환대의 공간, 듣기의 윤리

이혜정 대한철학회 2025 철학연구 Vol.174 No.-

오늘날 세계화의 시대는 이주와 이동의 시대로 특징지울 수 있다. 이주와 이동의 시대의 인간의 만남은 주인(주체)과 이방인(타자)의 관계로 조우하게 될 가능성이 높다. 특히 외국인 노동자로부터 난민에 이르기까지 우리 사회는 이 타자들을 어떻게 대면해야 하는지 논의를 촉구하고 있다. 본 논문에서는 레비나스의 주체, 타자 그리고 제삼자의 관계들을 통해 주체가 타자들에 대한 책임에서 벗어날 수 없으며 정의를 요구하고 있음을 논의한다. 환대의 윤리에서 타자가 사회적 약자로 전제되지만 적대적 존재로도 등장할 수 있음을 간과하지 않는다. 다음으로 주체가 타자를 맞아들이는 환대의 윤리를 연구한다. 환대는 주체가 타자와 마주하는 공간, 즉 문턱에서 발생한다. 환대는 그 문턱을 넘어오도록 개방하는 것이다. 환대는 절대적이고 무조건적인 환대여야 한다. 미래의 도착자에게 이름이 무엇인지, 어디서 왔는지, 어떤 언어를 사용하는지 물음을 중단할 것을 요구한다. 레비나스의 언어가 환대라는 주장과 데리다의 물음을 중단할 것을 요구함이 크게 다르지 않음을 밝혀본다. 그리고 헐벗고 고통속에 있는 타자가 말할 수 있도록 듣기를 준비해야 한다. 듣는다는 것은 단지 수동적으로 귀를 기울이는 것으로 끝나는 것이 아니다. 그것은 능동적인 듣기, 즉 조심스럽게 듣기, 충분한 듣기 그리고 민감한 듣기를 요구한다. 가령, 사지를 넘고 월경하는 난민들에게 따뜻한 식사와 잠자리를 제공하고, 그들의 얼굴, 목소리, 몸짓에 귀를 기울이며 경청하는 그러한 행위가 윤리적 행위가 되는 그러한 듣기의 윤리를 논의한다. Today, the era of globalization can be characterized as an era of migration and movement. In the era of migration and movement, human encounters are likely to be encountered as a relationship between the host (subject) and the stranger (the other). In particular, our society is being urged to discuss how to face these others, from foreign workers to refugees. In this paper, I will discuss that I deal with the relationship between Levinas' subject, other and third person, how the subject cannot escape a responsibility for others, and this demands justice. In the ethics of hospitality, the other is assumed to be the socially weak, but we do not overlook the fact that he can also appear as an antagonistic being. Next, we study the ethics of hospitality in which the subject welcomes the other. Hospitality occurs in the space where the subject encounters the other, that is, at the threshold. Hospitality is opening up to cross that threshold. Hospitality must be absolute and unconditional hospitality. It demands that future arrivals stop asking what their name is, where they come from, and what language they speak. It reveals that Levinas's claim that language is hospitality and Derrida's claim about unasked hospitality are not very different. And we must prepare to listen so that the other who is naked and in pain can speak. Listening does not end with just passively listening. It requires active listening, that is, careful listening, sufficient listening, and sensitive listening. The ethics of listening is not an ethics in which listening itself becomes ethics, but an ethics in which listening itself becomes an ethical act. Therefore, this paper discusses the ethics of the other, the ethics of hospitality, and the ethics of listening.

임상윤리상담과 병원윤리위원회

최경석 한국의료윤리학회 2017 한국의료윤리학회지 Vol.20 No.4

This article addresses the question of what is an appropriate Korean translation of “clinical ethics consultation” and also interprets clinical ethics as a branch of medical ethics. Three models of clinical ethics consultation are introduced: an authoritarian approach, a pure facilitation approach, and an ethics facilitation approach. The author argues that an ethics facilitation approach is the most desirable one in a pluralistic society. Contemporary Korean society is moving in the direction of a pluralistic society, with both eastern and western influences as well as progressive and traditional forces. Where there is no single, dominant value system, it is desirable that consultants try to help relevant parties reach reasonable conclusions within moral boundaries rather than recommend one conclusion. In a pluralistic society, an ethics facilitation approach does not imply moral relativism. Hospital ethics committees established according to the current law should be organized to provide clinical ethics consultation. While the current law limits the role of hospital ethics committees to the withholding or withdrawal of life-sustaining treatment that their role should be broadened into fully-fledged hospital ethics committees that cooperates with a team taking multi-disciplinary approaches to the resolution of ethical issues. 이 글은 임상윤리를 의료윤리의 하위 범주로서 개별사례에 집중하며 그 해결책을 모색하는 학문영역으로 규정하고, “clinical ethics consultation”을 어떻게 번역할 것인지 논의한 후, “자문”보다는 “상담”이적절한 번역어임을 주장한다. 나아가 임상윤리상담의 모델로서 권위주의적 접근, 순수 지원 접근, 윤리지원 접근을 소개하고, 다원주의 사회에서 바람직한 모델은 윤리 지원 접근 모델임을 주장한다. 한국사회 역시 동서와 고금이 혼재한 다원주의 사회라고 평가할 수 있으며, 하나의 가치 체계가 지배적이지않은 상황에서는 어느 하나의 결론을 권장하고 주입하기보다 갈등을 상담하는 주체들이 윤리적으로허용 가능한 범주 내에 있는 결론에 도달하도록 지원하고 도와주는 것이 상담가의 역할이라고 주장한다. 다원주의 사회의 윤리 지원 접근은 윤리적 상대주의를 함축하고 있는 것은 아니며 공통 도덕의 존재는 윤리적 상대주의가 올바른 이론이 아님을 보여준다. 한국의 의료기관윤리위원회는 임상윤리상담의 역할을 수행하는 위원회로서 운영될 필요가 있으며, 현행법이 의료기관윤리위원회의 역할로 연명의료의 유보 및 중단만 언급하고 있으나, 이번 설치를 계기로 보다 일반적인 병원윤리위원회를 활성화하고 학제적 임상윤리상담팀을 운영하는 계기를 마련할 필요가 있다고 주장한다.

환대의 밥상, 환대의 신학삶

정경호(Gyoung-Ho Jeong) 영남신학대학교 2010 신학과 목회 Vol.34 No.-

This study is a Christian ethical reflection of “Food of Hospitality." It is very important for me to build Life-giving and Peace-making theology and ethics reflected upon “Food and Faith." First of all, I deal with Jacques's hospitality such as “Conditional hospitality" and “Unconditional hospitality" and then compare with Elizabeth Newman's hospitality such as “Sentimental hospitality", “Privatized hospitality", “Hospitality as mode of marketing", “Mere hospitality as inclusively" and “Homeless hospitality". I call “Homeless hospitality" as “Divine hospitality" here after. Then I try to find out various cultures of hospitality in global context, food of hospitality focusing on Abraham and Sarah in Genesis 18 and hospitality for global world. As a result of this study, it becomes evident that food of divine hospitality of Abraham and Sarah for the strangers is costly source of life and blessing. I am convinced that divine hospitality is holy duty, responsibility and faith because God so loved all life community, especially the stranger such as the poor, hungry, isolated, alienated people and life community in global world. I, therefore, conclude that we have to learn and practice our costly divine hospitality as beautiful life-giving faith and theological · faithful life for global peace, justice and all life community in fullness toward Reign of God.

이방인의 권리와 환대의 윤리: 칸트와 데리다 사상의 지리학적 함의

최병두 韓國文化歷史地理學會 2012 문화 역사 지리 Vol.24 No.3

이 논문은 최근 급속히 증가하고 있는 외국인 이주자들이 가지는 권리와 이들에 대한 원주민들의 규범적 태도, 즉 환대의 윤리에 관한 지리학적 함의를 논의하고자 한다. 특히 이 논문은 환대에 관한 세계시민적 권리를 주장한 칸트와 이를 비판적으로 원용하여 무조건적 환대를 강조한 데리다에 초점을 둔다. 이들의 주장에 함의된 지리학적 요소들은 3가지 측면, 즉 환대의 권리가 근거하고 있는 사회공간적 기반, 보편적 윤리와 공동체적 권리 간 긴장, 그리고 실제 이러한 환대의 권리가 실현될 수 있는 현실의 공간 양식으로 확인될 것이다. 칸트의 주장에서 이러한 3가지 요소는 지표공간의 절대적 한정과 자원의 공유, 보편적 인권과 (공간적으로 한정된 공동체의) 성원적 권리, 그리고 공화국의 민주적 주권과 세계연방제에 관한 논의로 이루어진다. 데리다의 경우 이들은 무조건적 환대의 근거로서 자기-집의 구축/해체, 무조건적 환대와 조건적 환대 간 긴장, 무조건적 환대를 지향하는 새로운 유럽에 대한 묘사 등으로 다루어 질 수 있다. This paper discusses geographical implications for rights of recently increasing foreign immigrants and normative attitudes, that is, ethics of hospitality of natives to them. In particular, it brings focus into Kant who suggested cosmopolitan rights of hospitality, and Derrida who emphasized unconditional (or absolute) hospitality, criticizing positively Kant’s concept of hospitality. Geographical implications of these two great thinkers can be identified in terms of three elements, that is, socio-spatial grounds of (unconditional) hospitality, tensions between universal ethics and communal rights, and actual spatial modes of realizing hospitality. In the case of Kant’s suggestion of cosmopolitan right of hospitality, these three elements can be discussed in terms of the absolute limit of the Earth’s space and hence communal use of resources, universal human rights and rights of members in a spatially restricted community, and his idea of democratic sovereignty of the republics and world federation. In the case of Derrida’s concept of unconditional hospitality, they can be dealt with in terms of construction/deconstruction of self-housing as the ground of unconditional hospitality, strains between unconditional hospitality and conditional hospitality, and his description on new Europe orienting towards unconditional hospitality.

병원윤리경영 지표개발에 관한 연구

배성권,권수진 고신대학교 고신보건과학연구소 2010 보건과학연구소보 Vol.20 No.-

The purposes of this research is to understand index for business ethics Korean Hospitals and to review good strategical direction of its. Most hospital have faced financial crisis by environments change of competitive business. Because of change in business environments, most Korean hospital is experienced difficult situations to keep core value of management containing business ethics. This study reviewed on nowaday situation about environments change of competitive business, defined the concepts of business ethics, and proposed a business ethics index to maintain good identities of hospital. In spite of poor and competitive environments around health care industry, hospital try to keep core value of hospital and overcome ethical crisis of hospital management. This study is useful content to define business ethics for hospital and is a good basic attempt to decide the direction of ethical hospital management.

P. 키냐르의 『세상의 모든 아침』 속에 나타난 환대의 문제 재고

박찬빈,박치완 세계문학비교학회 2024 세계문학비교연구 Vol.88 No.-

본 연구의 일차적 목적은 파스칼 키냐르의『세상의 모든 아침』 속에 나타나는 ‘듣기’, ‘음악’, ‘죽음’의 가시적인 의미를 분석하여, 이 요소들을 아우르는 ‘침묵’과 ‘간청’의 물음을 환대 개념으로 해석하는 데 있다. 이차적 목표는 모리스 블랑쇼의 ‘환대’ 개념을 통해 국내 철학계에서 타자의 윤리학을 대신윤리학(對神倫理學)으로 해석하는 데 그친 것을 비판하고, 대인윤리(對人倫理)의 관점에서 이를 재해석해 보는 데 있다. 블랑쇼는 레비나스의 환대론과 직간접적 연관성을 가지고 있으면서도 그 방향은 달리한다. 레비나스의 ‘비대칭적 타자’(l’autre asymétrique)와는 달리블랑쇼가이야기하는 ‘이중의 비대칭성’(double dissymétrie)은 타자에 나와 타자의 위치가 역전되는 관계로서 관계의 축이 이미 고정된 것이 아니라 상호 교환으로서의 환대, 즉 간청의 형태로서의 새로운 환대 개념을 제시한다. 환대는 타자의 문제에 직결되어 있다. 환대의 물음을 소설 작품과 철학적 담론을 교차해 가면서 살펴 보는 이유는 인류 공동체의 미래 역시 타자의 환대가 주요한 과제라 판단되기 때문이다. The primary aim of this study is to analyze the visible meanings of ‘listening’, ‘music’, and ‘death’ in Pascal Quignard’s All the Mornings of the World and interpret the questions of ‘silence’ and ‘supplication’ that encompass these elements as the the concept of hospitality. The secondary goal is to criticize the Korean philosophy community’s interpretation of the ethics of the Other as ethics of the God-centered through Maurice Blanchot’s concept of ‘hospitality’ and to reinterpret it from the perspective of Human-centered ethics. Blanchot has a direct and indirect connection with Levinas’s theory of hospitality, but the direction is different. Unlike Levinas’s ‘asymmetrical other’, Blanchot’s ‘double dissymmetry’ presents a new concept of hospitality as mutual exchange, where the positions of self and other are reversible, and the axis of the relationship is not fixed. This takes the form of supplication, differing from the established notion of hospitality. Hospitality is directly connected to the problem of the other. The reason for examining the question of hospitality by crossing novels and philosophical discourses is because the future of the human community is also judged to be a major task of the hospitality of the other.

칭의론에 나타난 환대의 윤리

정승우 ( Sung-woo Chung ) 한국대학선교학회 2019 대학과 선교 Vol.40 No.-

The purpose of this paper is to explore the ethical implication of the doctrine of Justification in the lights of Derrida’s ethics of hospitality and the ethical responsibility of Levinas as well. New Perspectives on Paul pointed out that Paul’s Justification could not be understood as a timeless answer to the plights and pains of the introspective conscience of the West. They agree that the justification was designed by Paul to defense the right of Gentile Christians who were a minority in Pauline ekklesia. However, the previous studies overlooked the anti-Roman propaganda implied in Paul’s justification. In recent years, some scholars such as Crossan, Horsely, and Wright have insisted that Paul’s gospel should be aimed against Roman imperial ideology. According to their argument, Paul proclaimed that the Roman Emperor is not lord and savior of all, because Jesus is. On basis of this insight, I try to examine the ethical meaning of the Justification in terms of Derrida’s ethic of hospitality. My argument is that both Derrida and Paul are indispensable guides to a new way of thinking about the doctrine of justification. The central concern of the justification is with the question of justice that must be thought outside of the law on the basis of the gift of God. I suggest that Paul’s thinking about the righteousness of God outside of Mosaic law is clarified by reading Derrida on such themes as justice and law, gift and hospitality. It is important to note that Paul’s justification emerges shortly after saying to the Antioch accident. It shows that the table fellowship is closely related to the purpose of why Paul says the Justification. Through the righteousness of God, Paul emphasizes unconditional hospitality to the Gentile Christians. According to Levinas, Messiah appears with a face of Others. Paul met the Christ in the form of the Other on the road to Damascus. In this respect, Paul’s ethical exhortation can be described as being driven by the responsibility for the others, who is emerged as the gentiles, slaves, and woman. I hope that the ethics of others of Levinas will give a new ethical insight to understand the doctrine of Justification in the ethical problems which Korean society faces today.

탕자(들)의 비유에 관한 내러티브적 윤리 고찰: 작은아들의 규범적 어긋남을 통한 ‘종교와 윤리’의 관계 설정

홍임수 연세대학교 한국기독교문화연구소 2025 신학논단 Vol.119 No.-

근대의 세속화를 거치며 정치적 영역에서 배제된 종교는 윤리의 하위 범주로 작용하며, 개인의 도덕적 행위를 규율하는 윤리적 규범으로 작용했다. 그러나 세계에서 발생하고 있는 전쟁, 난민, 갈등, 혐오와 차별, 극심한 빈부격차 등의 문제들은 ‘도덕-윤리적 규범 체계’의 근원적인 물음을 제기하며 새로운 대안을 제시할 것을 요구하고 있다. 본 논문은 누가복음서 15장에 나타난 탕자의 비유를 통해 ‘윤리-종교’의 관계를 재설정하여 윤리적 규범의 한계를 극복할 종교적 역할을 제언하고자 했다. 전통적 세계관에 비추어 보면 작은아들의 행위는 ‘윤리적 어긋남’이자 규범을 벗어나는 탈선행위다. 그러나 한편으로 작은아들의 행위는 기존의 세계가 그려낼 수 없던 아버지의 새로운 상(像)을 나타내는 혁명적 역할로 이해할 수 있다. 즉, 규범적 세계관에서 ‘탕자’인 작은아들은 신앙적 세계관에서는 혁명가가 된다. 작은아들은 종교가 윤리의 하위 범주에서 작동하는 기존 체계를 거부하며 믿음을 통한 신앙의 비약을 통해 진리의 세계에 접근했다. 본 논문은 작은아들의 행위를 데리다의 ‘법과 진리’에 대한 개념을 통해 해석하며 ‘윤리와 종교’의 관계를 재설정하였다. 즉, 종교는 기존의 윤리적 세계관을 뛰어넘는 ‘비약의 원동력’으로 윤리적 규범으로 실행할 수 없는 ‘신의 무조건적 사랑과 환대’의 세계를 여는 힘으로 작동해야 한다. In modern secularization, religion has been excluded from the political sphere and has served as a subcategory of ethics, providing ethical norms to guide individual moral behavior. However, the world’s problems of war, refugees, conflict, hatred and discrim-ination, and extreme disparities between rich and poor raise funda-mental questions about the moral and ethical normative system and call for new alternatives. Using the parable of the prodigal son in Luke 15, this paper attempts to redefine the relationship between ethics and religion, suggesting a role for religion in overcoming the limitations of ethical norms. In the traditional worldview, the young-er son’s behavior is an “ethical violation” and a deviation from the norm. However, the younger son’s behavior can be understood as a revolutionary role that represents a new image of the father that the traditional world cannot portray. In other words, the younger son, who is a “prodigal son” in the normative worldview, becomes a rev-olutionary in the religious worldview. The younger son rejects the existing system in which religion functions as a subcategory of ethics and enters the world of truth through a leap of faith. This paper inter-prets the younger son’s act through Derrida’s concept of law and truth, and reconstructs the relationship between ethics and religion. In other words, religion should function as a “leap forward” beyond the existing ethical worldview and as a force that opens the world of “divine unconditional love and hospitality” that cannot be practiced through ethical norms.

간호윤리 상황극을 통한 병원간호사의 긍정윤리관 변화

엄영란,강소영,노원자 병원간호사회 2012 임상간호연구 Vol.18 No.1

This study was done to examine changes towards positive ethics in registered nurses working in hospitals who took part in performing 'theatre of situations' in terms of issues of nursing ethics. Methods: This research was conducted with one-group pretest-posttest design. The sample, 232 registered nurses, voluntarily participated in a contest of ‘Theatre of Situations’ with themes of nursing ethics hosted by Hospital Nurses Association of Korea on September 8, 2011. For this contest, eight nursing situational scenario regarding ethical issues or dilemma were created. The theatre of situation was performed by volunteer nurses over a period of 160 minutes. Data were collected before and after the performance using 10 items to measure Positive Ethics. Item internal consistency had a Cronbach’s alpha in this study of .716. Results: Before the theatre of situations was performed, the mean (±standard deviation) level of positive ethics was 2.34 (±.37). For the nurses who participated, there was a significant increase in the degree of positive ethics after the theatre of situations (2.62 ±.36, p<.001). Conclusion: This result implies that indirect experiences such as ‘theatre of situations’ in terms of ethical issues, created as well as performed, is effective for registered nurses in changing their ethical perspective positively and in realizing ethical ideals.

Other and Hospitality as the Foundation of Intercultural Literacy

고현범 인하대학교 다문화융합연구소 2025 다문화와 교육 Vol.10 No.2

In intercultural literacy, sensitivity and recognition of differences with other cultures are important elements. Levinas is known as a philosopher who fundamentally thought about the meaning of the other in Western philosophy. From the perspective of otherness, which has a subversive meaning for modern subjectivity, Levinas’ ethics of the other seems appropriate for thinking about interculturality. However, the following questions also arise. Namely, is ethics of the other appropriate for discussing collective identity such as culture, and is transcendental argument appropriate for discussing intercultural reality based on place and further, the relationship between ethics and politics? This article examines the interculturalistic implications of Levinas’ ethics of the other focusing on the concepts of face and hospitality. As Derrida points out, Levinas’ concept of face implies the concept of hospitality, which is important in interculturalism. However, the transcendence of face seems to have certain limitations in thinking about realistic place and collective identity. This article examines the discussions of Derrida and Dussel on this point. Derrida persistently examines the aspect of “a transcendence in immanence” that Levinas’ face and the concept of hospitality have, and it can be seen as a suggestive work in light of the spatial nature and political implications of the concept of hospitality. In addition, this article examines Dussel’s interculturalism, which criticizes Western-centrism and philosophically presents the voices of the Third World, especially Latin America, through Levinas’ concept of the other. Through Derrida's supplement and Dussel’s interpretation of Levinas, I would like to examine more deeply the interculturality and power-critical moment of Levinas’ ethics of the other.