마르쿠스 가브리엘의 신실재론과 도덕적 보편주의

초록

Markus Gabriel’s theory of neorealism attempts to avoid ontology, in which the subject is absorbed into the object or the world is made up of the subject. In other words, he overcomes the ontology that recognizes only one reality from the fundamental difference between the subject and the object and asserts the theory of reality from the interaction between the two. Therefore, Gabriel argues that not only physical objects, but also mental values and moral facts exist objectively based on the “meaning ontology” that everything that exists appears within a specific background. In particular, he defines humans as “free mental creatures” that define themselves, and explains that their empathy and sense of thought can serve as the basis for universal morality. Moral facts based on this ontological realism are objective truths that are not subordinate to culture or the times, and the process of recognizing them and expanding the object of moral consideration can be viewed as moral progress. He expects this moral universalism to be a moral compass to guide human life in a global crisis. However, the present study argues that although this moral universalism is based on moral facts, such universalism cannot be free from criticism that it is abstract universality and should therefore be supplemented by the politics of difference and identity. This is because moral universalism is difficult to answer ethics’ justification, application, and motivation questions, so universality is an idea that must be gradually acquired through the struggle for recognition of specificity in concrete reality.

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