人間의 合理性 = ON HUMAN RATIONALITY
저자
蘇興烈 (연세대학교 문과대학 조교수. 철학)
발행기관
학술지명
권호사항
발행연도
1971
작성언어
Korean
KDC
133.000
자료형태
학술저널
수록면
55-72(18쪽)
제공처
소장기관
When we say that man is a rational animal, we mean to distinguish man from brute animal. And we pride ourselves being a rational animal and have never suspected our superiority among all creatures in this respect. But now we have the computer, a creature of man, and some think that it can think better and more rationally than its master, man. But what do they mean when they say that the computer can think more rationally than human beings? What do we mean by rational thinking anyway? What is the nature of human rationality?
Certainly we do not always think or act rationally. Sometimes we choose deliberately to act irrationally, and sometimes we judge something rational, only to discover later how unsound our judgment has been. Furthermore, when we are faced with an uncomfortable situation forced upon us by logic or counter evidences we tend to rationalize our mistakes instead of correcting them.
Human rationality seems to have two distinctive functions: reasoning and rational judgment. The one is our ability to judge things rational or irrational. The other is our ability to infer, to deduce, or to imply logically. Man's judgment as to rational and irrational often brings about controversies. But the rules of reasoning are universal.
Though individuals do make mistakes in reasoning, there seems to be only one and the same set of rules for reasoning, which every one ought to follow if he is to reason cor-rectly. But when we come to the problem of judging things rational or irrational controversies seem inevitable. But is it really inevitable?
Reasoning, according to Peirce, is a means that enables us to get better knowledge of the real world. It is a tool for us to use to get better acquainted with the strange world in which we live, act and have our being. But if by reasoning we mean deductive reasoning only, our reasoning cannot bring us the satisfactory result, for deductive reasoning can only give us logically possible hypothetical worlds. It can give us various logical models of the world. And it is up to us to choose among the models and test it to see whether it fits to the structure of the real world. This process of choosing and testing involves, what Peirce calls, abduction and induction.
When human reasoning is understood to include abduction and induction, as well as deduction, the most extensive application of it is found in the method of scientific inquiry, which, in turn, has been proved to be most efficient in revealing the secrets of nature and making them comprehensible to us. Science, indeed, is the pride of human rationality.
Whence, then, did man's rational power come from? As for the origin of such a power we are not certain. But we all know that somehow man's intelligence becomes matured very early in are as he grows up physically. Piaget, however, tells us that a child's intellectual development passes through several qualitatively different stapes of thinking ability. For example, he uses a new expression "transduction" to describe a typical pattern of thinking in a certain stage of a child's mental development, which is quite different from either deduction or induction. But, then, the question is whether or not there is any inherent limit to a man's intellectual maturity. And various indications seem to suggest that there is no such inherent limit to man's thinking ability. Just as individuals grow up intellectually through different stages of development, so it seems that mankind as a whole becomes more rational through the continuing process of intellectual evloution. For instance, Russell thinks that even man's deductive reasoning, which is the most certain and universal form of thinking, is a late product of such an envolutionary development, for it was a Greek innovation. And for us who live in a scientific age, it seems quite apparent that ever since scientific thinking became effective in man's life, it became also the major influence for man's rational growth. As science extends the scope of human knowledge, it does, too, help man to broaden his capacity to think rationally. In other words, the radius of man's understanding and concern is becoming ever greater, as man acquires more of scientific knowledge.
Now, we believe that the greater the radius of man's rationality becomes, the less chance will there be for controversies over rational and irrational, for the cause of such a controversy lies in the difference in man's understanding and concern for the reality.
Thus, we can reasonably hope that when all men become sufficiently rational, that is, their radii of rationality become great enough, most of the controversies regarding rational and irrational will be resolved through rational ways, provided that all men are willing to think rationally without rationalizing, and without becoming stubborn about their beliefs. And we think our hope could be reasonable because, after all, man is a rational animal, which means not only that man is born with the capacity for a rational mind, but also that man is a creature that is becoming ever more rational, and so it is right and fitting that he tries to become more rational in his thinking and acting.
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