다문화사회의 공감적 이해를 위한 철학적 연구

Abstract

The purpose of this paper is to examine the ethics of others in Martin Buber and Levinas as a way to solve various conflicts in a multicultural society. First, I try to critically examine the multicultural education in our society as a way to resolve the conflicts of multicultural society. In the Korean society, we have been promoting multicultural education centered on overseas migrants, but we will emphasize that multicultural education should be provided to domestic residents in the future. If the value that multicultural society should aim for is coexistence and communication with strangers, philosophy should find out conditions that enable such coexistence and communication. In other words, we need to discover the possibility of coexistence and communication in the human being, which is the subject of multicultural society. Considering the fundamental and philosophical characteristics of the multicultural society, which is the coexistence and communication with strangers, it is an attempt to understand human beings from the origin of 'otherness' and to find the paradigm of communication from them. Let's take a look. Martin Buber describes two basic attitudes that can be of interest to people other than themselves in I and You: I-Thou and I-It I called. Each can see others as 'Thou' or 'it'. I-Thou are a person-to-person relationship, and I-it is a non-personality-non-personal relationship. According to Buber, modern people are living in an era when they have been buried in the non - interactive relationship of 'I and it', and not in a conversational relationship between 'I and Thou'. We must respect the human rights of multicultural people and do not discriminate against them so that we can open the path of coexistence and coexistence. Levinas emphasizes the face of the other. When we enjoy life happily in our own world, others unfurl their naked face without any warning and appeal for their need and need. Man in need appeals to us through his need. This appeal is given to us in one command. I can be indifferent to such appeal and deny it. But this is to do injustice. The face Levinas speaks does not cause sympathy, but demands that I should be righteous. Humans can be original human beings in facing each other's faces and realize ultimate reflection. The writer argues that Levinas the face of the other is a channel for empathic understanding of the alienated people, and that other ethics can be a philosophical basis for the coexistence and communication of multicultural societies. I think it is necessary to carry out multicultural education with a view that multicultural society can be a new opportunity for our society. In addition, it is thought that multicultural education should be carried out in parallel with education centered on overseas migrants and education centered on residents in the country and strengthening global competence.