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21th Century's Cultural Crisis and Christian Cultural Practice for the Weak

  • The Korean Journal of Chiristian Social Ethics
  • Abbr : 기사윤
  • 2010, (20), pp.191-221
  • Publisher : The Society Of Korean Christian Social Ethics
  • Research Area : Humanities > Christian Theology

Jongkyunn Park 1

1부산장신대학교

Accredited

ABSTRACT

The purpose of this study is to explore an alternative thought and ethic that could be able to liberate alienated weak persons in the crisis of 21th century’s culture, and to discuss the issues for which our churches have to be responsible. First of all, this researcher suggest that the idea of “the weak” connotes not only the people dominated, exploited as a mean and alienated under the political, economical and cultural surroundings by which the weak are confronted in the macro dimension, but the marginalized beings ousted from the gram-molecularly(molaire) oppressive center of the criterions and norms in the micro dimension. This study includes following themes. Firstly this researcher elucidates that the more rapidly the society of information is developing, the more strongly the structure of oppression can take root in the ground and the persons lying in the position of the weakness are not able to escape from the cultural poverty. Secondly I try to search for an alternative thought and ethic for the weak. Under the existing conditions even a new community in the era of information,cyber space community is bound up in the restraint and confinement of another structure, this researcher argues we can discover the alternative thought so as to overcome our present situation in the light of G. Deleuz and F. Gattari’s thought of rhizome and the theory of materialistic desire, and futhermore in order to conceptualize persuasively the transformative subject or the escape subject I intend to bring the difference of the weak and the strategy of “becoming”(devenir) into relief. And also through E. Levinas’ ethic for the Others, I appeal that differences make ethic possible and that it is absolutely necessary to account ethically for the differences because there are differences. Finally this researcher tries to find out alternatives for the weak to succeed in organizing their own culture and producing the liberating praxis for themselves. And I make an conclusion that I suggest some distinctive characters and practical tasks of christian culture briefly.

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