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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2013.8
- 수록면
- 29 - 60 (32page)
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Benjamin Franklin’s life and his Autobiography are generally regarded as the culmination of the Enlightenment, which celebrated the faculty of human reason and rejected the traditional institution of religion. Upon further examination of his life and narrative of Autobiography, however, we can see that his life was successful because he recognized early on the frailty of reason and its necessity for dependence on religion. More specifically, reason was too weak to grow properly without the guidance of wisdom that most religious sect provided; and it was too easily subordinated to bad inclinations and habits not to degenerate into folly. Franklin therefore launched his lifelong negotiations with reason and religion.
In his youth, Franklin wanted his civil society ? the place of human happiness achieved through rational conversations with his fellow citizens ? to be constituted strictly on the basis of the faculty of reason, which was equally shared by humans. He paid extreme attention so that heterogeneous religious principles would not disrupt this homogeneous social basis. However, the American Revolution and the subsequent, severe conflicts among disparate interest groups soon revealed the limits of reason : the upheavals of irrational violence and threats of the disintegration of civil society seemed to transcend all rational negotiation and compromise. Franklin therefore formulated a more immediate form of cooperation between reason and religion, thereby humbly admitting the limitations of reason and at times adhering to divine providence as a new ground for social integration.
Franklin’s Autobiography thus traces how flexibly he negotiated with the human faculty of reason and the tradition of religion. His flexible appropriation of the two competitive authorities of reason and religion on the transitional period to the Enlightenment eventually led his to usher in the greatest achievement of civil negotiations, the miraculous integration of divided states into one nation ? i.e., the United States Constitution.
In his youth, Franklin wanted his civil society ? the place of human happiness achieved through rational conversations with his fellow citizens ? to be constituted strictly on the basis of the faculty of reason, which was equally shared by humans. He paid extreme attention so that heterogeneous religious principles would not disrupt this homogeneous social basis. However, the American Revolution and the subsequent, severe conflicts among disparate interest groups soon revealed the limits of reason : the upheavals of irrational violence and threats of the disintegration of civil society seemed to transcend all rational negotiation and compromise. Franklin therefore formulated a more immediate form of cooperation between reason and religion, thereby humbly admitting the limitations of reason and at times adhering to divine providence as a new ground for social integration.
Franklin’s Autobiography thus traces how flexibly he negotiated with the human faculty of reason and the tradition of religion. His flexible appropriation of the two competitive authorities of reason and religion on the transitional period to the Enlightenment eventually led his to usher in the greatest achievement of civil negotiations, the miraculous integration of divided states into one nation ? i.e., the United States Constitution.
목차
Ⅰ. 방향성을 상실한 이성
Ⅱ. 종교와 이성의 협력
Ⅲ. 시민사회의 행복을 지향하는 프랭클린교
Ⅳ. 인간과 행복에 대한 프랭클린의 관점
Ⅴ. 프랭클린의 사회상 : 명문화된 합의 조항과 겸양의 대화
Ⅵ. 미국혁명 : 이성의 거대한 실패
Ⅶ. 극심한 사회 분열과 “덕을 위한 연합당“
Ⅷ. 프랭클린의 시민사회 : 이성과 종교의 능률적 협력체계
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