머리의 정직성 혹은 머리에 대한 정직성.

지적 정직성이라는 번역도 있다.

역사

문헌 고증상 '아인 란드'가 최초로 사용한 것으로 전해진다.

뱅모의 유투브 니체특강에서 들을 수 있는 개인 철학의 진수.

분석

엄정함, 정밀함, 정직함, 무결성 등의 뜻인 integrity 와 지성 혹은 지능을 뜻하는 Intellect의 의미가 결합됨.

2008 광우뻥 사태 당시 인터넷의 브릭, 스켑렙이 주장한 공격방향이 "좌파는 인지부조화"나 "좌파는 Intellectual integrity 결핍증 환자" 등이었다. 좌파는 각종 연구 기록과 영국의 공문서가 보여준 결과가 미국소가 광우병에 걸렸을 개연성은 거의 없음에 대한 반론은 회피하고 주제 방향을 바꾸는 골대 치우기전술로 사실을 부정해 왔다.

이 당시 좌경향 지식인들은 광부뻥 때 보여준 좌파의 억측 즉 자기 정당화에 환멸을 느껴 전향한 숫자가 적지 않다. 그러한 자기 정당화는 정치적 정도 political correctness에 불과하다.

옥스포드 영영 사전

옥스포드 영영 사전에서는 Intellectual integrity 단어를 정의하지 않고 있다. 네이버 파파고 영한번역에서는 지적 청렴성, 구글 자동번역에서는 지적 무결성 이렇게 번역되고 있다.

옥스포드 영영사전 Intellectual

옥스포드 영영 사전 ntegrity 'the quality of being honest and having strong moral principles 정직하고 강한 도덕적 원칙을 가진 자질

the state of being whole and not divided 전체가 되고 분열되지 않는 상태 '

스탠포드 철학사전에서 이야기 하는 Intellectual integrity

영어와 철학이 되시는 분이 번역과 설명을 부탁드립니다.

Ayn Rand 아인 랜드

• Ayn Rand

What, then, is the psychological explanation for the widespread equation of altruism with morality? Rand suggests various explanations reminiscent of Nietzsche’s analysis of the psychology of altruism. The theorists and preachers of altruism are motivated largely by a desire to control and manipulate others by playing on their guilt. Those who accept their teachings typically do so either because of guilt over their own superior achievements, or because, lacking any “intellectual integrity, love of truth…or a passionate dedication to an idea”, they have nothing much worth saving, and so do not mind sacrificing themselves (“Selfishness Without a Self”, 1973b; 1982a). Some altruists are altruists because their mentalities are still frozen in a tribal past when survival required the sacrifice of some for the sake of others (1973b). Rand herself rejects a zero-sum picture of human relationships, so long as everyone in the relationship acts rationally.

=José Ortega y Gasset 호세 오르테가 이 가세트

• José Ortega y Gasset

In August 1945, Ortega returned to Spain for the first time since the outbreak of the Spanish War. He passed the remainder of the summer in Zumaya before returning to Portugal for the winter. Ortega's return to his native country in 1945 marked the end of nine years in exile. However, to several of his Republican compatriots who remained in exile, a return to Franco Spain called into question his intellectual integrity. The supporters of Franco, on the other hand, considered him a former enemy and untrustworthy. Unable to republish issues of the Revista de Occidente because of governmental intervention, Ortega published extensively in German periodicals. Though his chair in metaphysics was officially restored, Ortega never resumed his teaching at the university. However, in 1948, with the assistance of his former student and disciple, Julián Marías (1914–2005), Ortega established El Instituto de Humanidades (“Institute of Humanities”), in Madrid, at which he lectured and succeeded in attracting many students and liberal intellectuals. Despite its success, the government rarely allowed the Institute to function freely and eventually shut down their activities in 1950.

Max Weber 막스 베버

• Max Weber

Along with value-freedom, then, what the ideal type methodology entails in ethical terms is, on the one hand, a daring confrontation with the tragically subjective foundation of our historical and social scientific knowledge and, on the other, a public confession of one’s own subjective value. Weber’s methodology in the end amounts to a call for the heroic character-virtue of clear-sightedness and intellectual integrity that together constitute a genuine person of science — a scientist with a sense of vocation who has a passionate commitment to one’s own specialized research, yet is utterly “free of illusions” [Löwith 1982, 38]. In the end, Weber’s ethical project is not about formal analysis of moral maxims, nor is it about substantive virtues that reflect some kind of ontic telos. It is too formal to be an Aristotelean virtue ethics, and it is too concerned with moral character to be a Kantian deontology narrowly understood. The goal of Weber’s ethical project, rather, aims at cultivating a character who can willfully bring together these conflicting formal virtues to create what he calls “total personality” (Gesamtpersönlichkeit). It culminates in an ethical characterology or philosophical anthropology in which passion and reason are properly ordered by sheer force of individual volition. In this light, Weber’s political virtue resides not simply in a subjective intensity of value commitment nor in a detached intellectual integrity, but in their willful combination in a unified soul.

관련어

퀄리아Qualia vs. 좀비Zombie 자기 정당화Self rightousness