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2009, Vol., No.43

  • 1.

    Modern generation theory research of modern popular liberal arts inside

    Eum Hyun Sup | 2009, (43) | pp.5~28 | number of Cited : 5
    Abstract
    As for the modern generation when seeing with viewpoint of generation theory, Existed in the time when trouble of the generation appears in earnest. this time when life style of front modern times eddies change previous life generation, but because it was the time when the capitalism paradigm which can be distinguished securely opposes with the modern paradigm. it was the gin pass which is core of the commercial sphere of the day person where colony contradiction coexists to unhappiness and as for the place where entelecky of the modern generation is bright to unhappiness at the place. even when being passive, being, the active modern generation the generation who first realizes capitalism consumption culture you can call, As for the modern generation when seeing with viewpoint of generation theory, Existed in the time when trouble of the generation appears in earnest. this time when life style of front modern times eddies change previous life generation, but because it was the time when the capitalism paradigm which can be distinguished securely opposes with the modern paradigm. it was the gin pass which is core of the commercial sphere of the day person where colony contradiction coexists to unhappiness and as for the place where entelecky of the modern generation is bright to unhappiness at the place. even when being passive, being, the active modern generation the generation who first realizes capitalism consumption culture you can call. Even when that being negative, being affirmative, society inside became the structure which moves in the frame of capitalism. As for Korea the person whom it had and class contradiction of the person who cannot have existence is intimate externally in the time when colony and contradiction and the contradiction among these which receive colony control meet to capitalism as for the modern generation, it existed. therefore so, because perhaps their forms where the popular media portrays excessively it was not favorable. the modern generation could not create above the what kind of for the next generation. but, the modern generation cultural in our histories it being the generation and the modern times when first it appears sociologically are grasped, is one in important concept.
  • 2.

    The Characteristics of Case-omission in Spoken Korean

    Lee, Sook | 2009, (43) | pp.29~59 | number of Cited : 5
    Abstract
    This paper reviews the distributional conditions shown by omission of nominative case and accusative case appearing in spoken language. According to analyses of this paper, the omission conditions for both nominative and accusative cases share similar distributional characteristics. However, omission of the accusative case is evenly distributed without regard to environment, while the ommission of the nominative case is distributed unevenly, the distribution acutely sensitive to environmental factors. This paper therefore concludes that the omission of accusative case appears far more frequently than that of nominative case because the former does not show the sensitivity to the omission condition. Furthermore, the information of the omitted cases in the spoken language is primarily grasped by the thematic role from the argument structure of the related verb. However, when it takes on ambiguity, the dominative interpretation is selected by the distributive characteristics of the case omission.
  • 3.

    Ironie bei der Hamelner Rattenfängersage-Kulturelle Identität und Lokalität-

    Jeong-Hee Bae | 2009, (43) | pp.61~83 | number of Cited : 1
    Abstract
    Die vorliegende Arbeit greift Themen auf, die in den Kulturwissenschaften heute zu allgemeinen Diskussionsfeldern gehören: Kulturelle Identität, Kollektivgedächtnis, Lokalität und Medien. Es wird versucht, im Anschluß an diesen Themen eine Analyse bzw. Erklärung einiger Aspekte zu liefern, die für die deutsche Kultur, sowohl als Geschichte als auch als Symptom und Zukunftsorientierung, gerade konstitituierend scheinen. Die Untersuchung gliedert sich daher inhaltlich in zwei Schritte, um einmal der Geschichte und der Vergangenheit Deutschlands nachzugehen, und dann das Land als Zukunftsentwurf und in seiner Identitätsartikulation zu problematisieren. In dem Sinne geht es zuerst darum, wie kollektive Erinnerung und kollektives Gedächtnis, die/das ursprünglich mit der regionalen Geschichte verbunden wurde, in Zeiten des modernen Nationalismus zu der nationalen Identität, zur ‘Erfindung’ des deutschen Tradition zu stehen hatte. Das Verhältnis ist durchaus kompliziert, genau so wie die Problematik, die das Gegensatzpaar Zentrum-Peripherie/ Nationalstaat-Region usw. darzustellen hat. Als prägnantes Beispiel wird auf die Hamelner Rattenfängersage eingegangen. Verwiesen wird auf ihre Entdeckung durch die Romantik und ihre landesweite und epochenübergreifende Rezeption, bis sie als das bekannteste Märchen Deutschlands, ja, ‘das’ deutsche Märchen schlechthin gehalten worden war. Im Widerspruch zu solcher Karriere als Nationales Erbe ist die Sage eigentlich unvereinbar mit dem modernen deutschen Nationalismus als großen Konstrukt, der getragen ist von 4 Säulen: das Mythos von Kaiser Barbarossa im Kyffhäuser, die Germanenkult, die Ostmission bzw. Weltpolikt, und schließlich der ‘Gegen Napoleon’- Befreiungskrieg. Diese ‘imcompatiblity’ mit dem Mythos Nationalismus ist gerade in der Entstehung angelgt, denn die Sage geht auf die mittelalterliche Ostkolonialisation durch den deutschen Ritterorden im 13. Jahrhundert zurück. Die verlorengegangenen Kinder in der Sage waren die Jugendlichen, die die Heimat und Eltern verlassen hatten, wohl von dem bunt gekleideten ‘wunderbaren’ Mann zur Siedlung im Osten angeworben. An dieser Sage zeigt sich wohl der kulturelle Mechanismus, wie die lokale Erinnerung und Identität von ihrem historischen lebensweltlichen Kontext abgeschnitten als romantisch Wunderbares und allgemein menschlich tragisch Rätselhaftes, und als Allegorie von Macht und Verführung rezipiert wird. Der lange Weg der Rezeption bedeutet nun den Prozess, durch den die Erinnerung des Lokalen in die nationalgeschichtliche Vision und die nationalgeschichtliche ‘grand narrative’ eingesogen wird. Diese Spannung zwischen dem Projekt des Superkollektivs Nationalstaat und der Lebenserfahrung des kleineren Kollektivs wie Volk, Region, Land etc. ist nur zu bezeichnend für die dynamische Struktur der kulturellen Identität in Deutschland. Vor diesem Hintergrund ist zu interpretieren, was das Land beim 2006 Worldcup mit Skulpturen-Projekt ‘Walk of ideas’ von seiner Kultur aller Welt präsentieren wollte. Es sind lauter technische Entdeckungen und Erfindungen wie Aspirin, Gutenbergs Buchdruck usw. Aus diesen medialen und visuellen Repräsentationen scheint eine Konzeptionalisierung der kulturellen Identität durch, welche weniger auf Integration, Homogenität, und Hierarchisierung fokussiert. Wenn es hier nach dem Paradigma Parallelität, Heterogenität und Gleichrangigkeit verfahren wird, das hängt wohl damit auch zusammen, dass in Deutschland die kulturelle Identität immer schon nur als eine Frage der relativen Einheit der Verschiedenheit gedachtet werden konnte.
  • 4.

    Gaston Bachelard ou l’écologie du bonheur - autour de La poétique de la rêverie. -

    Chan-Kyu Lee | 2009, (43) | pp.85~106 | number of Cited : 1
    Abstract PDF
    La rêverie est l’un des thèmes les plus féconds chez Bachelard. La rêverie bachelardienne s’envisage comme un phénomène qui a sa racine dans le monde où l’on ne s’abandonne plus les uns des autres. Puisqu’elle n’est pas dans le sommeil nocturne en tant que le caractère d’évasion, mais dans le monde où l’homme est en harmonie avec lui-même, avec l’autre et avec l’univers: “La rêverie nous aide à habiter le monde, à habiter le bonheur du monde.” Par ailleurs, grâce à cette rêverie qui “nous place dans un monde et non pas dans une société”, Bachelard nous conduit vers le bonheur; c’est le bonheur reposant sur les valeurs simples et naturelles d’où l’homme s’est éloigné à cause de la civilisation moderne. En traduisant la poétique de la rêverie en coréen, si Kim Hyun fait aussi l’expérience du bonheur qui surmonte sa souffrance individuelle, c’est le bonheur dans lequel la relation réciproque et égale se passe entre tous les êtres…… comme réel, idée, émotion et “l’état écologique”. C’est ainsi que l’évocation récurrente de la nature chez Bachelard n’est pas simplement le retour vers le primitivisme, mais le tâtonnement de vivre ensemble. Cela suppose une véritable déconstruction du préjugé anthropocentrique qui a perdu le sens de ses propres limites. C’est dans la rêverie que Bachelard trouve le féminin déployé dans sa simple tranquillité. En bref, l’anima nous éloigne du monde des revendications: “C’est dans ce repos féminin, à l’écart des soucis, des ambitions, des projets, que nous connaissons le repos concret, le repos qui repose tout notre être.” Donner voir la façon de “vivre lentement et de vieillir doucement”, c’est aussi une des vertus de l’anima qu’on considère comme “le deuxième sexe” ou l’irrationnel. Mais l’anima ne commence pas simplement là où l’animus s’arrête. La nature se fait le plus souvent, pour Bachelard, la réserve du “commerce intime des puissances d’animus et d’anima” à travers les éléments qui se renouvellent indéfiniment dans leur co-existence.
  • 5.

    The Formation of Russian Bureaucracy -On The Table of Ranks in 1722.-

    Oh, Dooyoung | 2009, (43) | pp.107~131 | number of Cited : 2
    Abstract
    Peter the Great in 1722 introduced an entirely new system of ranking for the government service. His system embodied two marked departures from former practice. It provided for the separation of civil from the military service and it promised ennoblement to any commoner who attained a sufficiently high level of ranking. Thar is, the Table of ranks (Tabel’ o rangakh) provided a system for establishing equivalencies of ranks among the various branches of service in Russian army, navy, guards, civil service and court bureaucracy. Scholars have long considered it important recognizing, for instance, that with its promulgation the status of the Russian upper classes, the structure of Imperial bureaucracy, and even the ideas of merit and service inherited from the Muscovite post were changed. Its importance, however, has been generally assessed in terms of how it helped or hindered the transplanting of western influences into Russia. The Table of Ranks certainly had a positive important on the nobility, but the long-term impact of Peter’s reforms on the nobility was also very mixed and remarkably durable. This law was quite carefully prepared. The principal collaborator on this project was A. L. Osterman. He took as the basis for this classification the ranks of the court establishment and gave them precedence over those from the civil service as was customary up to that time. No decree of Peter’s reign was given such thorough preparation as the Table of Ranks. Western states as Prussia, Sweden and Denmark were also examined from the point of view of their system of nobility and claims of military, civil and court command, had been of greatest fluence. In february 1722 Peter gave the amended draft for discussion to the Senate, the War and Admiralty colleges. After some final discussions, the Table was published in its final version on 14 february 1722. peter the Great had been capable of even desirous taking the process of the consolidation of absolutism. Employing the principle of personal merit as strictly laid down in the Table of Ranks, where a ladder of ranks from ensign or clerk at the bottom, was provided which even the highest official had to climb, Peter converted the rather amorphous mass of servicemen by inheritance into a military bureaucratic corps tottaly subordinate to, and completely dependent on himself.
  • 6.

    An Intellectual Asset to Be Reinterpreted -Prospect and Search in Studying the Practical Learningin the 21st Century-

    Kyoung mi Kim | 2009, (43) | pp.133~157 | number of Cited : 1
    Abstract
    The Practical Learning (sirhak) school of the late Chosŏn dynasty is characterized by richness in understanding human beings. The proposals by the sirhak scholars in the fields of norms and institutions, reforms in livelihood matters and legal system, and moral maturity reflect the changes in relations between social members and subjective individuals. Their social reform proposals represent the intellectual growth of subjective individuals living through the Chosŏn dynasty. The sirhak scholars, while humanizing human beings as subjective actors, continued to seek for the answers to what constitutes human beings. Moreover, they tried to observe and define humans in light of their mutual relations rather than as self entity. The scholarly orientation of the sirhak scholars was toward constructing subjective view of human beings based on the self-awareness to foster spirits of humanism. They illustrated human beings devoted ethical behaviors and social harmony, and had a belief in sociability and reciprocity in human existence. Therefore, their first task was to transform themselves before advancing to bring any innovation to the society and culture of their time. Humanities in the 21century may look for ways how to achieve harmonious co-existence between human and natural worlds, and how to gain ideologies and ethics needed to preserve human subjectivity. To get inspirations for conducting these tasks, we may turn to the revival and reinterpretation of the humanistic tradition of Korea based on the Practical Learning. The new study of the Practical Learning of Korea aims at seeking ways how to realize fully human dignities and values as well as how to live an aesthetics life. In such study, it may be hoped that a new paradigm of ‘life-centered humanities’ can be created to reconstruct new relations not only among human beings but also between human and nature. The rediscovery of the Practical Learning will prove to be useful in producing new perspectives to understand the humanistic tradition of Korea, and also in creating a practical philosophy required by the future.
  • 7.

    A Comparative Study between Buddhism and Dewey on the Theory of Consciousness -Focused on the Consciousness Transformation and the Co-ordination of Consciousness Circuit-

    MooGil Kim | 2009, (43) | pp.159~182 | number of Cited : 1
    Abstract
    The purpose of this study is to compare Buddhism’s theory of consciousness with John Dewey’s theory of consciousness, and to search its implications for modern education. In spite of the differences of the aim of life and the religious viewpoint, Buddhism and Dewey commonly show that our consciousness is not fixed, but is being changed continuously because of the co-relationship of subject and object. This co-relationship is called ‘interdependent arising’(緣起) in Buddhism, ‘transaction’ in Dewey’s philosophy respectively. The result of this study can be summarized as follows. Firstly, Buddhism and Dewey’s concept of consciousness show co-similarity in that the two do not permit the viewpoint of behaviorism separating the subject from the object. Secondly, the two’s theory of the construction of consciousness show co-similarity in that storehouse consciousness(阿賴耶識) and appearance(現行), response tendency of mind and the new stimulus, show the circular co-relationship respectively. Thirdly, Buddhism’s theory of ‘apoha’ and Dewey’s viewpoint of language show co-similarity in that the two do not permit the fixed, post-contextual viewpoint of language. In relation to this similarities of the two’s theory of consciousness, the teacher needs to be attentive to the student’s whole flow of consciousness, and to provide students with the environment of spontaneous thinking and inquiry.
  • 8.

    Remembrance of common culture and self-examination for history -Focusing on the issue of searching cultural prototype-

    Sanghwan Bak | 2009, (43) | pp.183~204 | number of Cited : 6
    Abstract
    The topic of this study is to search ‘understanding of cultural prototype’ consulted in discussion of cultural contents in the point of view of ‘remembrance’. All the meetings are conducted as a nationally important project by paying attention to side of cultural goods. Presently, the side of culture is going on by ‘Korean cultural prototype business’from Korea Culture & Content Agency. At this point, It is judged that humanistic participation is urgent at this part. Both usual side that cultural understandingis going on in process of perusing cultural identification and meaning of cultural commercialization in our usual cultural life are analyzed. After understanding both sides in combination, we could approach the realistic meaning for common culture. If culture is existed by mutual understanding with other people whether culture is high-grade or popular culture, is there no choice to analyze the present commercialization to socially mutual understanding as ‘display value’(Ausstellungswert) owned by artwork in Benjamin’s technology copy era not by only pursuit of profits in classical view. Memory(kulturelles Gedaechtnis) defined as memory transmitting the cultural meaning and forming group identification, is produced as ‘cultural prototype’ as a symbol of tradition, regulation and systemization for culture. There is nobody who denies the variation of culture one-sidedly but if authenticity and peculiarity of culture are emphasized excessively, there could be danger to be a analysis of ‘Cultural fundamentalism’. In that case, the relationship with other people will be not existed as available mutual understanding but dualistically confrontational relationship between different cultural isomorphism relationships. In the process of rapid modernization, balanced view of history is necessary for the process of cultural understanding in our presentcontrolled by groupism exclusivism than conversation and mutual understanding. The key point of this study is to reflect on the issue caused by approaching the understanding of culture in the way of essentialism.
  • 9.

    Toward a Reconciliation of Cultural Industries and Culture

    Byeong-Ho Mun | 2009, (43) | pp.205~228 | number of Cited : 3
    Abstract
    This paper begins with the argument that cultural industries today seem to have a non-cultural feature and privileged status. It analyses the process of the takeoff, growth and expansion of cultural industries which has been promoted by the information revolution, neoliberalism and globalization. In this process cultural industries has become one of the keen elements in the age of the absolutism of capital power. Cultural contents industries, the core of cultural industries, demonstrate a unimaginable economic power which is verified dramatically by Harry Porter for instance. It is inevitable that this great power of cultural industries comes into conflict with the traditional culture which gives the mankind the value and meaning of human life. A reconciliation of cultural industries and culture is therefore indispensable. Following alternatives can be proposed: transition from labour society to culture society, extention of decommercialization of the public goods, contribution of the international cultural industries capital power to continuing development of traditional culture by means of the suscription which must be offered by that capital power, the world-wide solidarity which can be organized for the purpose of watching the quality of cultural contents.
  • 10.

    Krieg der Zeichen -Culture Jamming als ästhetische Taktik des Widerspruchs-

    Il Jo | 2009, (43) | pp.229~251 | number of Cited : 0
    Abstract
    “Culture Jamming” deutet die kritische Auseinandersetzung mit der Produktion von Zeichen und Bedeutungen im öffentlichen Raum. Aktivisten des “Culture Jamming” im urbanen Raum und im Raum der Medien versuchen, eine aus ihrer Sicht einseitige und monopolisierte Kommunikation zu stören, indem sie deren Zeichen und Botschaften (Werbung, Corporate Identity, politische Symbole, Massenmedien) verfremden, fälschen, parodieren und die so neu codierten kulturellen Texte in ebenjene Kanäle, aus denen sie stammen, wieder einspeisen. Dieser relativen Subversionen einer “Welterzeugung” (Nelson Goodman) bedienen sich in jüngster Zeit in verstärktem Maß auch Künstler. Goodmans Sicht auf die Welt ist getragen von einer relativistischen und pluralistischen Überzeugung, folgt dies doch aus Einstellung und Denkweise, dass es so etwas wie absolute Kriterien, Standpunkte, Wahrheiten, absolutes Wissen etc. nicht gibt. Für den Aufbau einer Welt aus anderen Welten schlägt Goodman die Weisen, die Komposition und Dekomposition von Entitäten, Gewichtung, Ordnung, Tilgung, Ergänzung und Deformation, vor. “Culture Jamming” bezieht sich auf die deformative Veränderungen innerhalb von Welten davon geprägt, dass diese sich je nach Standpunkt entweder als Korrekturen oder als Verzerrungen betrachten lassen. Wenn diese “richtig” erzeugt werden, dann entsprechen die Versionen wirklichen Welten. Damit ist klar, dass nicht viele alternative Welten bezüglich einer tatsächlichen Welt korrespondieren, sondern gleichwohl viele tatsächliche Welten. So sind zeichentheoretische Konzeptionen keinesfalls nicht zu beseitigende widerstreitende Zeichensysteme. Goodman hat mit der Existenz solcher Systeme vielmehr untermauert, dass sein Weltenpluralismus jedwede in Betracht kommende Motivation bejaht.