인권친화적 기업문화 확산을 위한 외국에서의 동향

안수현 아세아여성법학회 2011 아세아여성법학 Vol.14 No.-

The main concern in this paper is to introduce the international movements towards promoting the corporate responsibility to respect human rights. The final report of United Nations` Special Representative on Business and Human Rights, in which the professor John Ruggie presents the Guiding Principles for the implementation of the Protect, Respect and Remedy Framework. In his report, he states that the corporate responsibility to respect human rights... exists over and above compliance with national laws and regulations protecting human rights. Professor Ruggie`s report gives some insight into the fact that the responsibility to respect human rights is a global standard of expected conduct for all business enterprises wherever they operate. It exists independently of States` abilities and/or willingness to fulfill their own human rights obligations, and does not diminish those obligations. However, his report has limit. In his conclusion, the corporate responsibility to respect human rights is simply another voluntary, global standard of expected conduct, without any legal basis to command compliance. The corporate responsibility to respect human rights is an understandable efforts to think the influence of large multinational corporation on the human rights and to the failure of States to comply with their international law obligations. However this approach has some limits in that the corporation`s responsibility to respect human rights can not substitute the State`s responsibility to protect the human rights and corporate`s responsibility is viewed as voluntary responsibility.

기업의 인권존중 책임에 관한 검토 - 국제기준을 중심으로 -

김종일 ( Jong-il Kim ) 한국법정책학회 2020 법과 정책연구 Vol.20 No.4

기업의 인권존중책임에 대해 기업의 자발적 이행과 실천을 기대하기는 쉽지 않다. 더욱이 대기업이 미치는 영향력은 이미 국가의 수준을 넘고 있기 때문에 국제사회는 이를 규범화하려고 노력을 해왔다. 기업이 국제기준을 철저히 준수하도록 하기 위해서는 각국 정부에게 감시·집행 의무를 부과하는 국제조약을 제정하는 것이 가장 효과적이라고 주장은 그 노력 중의 하나이다. 이러한 접근은 기업의 인권 문제가 윤리적 선택의 문제가 아닌 특정한 권리침해의 문제로 설정할 수 있는 장점이 있지만, 법제화가 기업의 인권경영을 위한 유일한 대안인가에는 다시 살펴볼 필요가 있다. 국제사회에서 강제성이 높은 규범화는 실제 의제화되기도 어렵고 실현되기도 어렵다. 그리고 이러한 제도화에 대한 가입을 행위 주체들이 꺼려할 수도 있다. 하지만 문화접변의 방법은 행위주체들이 내면적으로는 설득되지 않지만 사회적 압력에 견디지 못해 사회적 대세에 순응하여 행동을 변화시킬 수 있다. 유엔 기업과 인권 이행지침(UNGPs)을 작성한 존 러기가 언급한 것처럼 기업의 인권존중책임의 근거는 국제사회가 기업이 그렇게 할 것이라고 하는 사회적 기대에 있다는 것이며, 이는 문화접변의 방법의 메커니즘인 사회적 압력과 다르지 않다고 본다. 이제 기업의 인권존중책임 여부에 대한 더 이상의 논의는 없는 것으로 보인다. 남은 과제는 이러한 책임을 어떠한 방식으로 기업으로 하여금 이를 어떻게 이행하게 할 것인가의 문제이다. 따라서 우리의 기업들도 이제는 인권존중 책임 또는 인권경영에 대한 사회적 기대를 받아들여야 한다. 또한 기업의 인권존중 책임의 이행을 위한 국제기준이 더욱더 정교하게 만들어지는 것과는 별개로, 국가의 기업의 인권존중 책임을 위한 정책적 노력, 그리고 인권존중 책임의 주체인 기업의 적극적 이행 의지와 실행이 함께 움직일 때 기업의 인권존중 책임은 실현될 것이다. It is not easy to expect companies to voluntarily implement their responsibility for respecting human rights. The international community has made efforts to institutionalize corporate responsibility for human rights. One of the efforts is that it is most effective to establish an international treaty imposing surveillance and enforcement obligations on governments in order to ensure that enterprises comply thoroughly with international standards. This approach has the advantage of being able to set the issue of corporate human rights as a matter of specific rights violations, not of ethical choice, but it is necessary to reconsider whether legislation is the only alternative to the management of corporate human rights. Legislation that is compulsory in the international community is difficult to set as an agenda in reality and difficult to implement. And member states may be reluctant to join this institutionalization. But according to the method of acculturation, Companies are not persuaded internally, but they can not withstand social pressure, so they can adapt to social trends and change their behavior. As John Ruggie, who reported UNGPs, noted, the basis for corporate responsibility to respect the human rights is that there are social expectations that the international community believes that businesses should do so, and I think this is no different from social pressure, the mechanism of methods of acculturation. There seems to be no further discussion on whether companies are responsible for respect for human rights. The remaining challenge is how to get companies to fulfill these responsibilities. Our companies should now accept responsibility to respect the human rights or social expectations for human rights management. In addition, apart from creating international standards for the implementation of corporate responsibility to respect the human rights, the government's policy efforts for corporate responsibility to respect the human rights, and the willingness and execution of companies to actively implement the responsibility to respect the human rights move together. The responsibility to respect the human rights will be realized.

포스트 휴먼의 기독교 윤리적 함의

조영호 한국기독교사회윤리학회 2015 기독교사회윤리 Vol.33 No.-

인간 향상 기술의 발전과 함께 우리는 새로운 인간의 도래를 목도하고 있다. ‘새로운 인간’을 우리는 인간 이후의 인간, 혹은 미래 인간이라는 의미에서 ‘포스트 휴먼’이라고 부른다. ‘포스트 휴먼’은 더 이상 인간의 꿈속에 존재하지 않는다. 자연적 인간의 능력을 근본적으로 뛰어넘는 인간 이후의 인간, 미래 인간이 인간자신의 손에 의해 디자인되고 있다. 오늘 과학 기술, 혹은 과학 권력은 인문학적인 동시에 신학적인 문제를 제기하고 있다. 즉, “인간이란 무엇인가?” “인간적이란 무엇인가?” “인간의 존엄함은 어떻게 유지되는가?” 그리고 “이 시대에 유효한새로운 윤리는 무엇인가?” 포스트 휴먼에 의해 촉발된 논의는 오래된 인문학적인질문과 신학적인 물음을 다시, 그러나 새롭게 제기한다. 본 논문에서는 인간 향상기술 혹은 포스트 휴먼에 대한 논의 속에서 새롭게 제기되고 있는 질문 중 ‘미래인간’에 대한 윤리적인 물음을 기독교 윤리적 관점에서 다룰 것이다. 이것을 위해우리는 포스트 휴먼이즘이란 무엇인지, 그리고 이들이 무엇을 주장하는지 살펴볼 것이다. 그 이후, 포스트 휴머니즘에 대한 비판들을 살펴보고, 마지막으로 포스트 휴머니즘에 대한 논의를 기독교 윤리적으로 어떻게 이해할 수 있는지 논의할 것이다. 이러한 논의를 위해 우리가 의지할 윤리적 주제는 미래 윤리이다. 그리고 존재, 사랑, 관계라는 개념을 통해 미래 윤리를 설명하고자 한다. With the development of the human enhancement techniques, we are witnessing the arrival of a new human being, called "post-human". "Post-human" exists no longer in the human dream, but it is present. Nature of the human ability to fundamentally beyond human after human, the future of human beings have been designed by the hands of man himself. Today’s science and technology has filed on the study of humanity as well as theology, "What is human being ?" "How does human dignity is maintained " and by the "What is a valid new ethics" Post-human inspires this discussion, again, from the traditional study of humanity and theology, but it raises anew. In this paper, the ethical question of "the future of humanity" in human enhancement techniques is argued from the point of view of Christian ethics. This study delves into first what the Post-humanism is, and what claim does. Then, this discusses the criticism of the post-humanism, and the final discussion of post-humanism as it is intended to discuss the Christian ethical understanding of this issue. For these discussions, ethical theme that this study relies on is a future ethics. The responsible relationship based on being and love is proposed here as the conceptualization the future ethics.

스포츠인권의 사각지대: 태권도선수 인권문제와 사회적 책임

김보정,김지혁 한국체육철학회 2019 움직임의철학 : 한국체육철학회지 Vol.27 No.2

The Ministry of Culture, Sports and Tourism (Ministry of Culture and Tourism) announced on January 25, "We will establish a" Sports Ethics Center "as an independent organization that oversees the investigation, coordination and arbitration in the sports field, "He said. In addition, the National Human Rights Commission (NHRCK), an independent state organization dedicated to the protection of human rights, also conducted an investigation on human rights violations such as assault and sexual violence in domestic sports sites on February 25, "I will identify the human rights situation of student athletes by establishing a special investigation team for sports human rights." In the urgent statement, "Violence in sports and sexual violence dominated daily life of a player in a personal way, "It has already been revealed in a survey of the human rights situation more than a decade ago, but it has not changed at all" (Yonhap News, January 22, 2019). As such, the seriousness of the human rights issue in the sports world is no longer overlooked. Therefore, this study will discuss the human rights issue and its social responsibility of Taekwondo players, which have been causing social problems recently, under the theme of "the blind spot of sports human rights" from an ethical point of view. In order to do this, it is necessary to first grasp the actual condition of human rights of Taekwondo players and to analyze the cause of the abuse and maltreatment that are wrapped in tradition and customs, that is, constant violence and sexual violence. We will set up a direction to provide a reflective opportunity for our society's responsibilities. We hope that these efforts will help create a human rights-friendly sport for all of us. 문화체육관광부(문체부)는 지난 1월 25일 “범정부 차원의 체육계 비리근절 대책을 발표하면서 스포츠분야의 비리조사와 조정, 중재 등을 총괄하는 전담 독립기구로 《스포츠윤리센터》를 설립한다”고 밝혔다. 뿐만 아니라 인권전담 독립 국가기관인 국가인권위원회 역시 지난 2월 25일 “국내 스포츠 현장에서 발생하는 폭행·성폭력 등의 인권 침해에 대한 조사와 피해 구제, 이를 통한 국가 차원의 종합 대책 마련을 위해 《스포츠인권 특별조사단》을 신설하여 학생운동선수의 인권 실태를 파악하겠다”고 긴급성명을 발표하면서 “스포츠 분야의 폭력․성폭력은 한 선수의 일상을 전인격적으로 지배함으로써 피해가 외부로 드러나지 않고 평생 지속하는 특수한 구조”라며 “이미 10여년 전 인권위 실태조사에서 밝혀졌는데도 전혀 바뀌지 않았다고 지적”한 바 있다. 이처럼 스포츠계 인권문제의 심각성은 더 이상 간과할 수 없는 수준에 이르렀다. 따라서 이 연구는 ‘스포츠인권의 사각지대’란 주제 아래, 최근 사회적으로 문제가 야기되고 있는 태권도선수의 인권문제와 그 사회적 책임에 대해 윤리학적 관점에서 논의하고자 하였다. 연구대상의 범위를 태권도로 국한시킨 이유는 태권도가 여타의 스포츠와는 다른 독특한 구조의 메커니즘을 띠고 있기 때문이다. 그것은 바로 스승과 제자라는 관계로부터 시작하는데, 태권도는 일반적으로‘훈련’의 과정 이전에 ‘수련’의 과정을 거치고, ‘코치와 선수’의 관계를 넘어 ‘스승과 제자’의 관계를 유지하는 복합적인 관계를 지니고 있기 때문이다. 그럼에도 불구하고 태권도종목 역시 위와 같이 스포츠 인권문제가 끊임없이 거론되며 그 사태의 심각성이 대두되고 있는 바, 연구자는 이 같은 사안에 대해 우선적으로 태권도선수의 인권 실태를 면밀히 파악하고, 전통과 관습이라 포장되어 있는 악습과 악행 즉, 끊이지 않는 폭력, 성폭력의 문제를 중심으로 그 원인을 분석하고자 하였다. 이러한 과정은 오늘날 체육계가 당면한 과제와 그 방향을 설정하여 우리 사회가 가져야만 하는 책임에 대해 반성적 계기를 마련할 것이며, 이러한 노력은 향후 우리 모두를 위한 인권친화적 스포츠를 만드는데 일조할 것이라 기대한다.

The Human Species Has Come Back -The Anthropocene and a Disconcerting De-politicization

( Doo Ho Shin ) 한국영미문학페미니즘학회 2015 영미문학페미니즘 Vol.23 No.3

One of the most characteristic aspects of the Anthropocene narratives is its frequent reference to the human species-being. Proponents of the Anthropocene notions characterize the Anthropocene as a geological story of humans-environment interactions in which the human species evolved “from hunter-gatherers to global force.” And advocates frame humanity as a species category to emphasize humanity’s endangered common fate and to summon communal efforts to sustain our earth planet. The idea of totalizing human species in the Anthropocene narrative, however, discloses a problem of naturalization or de-politicization of the concept of humanity. Re-politicizing questions from neo-Marxist perspectives have been sporadically raised, but there have been nearly no noticeable voices from feminist perspectives. Difficulties of de-naturalizing or re-politicizing the idea of human species in the Anthropocene narrative not only arise from imminent threat that all human beings on the globe currently face as a result of the human-induced environmental transformations, such as climate change, but difficulties also derive from the pressing belief that human communal efforts rather than individual ones are indeed needed to keep the earth sustainable. All humanity’s communal efforts or solutions that have been suggested in the Anthropocene narrative, however, are prone to resort either to scientific and technological advance or to abstract ethical obligations, which are more likely to deepen the feeling of distance and detachment from environmental problems that the idea of species in the Anthropocene of the climate change already garnered. People’s awareness and praxis regarding the Anthropocene environmental crisis should be experienced in individuals’ daily lives with a communal sense, and it is a feminist sense of communities of practice such as Donna Haraway’s concept of “response-ability” that can enact as a good antidote to species-induced distance and detachment and can pave a way toward a new ethic for “felt urgency” of Anthropocene humanity.

Exploring the Effects of the Virtual Human with Physicality on Co-presence and Emotional Response

Kwang-Seong Shin(신광성),Dongsik Jo(조동식) 한국컴퓨터정보학회 2019 韓國컴퓨터情報學會論文誌 Vol.24 No.1

With continued technology innovation in the fields of computer graphics (CG) and virtual reality (VR), digital animated avatars (or virtual humans) are evolving into ones that are more interactive at a suitable location such as museum, airport, and shopping mall. Specially, the form of the avatar (or the virtual human) realistically need to be expressed in a way that matches the users’ physical space. In recent many researches, the form of virtual human has been expressed as mixed-reality human (MRH)-the virtual human combines with the physicality as the real part. In this paper, we propose to carry out a study comparing various MRH on co-presence and emotional response in two-typed virtual humans depending on how many actual parts are included: (1) (Level 1) small parts in the virtual human combined virtual components (e.g., the head only) and (2) (Level 2) large parts in the virtual human with the physicality as the real part such as head, arms, and upper body). We report on the implemented results of our virtual humans and experimental results on co-presence and emotional response.

인문학의 길

박찬인 ( Pak Chan In ) 충남대학교 인문과학연구소 2017 인문학연구 Vol.56 No.3

“인간은 태어나서, 살다가, 죽는다.”라는 단순한 생물학적 전기를 거부하는 데서 인문학은 출발한다. 즉 우리의 출생은 우리의 선택사항도 결정사항도 아니지만, 그렇다고 삶에 대한 나의 책임, 당신의 책임, 우리의 책임이 면제되는 것은 아니다. 탄생 이후 우리 삶은 우리가 감당해야 할 사건이다. 여기에서 인간에 대한 인간의 책임이 나오고 인문학적 사유의 첫 번째 과제가 탄생한다. 인간이 잘나서가 아니라 인간이 자기 존재와 삶의 방식에 대해 지고 있는 책임을 생각하고 따지는 것이 인문학의 중요한 출발점이라는 말이다. 인간에 관한 사유와 실천으로서 인문학은 예술과 문화 등에 대한 무슨 고급 소양이나 교양 같은 것들을 스펙 쌓듯 쌓아가는 것을 능사로 하지 않는다. 인간에, 사회에, 역사와 문명에 대한 책임의 문제를 부단히 사유하고 그 중요성을 사회에, 사람들에게 부단히 환기시키는 것이 인문학의 책임이다. 인간에게는 `성찰`이라는 특별한 능력이 있다. 성찰이란 뒤돌아보기이다. 잘 왔는지, 옆길로 새지는 않았는지 되돌아보는 것이다. 그런데 그렇게 되돌아보는 것은 미래를 내다보기 위해서이다. 그렇다. 인간의 성찰이란 뒤돌아보기(retrospection)이면서 내다보기(prospection)인 것이다. 이것은 인간의 탁월성이기도 한데, 인간은 지금 여기에 매여 있으면서도 그 운명을 넘어 다른 것을, 여기 `너머`의 것을, 지금 `너머`의 것을, 보는 특별한 능력을 갖고 있다. 지금을 넘어 과거와 미래를, 여기를 넘어 다른 곳, 다른 세계, 즉 `저기`를 보는 것이다. 아니 단순히 보기를 넘어 여기와 저기를 연결시킨다. 이 연결이 바로 인문학적 상상력이다. 창의력을 통해 창조로 나아갈 수 있는 인간의 상상력, 인문학적 상상력의 가치를 드높이는 길, 공존의 정의와 타인의 고통을 흡수할 줄 아는, 공감능력을 가진, 아름다운 인간의 길을 인문학이 선도하여야 할 것이다. 이러한 점에서 인문학적 가치야말로 인간을 인간답게 하는 유일한 조건인 것이다. 결론적으로 말해서 인문학이 중요한 것은 그것이 추구하는 가치가 곧 인간으로서 존재하는 우리 자신의 가치이기 때문이다. Humanities depart from the rejection of the simple biological biography of "Man is born, living and dying." Our birth is not our choice or decision, but it does not mean to get a exemption of my responsibility, your responsibility, our responsibility for life. Our life after birth is an event we have to deal with. Here human responsibility for man comes out and the first task of humanistic reason is born. It is an important starting point of humanities not to be humble but to consider and appreciate the responsibility that humans have for their being and way of life. As thoughst and practices on human being, the humanities do not advance the accumulation of specifics such as advanced literacy and culture of arts and culture. It is the responsibility of the humanities to constantly consider the question of responsibility for human beings, society, history and civilization, and to constantly remind people of its importance to society. Human beings have a special ability of `reflection`. Reflection is a look back. It is looking back whether it came well or was not leaked to the side. But the aim of looking back is that it sees the future. Yes. Human reflection is both retrospection and prospection. This is also the excellence of the human being, who is now bound here, but has the special ability to see beyond that destiny, beyond that, beyond that now. It is beyond the present to see the past and the future, beyond this, another place, another world, that is, there. Actually, it simply goes beyond the view and links here and there. This connection is the humanistic imagination. Humanities should lead the way of a beautiful human being with human imagination that can go into creation through creativity, the way to enhance the value of humanistic imagination, to know a justice of coexistence, and a sympathetic ability to absorb the pain of others. In this sense, humanistic value is the unique condition that makes human beings human. In conclusion, humanities are important because their value to pursue is our own value as a human being.

국제통상과 인간안보의 관계에 관한 일고찰

김성원(Kim, Sung-Won) 한양법학회 2013 漢陽法學 Vol.24 No.4

The relationship between trade, human rights and environment is regarded as one of the most difficult issues needed to be solved by international law at the age of globalization. Under the impact of globalization, international law is required to transform its structure for giving an effective solution to difficult problems, such as environmental degradation, wide spread of infectious diseases, and human rights crisis. Also, international law is asked to change its role for maximizing interests of people rather than those of States. Also, the main engine of challenges to international law would be fueled by the concept of human security without doubt. Under the concept of human security, protection of human rights, maintenance of environment could be marked as priority concerns of international society. In this context, the legitimacy of international law would be tested by whether international law plays a pivotal role in realizing concept of human security. Daily lives of individuals are virtually governed by international law. Among various fields of international law, international trade plays the most important role in shaping, maintaining daily lives of individuals because it deals with exchanges of goods and services which are indispensable to daily lives of individuals. In this context, norms and policies of international trade law are deeply linked with main targets of human security concept. However, actual problems related to the relationship between international trade law and human security concept are difficult to wrestle with. It is very difficult to determine which one is regarded as more important matter for daily lives of individuals. Does trade concerns prevail over human rights? Could environmental issues always be regarded as priority concerns compared with trade issues under any circumstances? For the purpose of seeking out relevant solutions for these kinds of problems, more detailed analysis on the relationship between international trade law and human security concept should be made. This article first analyzes the concept of human security. I explore what makes human security as the most challenging concept of security at the age of globalization. Also, I look into what the possible contribution of human security could be expected to enhance level of human rights protection and environmental maintenance. Second, I try to examine the attitude of international trade law toward human rights, environment and corporate social responsibility. I also explore whether an attempt to incorporate human security concept into norms and policies of international trade law would be proved as good project or not. Lastly, I try to find a possible way to balance interests of international trade, human rights and environment.

기업의 ESG 경영과 인권―일본의 인권규범 정비동향을 참고로

姜永起 ( Kang Youngki ) 아세아여성법학회 2021 아세아여성법학 Vol.24 No.-

The era of so-called ESG management has arrived, where ESG investment, which considers whether a company is fulfilling its social responsibilities related to the environment and human rights, and whether it has established an appropriate governance structure, has become common. With the growing interest in ESG investment, the awareness of human rights and labor, which can be said to be the core of social part, is more important than ever before, and the idea that companies should strive to respect human rights is spreading and common internationally. In this paper, starting with the trend of establishment of international standards related to business and human rights, the process of institutional reform related to human rights respect in Japan and recent legislative trends, recognition of the introduction of human rights standards by Japanese companies, and the significance of Japan's recent efforts to promote human rights standards are examined. Next, we will look at the situation in Korea related to the revision of human rights norms and the direction of future response. Originally, the concept of modern human rights was based on the premise of human rights violations by the state, but gradually, as a situation emerged where subjects in the private sector were violating human rights, the subject of responsibility for respecting human rights expanded to the private sector including corporations. In particular, since the 1990s, as the problem of human rights violations by multinational corporations emerged, international standards for corporate social responsibility were discussed, and efforts were made to standardize human rights at the international level. This is because, in the past, the issue of respect for and protection of human rights was recognized only as the responsibility of the state, but the need to understand it as the responsibility of private entities such as corporations has increased. The most important norm in relation to transboundary human rights violations by companies is the 「Guiding Principles on Business and Human Rights」 established by the United Nations, and countries that have accepted it establish action plans (NAPs). In 2013, the UK established the world's first Action Plan (NAP), followed by Western countries, and in October 2020, Japan announced the 「Action Plan on Business and Human Rights (2020-2025)」. This figure shows that the international community is also forming a consensus on the perception that actively responding to human rights issues is helpful in securing mid- to long-term profits for companies. However, the role of the government alone is not enough to realize a sustainable society through the guarantee of human rights, and companies must pay attention to the importance of human rights in management. This is because the greater the influence of a company in society, the higher the social expectations for corporate responsibility, and the issue of business and human rights becomes an unavoidable issue of corporate management. Moreover, although the importance of human rights in business management has been overlooked in the past, it is desirable for companies to actively pursue human rights management because the corporate responsibility to respect human rights is inevitably emphasized in a situation where ESG investment expands.

도교적 인간의 생태성(生態性)

김백희 ( Kim Baeg-hee ) 한국동서철학회 2022 동서철학연구 Vol.- No.103

본고는 후한 말기 발생한 종교인 도교 전통 속에서, 도교적 인간관의 기본 구조를 철학적으로 고찰하고, 이를 바탕으로 도교적 인간관이 지닌 생태학적 의미를 음미하였다. 도교의 인간관은 기본적으로 도가철학의 세계관을 수용하면서 정립된다. 그러나 도교는 우주자연 속에 인격성을 지닌 신격(神格)들을 상정하는 다신교(多神敎) 체계를 구축하면서 종교적 인간관을 제시한다. 인간의 본성이 지니는 주요 요소들은 자연성(自然性)·도성(道性)·신성(神性)이다. 자연성은 인간이 우주자연의 일부로서 만물과 존재론적 동일성을 지닌다는 의미이다. 도성은 만물의 하나인 인간이 우주자연의 법칙인 도(道)를 분유(分有)하고 있다는 의미이다. 신성은 인간이 만물 중에 영명한 기운인 신성을 지니고 있다는 의미인데, 도교적 인간은 양생(養生)·성선(成仙)을 이루어 신격의 단계로 고양될 수 있다. 생태학적 세계관에서 인간은 자연의 일부일 뿐이다. 도교의 인간관도 원론적으로 이와 같다. 인간은 자연과 일원적 동일성을 지닌다. 자연과 인간은 서로 소통하며 교류하는데, 여기에서 인간이 자연과 서로 교응(交應)한다는 천인감응설이 도출된다. 세계와 인간의 관계를 이해하는 방식은 도교와 생태학이 근원적 유사성을 지닌다. 이 지점에서 도교의 인간관은 생태학적 인간관과 자연스럽게 소통하며 만날 수 있는 접점에 도달한다. Religious Taoism and Ecology share a similar organic worldview. Human views are logically derived from the worldview. Taoist human beings are divided into two types: secular humans(凡人) and holy humans(神仙). Secular human beings can reach the level of holy human beings by self-cultivation. Holy human beings are ecologically united with nature. Human beings in religious Taoism have three characteristics: naturality, provision of nature, inter-relational response. According to religious Taoism, for instance things of the same kind cluster while sounds of same frequency harmonize. Like religious Taoism, in the Ecological worldview, humans are only part of nature. Human nature is like nature. Humans communicate with nature in ontological dimension. Religious Taoism and Ecology have fundamental similarities in understanding the relationship between the Nature and human beings. At this point, religious Taoism's view of humanity reaches a match-point where it can naturally meet with ecological one.