정치적 논쟁의 정치절학적 함축: 정당화와 이해의 차이
What Political Philosophy Can Do with Political Confrontation: Difference between Justification and Understanding
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정치철학이 정책 문제에 관한 처방적 관심에 몰두하게 되면 특정 정파의 입장을 정당화해주는 수사학과 구분이 흐려지는 위험을 안게 된다. 피터 래즐렛이 1956년에 “정치철학은 죽었다”고 말한 의미가 바로 이것이다. 이와 같은 곤경에서 빠져나가기 위한 결정적인 출구는 처방적 관심 이외의 고려라는 것이 무엇일까, 다시 말해 철학적 논쟁의 정치적 함축을 잠시 뒷전으로 미룸으로써 어떤 고려들이 논의의 전면에 등장할 수 있을지를 살펴봄으로써 마련될 수 있다. 본 논문은 로크와 루소의 재산권 이론의 경우, 결론을 정당화해주는 역할을 수행해야 할 논증의 경로가 실은 어떻게 결론에 의해서 미리 설정되고 있는지를 보인다. 다음으로는, 우리 자신 및 다른 사람들의 행동을 이해하는 일은 적어도 잠시 동안은 처방적 관심을 제쳐놓을 때 좀 더 잘 수행될 수 있는 과업임을 주장한다. 인간의 행태에 관한 비-처방적인 이해에 정치철학이 더 많은 정성을 기울여야 하는지는 현실 정치에 대해 처방으로서 직접적인 함축은 별로 없지만 정치철학에 대해서는 의문의 여지없이 적실성을 크게 가지는 질문의 한 사례임에 틀림없다.
Abstract
Political philosophy committed to prescriptive concerns to give certain possible solutions to policy issues runs the risk of merely serving a party by equiping it with justificatory rhetorics. This is what led Peter Laslett to say in 1956 that "political philosophy is dead." A crucial point of exit out of such a predicament can be provided by what considerations other than the prescriptive kind may be invited into light by letting direct policy implications of philosophical discussions surface later. This paper first shows how conclusions, in cases of property theories of Locke and Rousseau, set the path in which arguments to justify them are supposed to follow. Then it is argued that our understanding of our own and other human actions is something that can be attained better when the prescriptive concerns are set aside at least for the time being. Whether more attention to non-prescriptive understanding of human behavior is a proper subject of political philosophy should certainly be an example of non-prescriptive question that is beyond doubt quite relevant to political philosophy.
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