KJC Korea
Journal Central

Die vorliegende Arbeit versucht, den biologischen Begriff Mutation als ein Medium der Cooperation und Coexistenz des Menschen zu klären. Der biologische Begriff Mutation bedeutet die Abnormität und Elimination in der Natur. Aber die Mutation, die der Gegenstand der Elimination ist, kann als ein Antrieb der Evolution verstanden werden. Die Evoluion des Menschen, im Sinne der kulturellen Entwicklung, schließt die Mutation nicht aus, um den kulturellen und sozialen Entwicklungsprozess zu fördern. Die kulturelle Entwicklung des Menschen setzt die Verbindung zwischen Normativität und Abnormität voraus. Der Zwerg Oskar in der 『Blechtrommel』 ist nicht der Gegenstand der Abnormität und Elimination, sondern der versteckte Führer der Gesellschaft und der Geschichte. Die heterogene Denkweise des Menschen kann mit Hilfe der Mutation Oskar nach einem Zustand der Coexistenz suchen, der nicht realisierbar scheint. Die Abnormität der Mutation wird somit übertragen in die Ebene des Erkenntnisvermögens, die von den normalen Menschen behauptet worden ist. Die Perspektive der Mutaion kann das Erkennen des Menschen in einen balancierten Zustand bringen, um den die Menschen sich seit mehreren Jahrhunderten bemüht haben.

Good professional ethics get us more recognize some special emotions and responsibilities for which each professions and professionalism are appropriate. I think Virtue ethics can explain some professional roles and purposes with which each professions and professionalism are inconsistent, so that Virtue ethics might be at work as a foundation of professions and professionalism. But consequentialism and Kantian ethics is might be less at work about it. So they tried to revise their theories themselves. However still their theories can not explain friendship and Love with which good ethical theory should be in keeping. Certainty, Universal ethical theory might be able to illustrate the friendship which is so important to our life and professional roles which is so important to our profession. I argued the value and friendship which is inherent in professional roles is dependent on the values in universal ethics. And for that, I suggest who good professional worker as good model is on standpoint of virtue ethics.

러시아에서 유대인들은 한 번도 제대로 고려되어 본 적이 없었다. 제정기 러시아 황제들은 유대인들의 권익에는 처음부터 관심이 없었다. 그들을 동화시켜야 할지 말아야 할지 여부조차 고려하지 않았다. 러시아 상인들의 요구에 의해 그들을 보호하고자 일방적인 탄압이나 정주지 규제 정책을 사용했고 제정 말기에는 자신들의 정치적 필요에 의해 의도적인 포그롬을 유도하기까지 했다. 급변기의 소련 정치가들 역시 마찬가지였다. 그들 역시 처음부터 유대인들의 권익에는 관심도 없었고 자신들의 편익에 의해 유대인 동화정책이니 분리니 하는 문제들만 체계 없이 언급했을 뿐이다. 그들은 혁명의 와중에서 유대인들을 정치적으로 이용하고 나서 잔혹하게 버렸다. 유대인이란 항상 필요에 의해 사용했다 가차 없이버릴 수 있는 ‘미운 우리 편’, ‘우리 속의 버리고 싶은 타자’로 존재할 뿐이었다. 반면 러시아 유대인들은 어떠했는가? 그들은 러시아 속에서 고독한 섬이었다. 일반 힘없는 유대인들은 고립되어 두려움 속에 핍박 받으며 생활했고, 급변기 유대 지식인들은 러시아 민중을 사랑하고 그들에게 끝없는 동화의 몸짓을 보냈다. 유대인이란 사실은 그들 자신이 잊고 싶고 버리고 싶은 멍에이기도 했다. 그것은 혁명기 거대한 힘이 되어 나타나기도 했고, 자신들의 고향을 찾고자 하는 시오니즘으로 나타나기도 했다. 그러나 그들의 이런 몸짓들은 항상 던진 사람을 향해 되돌아오는 부메랑처럼 유대인들에게 되돌아와 그들에게 시련이 되었다. 1948년 이스라엘 독립 이후로 유대인박해는 냉전이라는 세계 정치적 흐름 속에서 더욱 극심한 양상으로 나타났다. 그렇다면 유대인에 대한 증오심은 어디에서 기인하는 것일까? 인류 역사가 시작된 이래로 유대인들처럼 지속적으로 박해를 받아온 민족이 있었던가? 보통 그리스도를 죽음으로 몰고 갔다는 종교적 이유에서 비롯되었다고 하지만 이것은 교황 요한 23세가 <우리 시대>라는 선언을 통해 그동안 기독교인들이 유대인들에게 저지른 오류와 잘못을 공식적으로 인정함으로써 유대인과 기독교인의 관계를 재정립하는데 결정적인 역할을 하고 조금이나마 해결될 실마리를 제공했다. 그러나 이것이 우리들의 고정관념 속에 박혀 있는 ‘예수를 배반한 유대인’이라는 관념을 어느 정도까지 바꿔놓고 있는지는 의문이다. 서구 문명의 토대를 이루는 기독교를 있게 했던 민족이 그 종교로 인해 인류역사상 가장 핍박 받는 민족이 되었다는 것은 정말 아이러니가 아닐 수 없다. 본고에서는 러시아에서 유대인이란 무엇인가? 반유대주의가 일어나게 된 원인은 무엇인가를 초기역사에서부터 혁명기 전후에 이르기까지 고찰하고 있다.

This paper reinterprets the characteristics of the Korean Modernization by reviewing the relations between form and modernity. It has a cultural perspective which means that the figures of the traditional culture have changed or disappeared, but the meanings inside them have been internalized in the heart and continue to have an effect on the thinking and behavior. This is called the “cultural continuity”. So the meanings of the “Gukgi”(Self-Control) and the “Ingangwangae”(Human Relation) in the Confucian “Yea”(Proprieties) and their effects on the process of the Korean modernization are analyzed in this paper,and three ironies of the Korean modernization are found from this analysis. First, the Confucian Yea which has been considered as a obstacle for the modernization has acted as a steppingstone for that. Second, The Confucian Yea which has been criticized for the formalism has contributed to deal with the problems of the formalism from Western modernization. Third, the problems of the formalism are the modern problems in the West, whereas in Korea they are the traditional.

D. H. Lawrence thinks over the question of modernity on the horizon of the history of civilization in Women in Love. The main point of this question is how a creative power has been exhausted in the anti-life flow of capitalism and what effects this destructive result has on human relationship and labor. Lawrence’s thinking reveals that the theme of ‘sex’ and ‘work’ is inseparably related with the creation of a new civilization. This paper aims to show that the achievement of Birkin-Ursula relationship takes the same trajectory as the process of overcoming maladies of modernity and that the failure of Birkin-Gerald relationship reflects Lawrence’s bleak outlook of western civilization. Brikin and Ursula become estranged each other owing to disagreement presumably traced back to the sexual difference and at this critical moment, their encounters with other people have great effects on the advancement of their relationship. To recognize the radical difference between their lover and other persons is essential in discovering ‘otherness’ of beings. Thus, their sexual relationship constitutes a mysterious experience amounting to the state where their world becomes deeper inward, keeping open outward. Of course, it is uncertain what relationship this “new One” will create with “some few other people”. Such people are difficult to find at least in this novel itself. Gudren and Loerke’s world is surrounded with ‘will to conquest’ and ‘frivolity’. The fact that Gerald with more sincerity meets his death reveals the possibility and limitation of his friendship with Birkin. That’s why Birkin’s search for a new civilization should include the breakaway from the old world and the heuristic recognition of beings hidden in the underside of western civilization.

Die Dada-Produkte kreieren sich aus skandalösen Vorstellungen von der(literarischen) Kunst, vor allem mit ihrem propagierten Unsinn zu einem signifikanten Bestandteil der Kunst. Der ambivalente Ausdruck „Unsinn“ muss nicht buchstäblich als „unsinnig“ aufgefasst werden. Für Dada-Kunstauffassung gibt es zwei Grundannahmen: Entweder soll Kunst nur anhand des bloß Dargebotenen begriffen werden, unabhängig von allen Begleitumständen, oder, ganz im Gegenteil, Kunst könne nur aus den jeweiligen kontextuellen Gegebenheiten heraus verstanden werden, deren kognitives Potential sie dann wäre. Bei Dada-Produkten wird deutlich, dass sie außerhalb ihrer textuell, bildlich oder aktionistisch dargestellten kognitiven Faktoren Bezug nehmen. Unter Bezugnahme auf die Autorität des Dadaismus gerät diese Gestaltung zum Ausbruchsversuch aus herrschenden Denk- und Rezeptionsmustern. So ist der Dada-Unsinns auch als eine Überwindung konventioneller Normierungen zu verstehen, die einen festen Bestandteil jeder Exemplifikation bildet. Ziel in der vorliegenden Arbeit soll der Versuch sein, den abweichenden Sprachgebrauch der Dadaisten zu erläutern und als einen Kunstfaktor hinsichtlich seiner dargebotenen Metapher und ihrer ironischen Züge zu legitimieren.

The purpose of this study is to analyze the confucian esthetic idea of filial piet through the understanding of filial piet consciousness of confucianism indicated in 『Doctrine of the Mean』 as the basis of human esthetics. It can be said that the esthetics is to understand and explain scholarly world of rational philosophy emotionally. Therefore, the role and mission of the esthetics is to lead the human for prosperous and beautiful life for a living. For the human emotion, a virtue from the impersonation and realization as the humanity or human appeal displayed by the pure practical desire of human of ‘Myeolinyokjoncheolli-the destroy of human selfish and the respect of heavenly reason’ is becoming a beautiful gesture. When the human pure feeling inherited from heaven is displaying from the consciousness to the behavior through becoming esthetic sense by ethical practice desire, it can be said as human esthetics. The filial piet consciousness indicated in 『Doctrine of the Mean』 is just the basis of this human esthetics. Eventually, the filial piet consciousness indicated in 『Doctrine of the Mean』is the well-balanced practice of Doctrine of the Mean based on humanity and the completion of human esthetic filial piet. This can be said esthetic ideal of filial piet consciousness of confucian esthetics.