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고려초기(高麗初期)의 관계(官階)에 대한 새로운 접근(接近)
장동익 ( Dong Ik Jang ) 역사교육학회 2012 역사교육논집 Vol.48 No.-
This essay looks into the various aspects in the process of develop-ment, content and application of the bureaucracy that indicate the rank of the ruling class in the early Koryeo period. The rank of bureaucracy is still uncertain because the specific aspect was not reflected in the chronicles. It inherited the system from the former Taebongguk(泰封國). 40 years later (958, Gwangjong 9) it was used with the munsangye(文散階) of Tang over the next 37 years. It was also used until the period of Gyeongjong?Seongjong(景宗·成宗). In May 995(Seongjong 15), the reform in the government organization, reorganized it to Hyangjik (鄕職) that gave rise to various ranks and was enforced completely in the revised munsangye. The content of the bureaucracy in the early days in the History of Koryeo may not reflect the exact condition but only the approximate condition in the same age. It seems to be composed of 9 ranks(品) 16 grades(等級) according to different materials. Jwasang(左相, 4品下), □□(太卿?, 8品上) possibly added other ranks of bureaucracy that are not included in the articles of Hyangjik(鄕職) based on the data of the contemporary epigraph. In the relationship between these ranks, the upper ranks from Daegwang (2品上, 開府儀同三司) to Wonbo (5品上, 正議大夫) were arranged according to munsangye(文散階), the lower ranks from Jeongbo(5品下, 大中大夫·中大夫) to Jungyun(9品下, 承奉郞·承務郞) were arranged into two classes and were used together with the munsangye of China in 958 (Gwangjong 9). The rank of bureaucracy that was composed of 9 ranks(品) 16 grades(等級) seems to be divided into three sections and was assigned to the ruling class except for posthumous conferment of honors of the best ruling class like 1品(三重大匡·重大匡). The first class which included the second and the third ranks was assigned to the royalties since the early days of Koryeo, the relatives by marriage, the meritorious retainers at the founding of the dynasty, the powerful families in the country and the generals of stronghold area. The second class included the fourth, the fifth and the sixth ranks and were assigned to the ministers of the best government office like Gwangpyongseong(廣評省), the commanders in the army, the Jeongsas(正使) of delegations at home and abroad and the local nobilities of exceptional merit. The third class included the seventh, eighth and ninth ranks that were assigned to the lower officials and commanders, the smaller nobilities, soldiers and craftsmen. It is a remarkable phenomenon that the ministers and vice-ministers of the best government office were assigned to the second rank. It was the condition of new dynasty that did not accomplished the centralized kingdom so well to organize and rule the ruling class. For this, the plan for reinforcement of royal authority was enforced in 956(Gwangjong 7), 38 years from the beginning of the dynasty. And the best ruling class that possessed the special right at the border was purged. As a result, the bureaucracy could change to the rank that indicated the order of social standing as a government official.
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장동익(Jang Dong-ik) 한국도덕윤리과교육학회 2012 도덕윤리과교육 Vol.- No.36
유교 윤리는 성품 형성과 개인적인 덕의 수련을 강조해왔기 때문에 유교 윤리가 윤리학의 한 체계로서 덕 윤리에 속한다고 암묵적으로 전제되어 왔다. 이러한 입장은 매우 설득력 있 는 입장이기도 하다. 그러나 이러한 생각은 단순히 주장되고 있을 뿐 사실 여부에 대한 상세 한 탐구는 미진한 실정이다. 따라서 나는 유교 윤리가 덕 윤리라는 것을 유교 윤리가 강조하 는 인(仁), 의(義), 예(禮)의 덕을 상세히 살펴보면서 이 덕들에 대한 유교 윤리의 이해가 덕 윤리적 특성을 가지고 있다고 주장할 것이다. 이 논문에서 나는 유교 윤리가 전체적으로 덕 윤리에 속한다는 것을 확인할 것이다. 이를 위하여 두 가지의 핵심적인 논의를 할 것이다. 첫째, 덕 윤리의 고유한 특성을 기술, 둘째, 덕 윤리의 고유한 특성과 유교 윤리의 특성을 비교하면서, 유교 윤리가 강조하는 덕목들의 특성이 그 핵심에서 덕 윤리와 부합한다는 해명. 이러한 전체적인 과정은 유교 윤리가 강조 하는 구체적인 덕, 즉 인(仁), 의(義), 예(禮)의 덕목에 대한 공자와 맹자의 논의를 통해서 이 루어질 것이다. 이러한 논의를 통해 유교 윤리에서 중시하는 인(仁), 의(義), 예(禮)가 아레테적 개념이라 는 것이 드러날 것이다. 그리고 유교 윤리는 의무론적 개념보다는 아레테적 개념인 인(仁), 의(義), 예(禮)의 덕을 일차적인 것으로 여긴다는 것, 행위나 선택에 대한 평가가 아니라 성향 의 평가를 크게 강조한다는 것이 밝혀질 것이다. 이에 근거하여 도덕적 동기와 도덕적 감정 을 윤리적 핵심으로 간주하는 유교 윤리가 덕 윤리에 속한다는 주장을 입증할 것이다. For Confucian Ethics have emphasized the cultivating character and fostering virtue, it is tacitly recognized that Confucian Ethics as a Ethics system is a kind of Virtue Ethics. But there is no argument about that. So I will enquire that the understanding about Virtue in Confucianism is so similar to that of western virtue ethics. I will write in this paper that Confucian Ethics is a kind of Virtue Ethics: first, through description of character peculiar to western virtu ethics, second, important virtues of Confucianism, Ren(仁), Yi(義), Li(禮) have same features as virtue ethics. I will contrast the features of virtues in Virtue Ethics with the features of Ren(仁), Yi (義), Li(禮) in The Analects and The Works of Mencius. In these courses, It is revealed that (1) Ren(仁), Yi(義), Li(禮) is aretaic term, (2) Ren(仁), Yi(義), Li(禮) as aretaic term is primary in Confucianism, (3) the evaluation of Character is prior to the evaluation of Act when we decide whether something is right or wrong (4) Confucian Ethics accepts moral motives and moral emotions as the heart of the matter. From this accounting, I think it is proved that Confucian Ethics is a kind of Virtue Ethics
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장동익(Jang Dong-ik) 한국도덕윤리과교육학회 2015 도덕윤리과교육 Vol.- No.48
기아와 빈곤의 4가지 원인, 1. 인구과잉, 2. 분배 체제의 결함, 3. 부유한 나라에 의한 착취를 정당화하는 국제 질서, 4. 사적 소유제도를 살펴보고, 이 4가지 원인이 근거로 삼고 있는 이론이나 관점을 추적해 본다. 이 4가지 근거는 각각 1) “신-맬 서스학파”에, 2) 굶주리지 않을 권리를 강조하는 이론, 타인을 도울 의무를 강조하 는 의무 이론, 또는 극단적인 평등주의 이론에, 3) 국제적 착취구조에, 4) 사적 소유 를 인정하는 경제체제에 이론적 뿌리를 두고 있다. 먼저 기아와 빈곤의 4가지 원인 을 살펴보고, 이 원인이 이론적으로 의지하고 있는 각각의 입장과 관점을 추적해 본 다. 그리고 이러한 입장이나 관점들의 장단점을 드러낸 후, 대안적인 관점을 제시할 것이다. 그 대안적인 관점을 통하여 기아와 원조에 대한 도덕교육의 방향을 암시할 것이다. There are four origins of World Famine and Poverty; 1. Overpopulation, 2. Absent of Institutional arrangement of Distribution, 3. Unjust global economy system, 4. Capitalism. These origins is associated with each theory or approach. Overpopulation is associated with the neo-Malthusian approach, Absent of Institutional arrangement with the right not to be hungry, Unjust global economy system with international order by that justified the exploitation, Capitalism with private property I will discuss four origins of World Famine and Poverty, then I will illuminate each theory and approach. Advantages and disadvantages are revealed by this discussion and illumination. After considering of these advantages and disadvantages, I will suggest an alternative approach which brings up our attitude about Famine and Assistance in moral education.
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유기해조류 가공식품에 대한 이용고객의 선택속성 이 지속이용의도에 미치는 영향 연구
장동익(Jang dong-ik),김규리(Kim gyu-ri),서하린(Seo ha-rin) 한국조리교육학회 2024 조리교육연구 Vol.2 No.2
This study attempted to analyze the effect between selection attributes and continuous use intention for consumers who have used organic seaweed processed foods and to identify the impact relationship. To this end, variables related to selection attributes and continuous use intention were investigated and analyzed through the theoretical background of each variable, review of previous studies, and operational definition of variables. In this study, SPSS/WIN statistical program 23.0 was used, Cronbach's α was used to test the reliability, factor analysis was used to verify the validity, frequency analysis and descriptive statistical analysis were used for the general matters, selection attributes, and continuous use intention of the study subjects. The relationship between each factor was analyzed by Pearson's Correlation Analysis, and multiple regression analysis was per- formed to verify the hypothesis. Taste/quality (β=.194, p<.001), awareness (β =.096, p<.05), health/nutrition (β=.436, p<.001), and convenience (β=.114, p<.05) were found to have a positive (+) effect on the significance of t-values to determine the significance of each factor of the selection attribute.
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장동익 ( Jang Dong-ik ) 한국윤리학회(8A3209) 2023 윤리학 Vol.12 No.1
Our prejudices regarding ethical issues lead ethical discussions to wrong conclusions. An example is the claim in our moral discussion that our traditional ethics have endorsed ‘speciesism,’ which is morally wrong. Here I have tried to address the wrongness in the species egalitarianism and animal liberation, and to make it clear that they are not appropriate on which to base our ethics. And I argued that ‘speciesism’ can still be maintained as an appropriate ethical view. Criticizing the species egalitarianism and animal liberation theory and advocating the speciesism. In other words, now it is revealed that the criticism that the traditional morality is speciesism is exaggerated. It is clarified that speciesism is neither the same nor similar to racism or sexism. Through this, it was shown that anthropocentrism and speciesism can still be maintained as core ethics.
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장동익(Jang Dong-ik) 한국도덕윤리과교육학회 2016 도덕윤리과교육 Vol.- No.51
도덕 교육에서 덕의 관점이 많은 관심을 모으고 있다. 그렇지만 덕의 관점에 기초해 있는 도덕 교육적 입장이 덕 윤리학의 고유한 특성에 바탕을 두고 제시되고 있는지는 여전히 의문 이다. 왜냐하면 성품 교육, 배려의 윤리, 또는 공리주의와 칸트주의의 덕 개념에 대한 재해석 을 통한 입장과 덕 윤리가 종종 혼동되어 사용되기 때문이다. 1장에서 덕 윤리의 도덕 교육적 특성을 탐구하면서, 덕 윤리의 도덕 교육적 특성과 유사하여 쉽게 혼동을 야기할 수 있는 입 장을 비교 설명하였다. 그리고 2장에서 규칙 윤리(Rule Ethics) 또는 의무 윤리(Duty Ethics)와 덕 윤리, 그리고 유교 윤리의 도덕적 평가 방식을 설명하고, 이러한 평가 방식과 도덕 교육의 연관성을 살펴보았다. 3장에서는 덕 윤리에서 행위를 통한 습관화가 어떻게 유덕한 성품을 형 성할 수 있는지를 해명하고, 유교 윤리에서도 유덕한 성품의 형성을 덕 윤리와 마찬가지 방식 으로 설명하고 있다는 것을 덕(德)과 예(禮)의 관계를 통하여 해명하였다. 이를 통해 덕의 관 점에 기초한 도덕 교육적 입장이 어떤 모습을 지녀야 하는지를 드러내고자 하였다. In moral education, virtue approaches have been getting the interested more, but it is not obvious that whether moral educational views based on this virtue approach have the virtue ethical central features or have not, because the character education, ethics of care, or virtue-oriented redefinition in Kantian Ethics and Utilitarianism have been often confused with the virtue ethics. In chapter 1, while exploring moral educational features of virtue ethics, I will compare virtue ethical approach with other approaches which make us confused as a virtue ethical approach. In chapter 2, I will explain the pattern of moral evaluation and the moral educational relation to the pattern of moral evaluation in Duty Ethics, Virtue Ethics and Confucian Ethics . In chapter 3, I will describe the procedure by which habitation cultivate virtuous character in us through relation of De(德) and Li(禮) in Confucian Ethics.
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