平等의 本質 = A Study Of The True Nature of Equality
저자
발행기관
학술지명
권호사항
발행연도
1969
작성언어
Korean
KDC
309.000
자료형태
학술저널
수록면
93-114(22쪽)
제공처
소장기관
(1) Foreword.
One of truisms of history is that man is a political animal. Wherever human society has been organized there has been political activity of man. From the earliest ages up to the present time, however, the nature of this political activity has changed, and with it the kind of a political system which it brought forth. The highest development yet attained, which is regarded by some as the most ideal, is the demoratic political system.
The supreme goal of democracy is to make possible the achievement of human dignity. Liberty and Equality are the major tools used by democracy to insure the achievement of human dignity.
Originally, it was thought that liberty and equality were virtually synonymous. But history shows how political liberty required the development of economic freedom as well. And, this economic freedom became so abused within the struggle for the survival of the fittest that it brought about inequality in economic life. This economic inequality in turn produced inequality in the whole of society, thus making liberty itself a meaningless idea.
This situation has created serious problems for democracy. The attainment of human dignity becomes possible only through the recovery of true liberty and equality. This means that the inequality which makes freedom meaningless must be eliminated from society. Effort must be made to achieve greater economic equality. But in so doing, care must be exercised not to destroy freedom at the same time. Thus, inherent in this situation, is the recognition of both the necessity of, and limitations of, economic equality, itself.
It is the object of this thesis to examine the true nature of equality with this framework: the necessity and the limitations of economic equality.
(2) The Essence of Equality viewed histoically.
Looking at the course of human history, we can see how human society has advanced from inequality to greater equality and we can believe that further progress lies ahead in this direction.
In ancient society, including within this scope, Oriental, Greek, and Roman society, there existed a three-fold social stratification : nobility, commoners, and slaves. And this class system was based upon human slaverly. In the latter period of this society, as a result of a kind of class conflict, the Commoners almost acquired a from of political equality. But the slave class was denied this opportunity while it bore the major burdens of production.
Medieval society was characterized by feudalism, which set up a hierarchy of classes : nobility, clergy, knights, yeoman, and serfs. Each class was further subdivided into smaller classes and perpetuated through inheritance. The kind of slavery which existed in ancient society disappeared, but a new kind of bondage developed, serfdom, which involved over one-half of the population. Bound to the Manor, the serf's life was miserable and little different from that of the slave in ancient society.
In modern times, as a result of the change brought by the Renaissance and Reformation, man gradually became freed from his medieval bondage. However, a new system of political authority arose, Divine Right Absolutism, which dominated society.
Gradually, the modern citizen (Bourgeoisie), who refused to accept the divinity of the monarch, also revolted against his political absolutism and began the so-called modern bourgeoisie revolutions. Their revolts were waged for political equality and feedom. Their final product was a system of democracy which incorporated the fundamental ideas of liberty and equality.
From ancient to modern times, human society has struggled to achieve equality. At last, liberty and equality were established through the laws and institutions of the Bourgeoisie Revolutions.
(3) The Principle of Equality and the Principle of Inequality.
Mankind has continuously fought for human equality while at the same time it has considered the philosophical aspects of this issue.
The principle of equality is based upon the assumption that all men are born equal, from which it follows that inequality must originate in the social system.
The principle of inequality looks at the differences in human ability and present social inequality and assumes that inequality arises from fundamental differences in human nature, and consequently that the present inequality in society is the natural order of things.
It is obvious that each of these two principles has its own logic. However, close analysis reveals there in little difference between human beings as they are born, but that differences gradually appear in the day to day process of growth in society. Therefore, it can be said that inequality between human beings does not so much originate at time of birth as it does in the social system in which man takes his growth. It is the social system which emphasizes and enlarges the differences of birth.
Therefore, in the concideration of inequality in human society, it is possible to minimize, if not exclude, the differences in human ability apart from their social origin. Since most of the tragedy of human society has been caused by such inequality, it becomes essential to promote greater equality for mankind.
(4) The True Nature of Equality.
We can find two standards for the evaluation of human worth. One is the valuation of man as a human being, the other is the valuation of man as a social being that is, man viewed as a part of collective society. Since the former values man himself, and does not compare him with others, it represents the absolute worth of man as a human being. The latter, which compares man with other men, represents, the relative worth of man as a human being.
Since the absolute value of man as a human being is also his original valuation, we can call it original worth. And, since the fulfillment of this worth is the aim of every human beings, we can call it aim worth. In contrast, since the relative worth of man as a human being involves the use of man by others, we can call it the means worth.
Therefore the aim worth of man as a human being has primary value in human society, while the means worth is of only secondary value. And, as a result, the aim worth of man must not be measured in terms of his means worth.
Equality as a fundamental idea of denocracy involves the equality of man as a human being, in terms of his aims worth, but the inequality of man as a social being, or his means worth. However, man's social inequality must not in fringe upon or destroy his primary, or aim worth as a human being.
The inequality created by the abuse of freedom in the economic world has not only produced social inequality but also inequality of man as a human being; that is, not only inequality of his means worth but also in his aims worth. In fact, the extensive inequalities in economic life have made equality before the law and politcal reghts virtually meaningless.
For this reason, greater economic equality must be realized if man is to attain his aim worth, the status of a real human being. However, in this equalization, care must be taken not to destroy the essence of freedem.
Therefore, the true nature of equality involves the greater realization of equality in every area of human life without the destruction of freedom itself in the process.
(5) Conclusion.
Liberty and equality are the fundamental ideas of democracy, while democracy is the almost ideal political system to which most peoples of the world aspire.
However, the application of these ideas of liberty and equality to the political field has produced almost their opposite. The abuse of freedom in economic life has brought about economic inequality. This inequality has extended to almost every aspect of human life with the result that liberty itself has become meaningless.
It is evident that greater equalization must be attained in the economic field if the fundamental ideas of democracy are to be realized. Yet, in this process, there always lies the inescapable threat of the loss freedom.
Therefore, in order to insure greater equality while at the same time, to lessen the danger of the loss of liberty, the following economic, social and poltical measures are recommended :
a) Establishment of a social security system.
b) Establishment of asystem of graduated taxation.
c) Establishment of a modified system of public management of industry.
d) Establishment of free public education.
e) Establishment of a system of complete public management of all elections.
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