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장효진,이관규 대한토목학회 2013 KSCE Journal of Civil Engineering Vol.17 No.7
The Korean Ministry of the Environment has promoted the designation of key wetlands that are worth conserving as areas targeted for priority management and protection by conducting a national inland wetland investigation every 5 years as a part of the protection and management of wetlands and to assess the value of the wetlands. The national inland wetland investigation is conducted by classifying the survey methods into a general investigation to approximately determine the present situation and a detailed investigation for in-depth examination of key wetlands. This study was conducted to improve the system for the investigation and assessment of national wetlands without any prioritization order by proposing a method that will make it easy to select wetlands for priority management. The results of the overall analysis of locational importance, scale and size revealed that the entire area of Bakdudaegan and estuaries were the most highly evaluated, receiving approximately 50 points. As a final conclusion, this study indicated 217 wetlands as top-grade wetlands which are 1 and 2 classess wetlands from the results of the overall analysis,corresponding to approximately 16.5% of the investigated wetlands; 323 wetlands as second-grade wetlands, or approximately 24.65%; 735 wetlands as third-grade wetlands, or approximately 56%; and 37 wetlands as fourth-grade wetlands, or approximately 3.7%. This study raises the potential necessity of conducting a preferential investigation of approximately 500 top-grade wetlands indicated by the research results. In addition, it is predicted that it might be possible to decrease the time and administrative procedures that are required to perform these surveys due to the availability of data from excavations at several additional wetlands as well as monitoring and management within the same time period if the national inland wetland investigation is targeting these topgrade wetlands and areas.
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장효진 한국도덕교육학회 2014 道德敎育硏究 Vol.26 No.2
Virtue ethics claims itself as ‘ethics of being’ in opposition to the modern deontological ethics which can be designated as ‘ethics of doing’. Similarly, we can classify Schopenhauer’s ethics as ‘ethics of being’ as well which is known to have raised some objections to Kant’s ethics. Oddly enough, these two lines of ‘ethics of being’ do not coincide defining the relation between doing and being differently. Schopenhauer’s ethics takes the problems of moral act and moral being simultaneously and shows that in moral situation there cannot be any separation of being and doing. It makes a distinctive way of explaining while virtue ethics stresses the concept of virtue, prudence or practical knowledge for flourishing one’s life. Especially on the basis of Kant’s transcendental philosophy, Schopenhauer defines two fundamental problems of ethics, the ‘structure of being’ and the ‘formation of being’ made up with the concepts of ‘compassion’ and ‘saint’. As ‘ethics of being’, Schopenhauer's philosophy take precedence over the modern virtue ethics in that it can promote moral development of human beings through self knowledge, which is not different from will-to-life. 근대 의무론적 윤리학에 대한 대안으로 제시된 현대 덕윤리학은 칸트의 이른바 ‘행위의 윤리학’에 대하여 ‘존재의 윤리학’을 표방한 것으로 알려져 있다. 본 연구에 의하면, 쇼펜하우어의 윤리학은 칸트 윤리학에 대하여 비판적인 입장을 취하면서 행위와 존재 사이의 관계를 논의의 중심으로 삼는 ‘존재의 윤리학’으로 해석될 수 있다. 쇼펜하우어의 윤리학은 도덕적 행위와 도덕적 존재의 문제를 동시에 취급하고 도덕적 사태에서 행위와 존재는 분리될 수 없다는 점을 보여준다는 점에서 ‘덕’을 개인적 삶의 풍요에 도달하기 위한 ‘실천적 지혜’로 파악하는 현대 덕윤리학과 구별된다. 특히, 쇼펜하우어의 윤리학은 칸트 선험철학을 기초로 하여, 도덕적 존재로서의 ‘성자’와 그가 발휘하는 ‘자비심’을 중심으로 ‘존재의 구조’와 ‘존재의 형성’ 문제를 밝힌다. 쇼펜하우어의 윤리학은 인간이 자신의 존재에 관하여 궁극적 인식을 가지는 것 자체가 존재의 도덕성을 드러내고 함양하는 도덕적 의미를 가진다는 점을 밝히는 진정한 존재의 윤리학에 해당한다.
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행위의 도덕성과 존재의 도덕성: 자유의지에 관한 쇼펜하우어의 관점
장효진 한국도덕교육학회 2011 道德敎育硏究 Vol.22 No.2
The concept of morality is always in the center of interest in educational practice and theory, as efforts to lead man to the right direction. It is commonly accepted that we can confirm our morality only by our moral act. Following this common notion of morality, moral education must provide some moral guidelines in everyday life. This idea of morality and moral education relies on a specific view of 'free will'. In this view, man determines his own act because he has freedom to choose his act. We can call it 'morality of act'. However, in the Schopenhauer's view of 'freedom of will', 'free' is the particular quality of Will, the World as a whole, or the 'Thing-in-itself' in Kant's philosophy. Kant thought, through his analysis of the concept of freedom, that, though man is a part of nature and though his conduct is therefore necessarily determined, he is free and therefore capable of morality. Both Kant and Schopenhauer agree that man cannot be the exceptional being to necessity; that is sufficient reason. But Schopenhauer strictly distinguishes the two aspects of human character: 'empirical character' and 'intelligible character'. By virtue of this distinction, man can have 'morality of being' along with 'morality of act', and 'freedom of human will' in the genuine sense becomes possible. In this aspect of 'morality of being', the moral man is the one who realizes the very essence of his being, taking the dual nature of his character as seriously as possible. His morality emerges from his practical moral act directly caused by his 'compassion', which is also the way of forming his being as Will 사람을 올바르게 기르려는 교육적 관심에서는 언제든지 도덕의 개념 문제가 부각된다. 도덕에 관한 통념에서 도덕의 의미는 행위에만 국한되며, 도덕적 인간을 기르기 위해서는 일상적인 행위지침을 제시하는 것 이외의 다른 것이 있을 수 없다. 이런 식으로 규정되는 통념적 도덕은 자유 의지에 관한 한 가지 관점에서 따라 나오는 것으로서, 그 관점에서는 행동의 동기를 가지고 있는 개인이 자신의 모든 행위를 결정하는 '자유'를 가진다. 그러나 자유의지에 관한 쇼펜하우어의 관점에 의하면, 자유는 총체로서의 세계 그 자체인 '의지'만이 가질 수 있는 특성이다. 그러나 '인간 의지의 자유' 라는 것이 가능한 것은 인간이 경험적 성격과 예지적 성격의 결합으로 이루어진 이중적 존재이기 때문이다. 존재의 도덕성에서 규정되는 도덕적 인간은 자신의 존재와 세계의 이중적 성격을 가장 세밀하게 인식하는 존재이다. 진정한 세계인식과 자기인식에 도달하는 그러한 인간의 도덕성은 구체적 행위에서 자비심을 통하여 나타나며, 또한 자비심은 의지로서의 그의 존재를 형성하는 경로가 된다고 말할 수 있다.
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