being. This Commandment makes us aware of that the filial piety is the basis of our life. Next, we look into the relation between the order of family and the filial piety in the Oriental ethical thoughts. The filial piety is man’s nature according to the book of Filial Piety, and the Analects of the Confuciusmakes us aware of that the filial piety is the basis of the benevolence( perfect virtue). At this time when the education of the filial piety is asked for, we should reflect on that we understand rightly the meaning of the filial piety and we all take responsibility for the education of filial piety. For the upbringing the filial duty, firstly, we shouldmake aware of the importance of the worth of filial piety in the home training, secondly, we should endeavor to understand the truemeaning of the family community and to expand the program for the filial piety in the curriculum of every school, the primary, middle, high school and the army. Thirdly, the government shall establish the system for the education of the filial piety. We all should endeavor to protect family to become the basis of the safety of society and to become the filial piety for the basis of the family protection.

[제3주제] 「제삼천년기」와 한국 교회의 진로

진교훈(Chin Kyo-Hun) 한국그리스도사상연구소 1996 한국그리스도사상 Vol.4 No.1

인간배아 복제에 대한 윤리적 고찰

진교훈(Chin Kyo-Hun) 경북대학교 인문학술원 2009 동서사상 Vol.7 No.-

이 논문은 인간배아의 도덕적 지위와 인간배아의 실험 및 복제의 윤리적 문제점들을 파헤쳐 보고, 이어서 다른 나라들은 인간배아 실험 및 복제에 대하여 어떤 정책을 가지고 있는가를 살펴보고, 끝으로 우리가 왜 인간배아의 생명을 보호하지 않으면 안 되며, 더 나아가 어떻게 우리가 인간생명의 존엄성을 보전할 수 있을 것인가를 규명해 보려고 한다. 인간배아의 도덕적 지위는 인간배아는 그 창출 순간부터 완전한 인간의 지위가 부여된다. 따라서 자궁에 착상되기 전의 인간배아도 성인(成人)과 도덕적으로 동등한 존재이다. 그러므로 또한 체외수정을 통해서 만들어진 배아와 체세포핵이식을 통해서 만들어진 배아, 즉 복제배아도 정상적으로 수정된 배아와 마찬가지로 생명권과 도덕적 지위를 인정해 주어야 할 것이다. 배아줄기세포 연구에 대한 윤리적 문제점은 인간배아는 이미 생명을 지닌 온전한 생명체이고 완전한 인간으로 되어가고 있기 때문에 인간배아를 실험도구로 사용한다는 것은 분명히 성장한 인간을 실험도구로 이용하는 것과 마찬가지로 인간생명의 존엄성을 파괴하는 만행이다. 따라서 인간배아복제도 일종의 인간복제이므로 배아를 손상시키는 모든 실험은 금지되어야 할 것이다. This thesis is a critical study on the research concerning the cloning of the human embryonic stem cell in the view point of the bioethics. The moral position of the human embryo has the full personhood just like a person. Therefore the embryo through the I.V.F and the cloned human embryo has also the full personhood. Consequently the research on the cloning human embryonic stem cell which bring on breaking the life of the embryo, i.e. person should be prohibited.

겝자텔(V.E. von Gebsattel)에 의한 의학적 인간학

진교훈(Chin Kyo-Hun) 가톨릭대학교(성심교정) 인간학연구소 2002 인간연구 Vol.- No.3

의학적 인간학과 심리분석(정신분석)의 관계

진교훈(CHIN Kyo-Hun) 한국생명윤리학회 2001 생명윤리 Vol.2 No.1

The main purpose of this thesis on the relationship between medical anthropology and psychoanalysis is to evoke physicians what true medicine for patient care is, and why the physicians should consider the medical anthropology, especially bio-ethics. Physicians should take into account anthropological consideration in medical theory and practice. However, physicians treat patients as mechanic organisms because contemporary medicine concentrates almost on materialism and scientism which are based on the law of causality. In this context, we should approach medical anthropology through studying depth psychology and philosophical anthropology. According to depth psychology, physicians should think over patient's psychological background because the outbreak of disease could come from patient's life history and the defects of Self. Above all, physicians should know that psychosomatic diseases are related to malignant regression. Therefore, we can make up for the weak points in the contemporary medicine through psychosomatic treatment. I think, physicians themselves are the most important in the psychological treatment and psychosomatics. In other words, physician's personality is very important element in medical treatment. We should know that patient is not a object but a subject, and that physicians and patients are in the cooperative relationships. So, physicians should respect patient's personality in the course of medical treatment. In conclusion, we could understand the person through psychoanalytical thinking and treatment.

發題辭

秦敎勳(Kyo-Hun Chin) 한국철학회 1989 哲學 Vol.30 No.-