청년들이 살아갈 사회와 대학의 공공성

최인숙 동국대학교 동서사상연구소 2016 철학·사상·문화 Vol.0 No.21

Comparing the present age with the past one, the future of the youth appears to be very uncertain; and the forthcoming society will have, and should have, quite a different social structure than the present one has. The features that have sustained our society in the last decades are characterized as the modern and the industrial communities; but the society in which we currently reside is no longer considered to be modern or industrial. We are not sure what form of society will be primary in the future. What matters is that the mission that pins down the uncertainty of the future cannot be, and should not be, given to those people who have already some ready-made hegemony in the present community. They cannot design an ideal society in the future because they are bound to their own way of thinking. In this regard the future society should be created to live a life in which all the people are, on the basis of the same equal rights, able to maintain human dignity. And that society should be founded on the principle of ‘publicity’. So here we reflect on the nature of publicity as clearly as possible, and attempt to see what it is like to be a society based upon such publicity. The publicity at issue can be most perspicuously identified by way of considering the character of a university society. Meanwhile, Kant, exploring in his writings the relationship between the university and the society to which it belongs, already argues that the university has to defeat the old structure of vested powers and should be operated in light of publicity and justness. He emphasizes that in order for the university to be managed in that way, the philosophy faculty has to play its own roles and fulfill its duties. Kant acknowledges that philosophy is the fundamentally important discipline not only playing the peculiar role in the university but also warranting the genuine development of society wherein the university exists. I take the aforementioned ideas of Kant to be pivotal in laying out ‘society for the youth and the publicity of a university’ because Kant’s view about the relationship between the university and the society can be, as a seminal argumentation concerning the issue, seriously adopted, especially in viewing the character of the society that we idealize. 지난 수십 년 간에 비해 볼 때 청년들의 미래가 매우 불확실해 보이며, 앞으로의 사회는 지난 수십 년과는 현격히 다른 사회 구조일 수밖에 없고 또 다른 구조여야 한다. 지난 수십 년간 우리사회를 지탱해온 사회의 성격은 근대사회, 산업사회로 규정할 수 있는데, 오늘날 우리가 살고 있는 사회는 이미 근대사회, 산업사회의 틀을 벗어나 있다. 하지만 앞으로 어떤 사회 형태가 주도적일지에 대해서는 불확실하다. 그런데 이러한 불확실함을 밝히는 일을 더 이상 기성사회에서 주도적 세력을 담당하고 있는 이들에게만 맡길 수도 없고, 또 그래서도 안 된다. 왜냐하면 그들이 현재 갖고 있는 생각에 근거해서 미래의 바람직한 사회를 설계할 수 없기 때문이다. 앞으로의 사회는 모든 사람들이 동등한 권리의 바탕 위에서 인간의 품격을 유지할 수 있는 삶을 살 수 있도록 설계되어야 하며, 이러한 사회는 ‘공공성’의 원칙에 중심을 두고 형성되어야 한다. ‘공공성’의 성격에 대해 명확히 성찰하고, ‘공공성’에 바탕을 둔 사회는 어떠한 사회인지에 대해 천착해보고자 한다. 그리고 그러한 ‘공공성’은 대학사회의 성격을 통해 가장 명료하게 검토할 수 있다. 그런데 칸트는 이미 자신의 글을 통해 대학과 그 대학이 속하는 사회의 관계를 검토하면서, 대학 또한 현재의 기득권적 세력의 구도를 타파하고, 공공성, 정당성 등의 의미를 중심에 두고 운영되어야 함을 논하고 있다. 그리고 대학이 이러한 의미에 따라 운영될 수 있기 위해서는 철학부가 그 소임을 제대로 해야 함을 역설하고 있다. 칸트는 철학을 단지 대학 안에서의 역할에서만이 아니라, 나아가 대학이 귀속하는 사회의 참다운 발전을 담보하는 역할에서도 근본적으로 중요한 분야로 인정하고 있다. 그런데 칸트가 논한 대학과 사회의 관계를, 현재 우리가 나아갈 사회의 성격을 전망하는 데에도 여전히 중요한 근본적 논의로 받아들일 수 있기 때문에, 논자는 “청년들이 살아갈 사회와 대학의 공공성”에서 칸트의 논의를 매우 중요한 논거로 사용한다.

연구논문 : 대동(大同)과 소강(小康), 이상과 현실의 이중주

김기주 ( Kee Joo Kim ) 충남대학교 유학연구소 2010 儒學硏究 Vol.21 No.-

이상사회를 제시하고 있는 다른 논의와는 달리, 『예기』 「예운」편은 추구해야 할 이상사회를 ``소강``과 ``대동``이라는 두 가지 형태, 즉 이중적으로 제시하고 있다는 측면에서 상당히 특별하다. 그렇다면 다른 이상사회론과 구별되는 「예운」편의 이러한 이중성은 도대체 왜 생겨난 것이고, 그것이 가진 의미는 무엇인가? 그리고 이상사회를 대동과 소강이라는 두 가지 형태로 제시하고 있는 「예운」편의 이상사회는 도대체 어떤 모습인가? 이러한 물음에 대해 이 논문에서는 세 가지 측면, 곧 『예기』나 「예운」편의 저술 혹은 편집배경, 「예운」편의 논의 구조, 대동과 소강의 내용적 특징으로 구분하여 살펴봄으로써, 최종적으로 왜 「예운」편에서는 최선과 차선의 세계를 대동과 소강이라는 이중적인 형태로 제시하고 있는지, 그리고 그것이 각기 지향한 이상사회는 어떤 모습인지를 확인하고 있다. 이러한 과정을 통하여 「예운」편의 이중적 구도가 갖는 기본적인 의미는 이상이란 결코 그것 자체만으로 실현되지 않는다는 점에 있음을 강조하는 것으로 이해할 수 있다. 즉 현실과 뒤섞여 하나가 된 이상은 현실을 현실답게 하고, 이상과 뒤섞여 하나가 된 현실은 이상을 이상답게 한다는 것이 「예운」편의 정신이다. 소강은 이상과 현실이 만나는 긴장의 장이며, 이상과 현실이 조화롭게 들려주는 이중주이다. 이러한 의미에서 현실과 이상(대동)이 만나는 것은 소강을 통해서다. 소강은 이상(대동)과 현실을 이어주는 매개이다. 현실은 소강을 통해서 이상(대동)에 접근하여 그것을 최대한 실현하려 하고, 이상(대동)은 소강을 통해 자신을 구체적이면서 제한적으로 드러내게 된다. Unlike other kinds of discussion dealing with Utopia, the section of 「Liyun」 in 『Liji』 is extraordinary in that it suggests Utopia in a dual way with two kinds of worlds, ``United Society`` and ``XiaoKang Society``. Then, how was such duality of 「Liyun」 differentiated from other Utopian theories created, and what is the meaning of it? Moreover, how does the Utopia look like, which is suggested in 「Liyun」 with two kinds of worlds, United Society and XiaoKang Society? Regarding these questions, this article has researched separately into three parts: the background of writing or editing 『Liji』 and the section of 「Liyun」, the structure of discussion in 「Liyun」, and the content features of ``United Society`` and ``XiaoKang Society``. And lastly, this study has investigated why the section of 「Liyun」 suggests the best and the second best worlds dually with the kinds of ``United Society`` and ``XiaoKang Society`` and how the Utopia pursued by 「Liyun」 looks like. Through this, it can be understood that the basic meaning of the dual structure of 「Liyun」, in fact, emphasizes a point that the ideal can never be realized by itself. In other words, the spirit of 「Liyun」 is that the ideal mingled and unified with the real makes the true reality and the real mixed and unified with the ideal makes the true ideality. XiaoKang Society is a tense field where the ideal and the real encounter and is the duet harmoniously played by ideality and reality. In this sense, the real and the ideal, United Society, get to meet through XiaoKang Society. XiaoKang Society is a medium connecting the ideal, United Society, with the real. Reality approaches to ideality, United Society, through XiaoKang Society and makes it come true in reality while the ideal, United Society, exposes itself limitedly as well as concretely through XiaoKang Society.

시민사회의 특성과 시민성 교육의 방향

허수미 한국사회교과교육학회 2010 사회과교육연구 Vol.17 No.4

Although the interest in civil society is increasing, the discussion about civil society reflecting the nature of contemporary civil society and the unique characteristics of Korean civil society is scarce. Also, intensive debate concerning the direction of citizenship education needed for the members of civil society is not enough, either. In Social Studies textbook, there aren? enough considerations for the alternative options to overcome the problems of Korean civil society. The civil society becomes the key dynamics for the development of democracy through citizen's voluntary participation. The civil society, however, is made up of various groups of people seeking their own profit freely, it creates lots of negative conflicts, too. Therefore we need the citizenship education that enables us to overcome duplicity of civil society. Korean civil society's problem should be solved through the civil education, too. To solve these problems, this thesis suggests the direction of civil education as the following. First, we must cultivate the citizenship participating actively in ?ublic sphere?to overcome modern civil society's duplicity. This supports that the active, independent citizens have an interest in community's problem and they practice discussion, deliberation, and participation. Second, we must extend the concept of labor to the universal social rights by reinforcing the social civil right and extend the concept of democracy from political sphere to socioeconomical sphere. Social civil right education is not only helpful for solving the problems of contemporary civil society and Korean civil society but also it makes an opportunity for practicing procedural democracy. 시민사회에 관한 관심에 비해 현대 시민사회의 성격과 한국 시민사회의 특수성을 반영한 시민사회에 대한 논의는 충분히 이루어지지 못하고 있다. 시민성 교육의 방향에 대한 구체적 논의도 부족하며 시민사회의 문제점을 극복할 수 있는 대안이 교육내용에 충분히 반영되지 못하고 있다. 시민사회는 시민들의 자발적인 참여를 통해 민주주의를 발전시키는 원동력이 되는 동시에 자유롭게 자신의 이익을 추구하는 다양한 사람들의 집합체로 구성되기 때문에 많은 갈등을 만들어낸다는 부정적인 특성을 함께 가지고 있다. 따라서 우리는 시민사회가 가지고 있는 이중성을 극복할 수 있는 시민성 교육을 필요로 하게 된다. 또한 한국 시민사회가 갖고 있는 비합리성, 이데올로기에 대한 과민성, 경제논리에 의한 왜곡 가능성 등의 문제는 시민성 교육을 통해 극복되어야 할 과제이다. 이 과제를 해결하기 위해 본 연구에서 제안한 시민성 교육의 방향은 다음과 같다. 첫째, 현대 시민사회의 이중성을 극복하기 위해서 ‘공공영역’에 적극적으로 참여하는 시민성을 길러내야 한다. 이는 사적인 영역에서 적극적이고 주체적인 시민들이 공동체 문제에 관심을 가지면서 형성한 공적인 영역에서 심사숙고된 토의와 참여를 이루어나가는 것을 지향한다. 둘째, 노동의 개념을 보편화된 사회권으로 발전시키고 민주주의의 개념을 정치적 영역에서 사회·경제적인 영역에까지 확대시켜줄 수 있는 사회적 시민권 교육을 강화해야 한다. 이는 시장의 논리에 의해 시민사회의 특성이 왜곡되는 문제, 한국 시민사회가 갖고 있는 반국가적·반정치적 성향, 이데올로기의 문제 등을 해결하는 데 도움이 될 것이며 절차적 민주주의의 실천 기회를 확대시켜 줄 것이다.

근대 일본과 중국의 `society` 번역 ― 전통적 개념 속에서의 `사회적인 것`의 상상 ―

김태진 ( Taejin Kim ) 한림과학원 2017 개념과 소통 Vol.0 No.19

기존의 `사회`(社會)라는 번역어에 관한 연구들은 society의 번역어로 사회라는 말이 언제 나타나는가, 그리고 이는 전통적으로 쓰여 온 사회용법과 어떻게 다른가에 주목해 왔다. 물론 이러한 개념사적 연구가 중요하지만 이러한 단어적 접근말고, 무엇을 사회적이라고 상상·이미지화하는가가 중요할지 모른다. 그런 점에서 본 논문은 근대 동아시아 지식인이 society를 번역하면서 무엇을 `사회적인 것`으로 파악하고, 묘사하고 있는지 살펴보고자 한다. 사회라는 말이 번역어로 정착되기 전까지 전통적인 용어들 중에서 `인`, `상생양`, `군`과 같은 용어들이 society를 번역하는 과정에서 활용되었다. 이 속에서 무리를 이루어 서로 돕는 공동체적 관계가 재현된다. 하지만 이러한 개념들을 가지고 온 것이 전통적인 용법을 그대로 가지고 온 것은 아니었다. society라는 새로운 개념의 번역은 전통적 용법들을 의미변환 내지 추가하는 방식 속에서 이루어졌다. 이는 전통적 개념어들이 갖고 있던 용법을 변화시키고, 의미를 전환시켜 버림으로써 기존의 개념들을 탈맥락화해 새로운 용법으로 사용한 것이었다. 기존의 개념들을 다른 개념들과 이어 붙여 새로운 의미를 만들어 낸다거나, 군주의 덕성에 한정되던 것을 인민 모두의 덕성으로 확대한다. 이는 society라는 가상의 공간을 만들어 내기 위한 과정에서 나타나는 `언어적 전회`의 순간이기도 했다. 물론 그것은 전통적인 공동체적 관계나 국가라는 개념틀과 혼동되기도 했지만, 사회적인 것이란 무엇인가를 상상·재현하면서 등장하는 새로운 장을 구축하는 것이기도 했다. Previous studies on the translation of the term `society` in modern East Asia have focused on when the word `shakai / shehui` appears as a translation for `society` and on how this usage differs from the traditional ones. This concept-historical approach is useful, but it may be more important to comprehend how `the social` was imagined and imaged. This paper therefore examines how modern-day intellectuals in Japan and China understand and describe phenomena as `social,` especially with the traditional lexicon. Until the translation `shakai / shehui` was generally established, terms such as `jin` (仁), `aiseiyo no michi ` (相生養), and `qun` (群) were also used to translate the concept of `society`. Such translations are understood by modern-day intellectuals as representing society as a relationship for mutual benefit. The introduction of these concepts to translate `society` was a departure from their traditional usage, but the process took place by changing or adding new meanings to the traditional concepts. In other words, it changed the traditional concepts by de-contextualizing the existing usages. Existing concepts were attached to other concepts to create new meanings, or their limitations were extended by, for example, broadening the virtue of the monarchy to the virtue of all people. This was also a moment of `linguistic turn` whereby this process created a `field` known as society. The new concept was, of course, confused with the traditional concept of community or the state, but this effort to translate `society` using the traditional lexicon also constructed a new field by imagining and representing `the social.`

다문화 사회에서의 초등체육교육의 방향 및 과제

권민혁 한국초등체육학회 2009 한국초등체육학회지 Vol.14 No.3

This study aims at providing the derections and tasks of elementary physical education in a multicultural society. Our society has been transferring into multicultural society rapidly. The students of multicultural families are suffering at low learning performance and poor peer relation by language problem. The alienation of them can cause diverse problem. So education ministry are interested in the solution of inequality of them. Physical education take a role as a tool of integration of them and general student. Because physical activity are effective in solution of people's conflict. The derections of elementary physical education in a multicultural society as follow. First, elementary physical education in a multicultural society have to focus at the integration of students of multicultural families and general students. Second. elementary physical education in a multicultural society have to focus at prevention or solution of conflicts of multicultural families and general students. Third, elementary physical education in a multicultural society have to focus at prevention of discrimination and prejudice about students of multicultural families. Forth. elementary physical education in a multicultural society have to focus at understanding and respect of cultural diversity. The tasks of elementary physical education in a multicultural society as follow. First, the research on the actual condition of the students of multicultural families have to be carried. Second, the curriculum of elementary physical education must be reorganized. Third, multicultural education programs must be developed. Concretely, the prevention program of a victim of bullying and soluton program of conflict amon peers. Lastly, after-school activities including physical activity program have to be provided. This study aims at providing the derections and tasks of elementary physical education in a multicultural society. Our society has been transferring into multicultural society rapidly. The students of multicultural families are suffering at low learning performance and poor peer relation by language problem. The alienation of them can cause diverse problem. So education ministry are interested in the solution of inequality of them. Physical education take a role as a tool of integration of them and general student. Because physical activity are effective in solution of people's conflict. The derections of elementary physical education in a multicultural society as follow. First, elementary physical education in a multicultural society have to focus at the integration of students of multicultural families and general students. Second. elementary physical education in a multicultural society have to focus at prevention or solution of conflicts of multicultural families and general students. Third, elementary physical education in a multicultural society have to focus at prevention of discrimination and prejudice about students of multicultural families. Forth. elementary physical education in a multicultural society have to focus at understanding and respect of cultural diversity. The tasks of elementary physical education in a multicultural society as follow. First, the research on the actual condition of the students of multicultural families have to be carried. Second, the curriculum of elementary physical education must be reorganized. Third, multicultural education programs must be developed. Concretely, the prevention program of a victim of bullying and soluton program of conflict amon peers. Lastly, after-school activities including physical activity program have to be provided.

동유럽 공산체제붕괴에 비추어 본 북한붕괴론: ‘시민사회’개념을 중심으로

박정원 한국정치외교사학회 2013 한국정치외교사논총 Vol.34 No.2

The purpose of this paper is to make a critical evaluation on the arguments of North Korea’s collapse in light of the collapse of East European communist system, with special reference to the concept of civil society. Communist regimes purport to eradicate civil society and atomize the whole society. Stalinism represented a specimen of such efforts. However,in Eastern Europe after the 1960s, Stalinism transformed into a ‘posttotalitarianism’and there was produced an atmosphere where rebirth or revitalization of civil society was made possible. Among East European countries, it was in Poland that revitalization of civil society was remarkable. Especially the birth of the free trade union of ‘Solidarity’ in 1980 was a real watershed in the history of the development of civil society in Eastern Europe. By the end of 1980s, ‘dwirfish civil society’ could be found in Hungary, Czechoslovakia, and East Germany, though falling short of the Polish standard. Even in Balkan countries, including Romania, civil society was not eradicated and existed in moribund state. It has been widely argued in the literature on Eastern Europe that civil society played a key role in the overthrow of communist regimes in 1989. Compared to Eastern Europe, neither ‘dwirfish civil society’ nor ‘moribund civil society’ can be found in North Korea. There civil society is totally eradicated or rooted out. North Korea exactly corresponds to the Jacques Rupnik’s concept of the ‘totalitarian.’ With the Juche-ideology,restrictive mechanism, manipulation of ideas and information, and the watch system firmly operating in North Korea, the possibility of the rebirth of civil society is very limited. Therefore, it is difficult to expect a similar pattern of the collapse of the East European communist system in North Korea. The arguments of North Korea’s collapse need to be reconsidered. In order to bring about a genuine change in North Korea, it seems to be a better strategy to encourage the creation of the condition in which the rebirth of civil society can be made rather than to stick to the hope of North Korea’s collapse based on wishful thinking. 이 연구의 목적은 북한붕괴론을 비판적으로 고찰하는 것이며, 특히 시민사회 개념에 초점을 맞추어 동유럽 공산체제붕괴와의 비교관점에서 살펴본다. 공산주의체제는 시민사회의 근절과 원자화를 도모한다. 스탈린주의는그 전형을 보여주었다. 그러나 1960년대 이후 동유럽은 스탈린주의가‘후기전체주의’로 변모하였고, 시민사회의 재생이나 활성화가 가능한 분위기가 만들어졌다. 동유럽에서 시민사회의 활성화와 성장이 두드러진 곳은 폴란드였다. 특히 1980년 자유노조‘연대’의 출범은 동유럽 시민사회 발전에서 분수령이었다. 폴란드 수준은 아니지만 헝가리, 체코슬로바키아, 동독등에서도 1980년대에 이르면‘왜소한 시민사회’가 존재하고 작동하였다. 루마니아를 포함한 다른 곳에서도 비록‘빈사의 상태’였지만 시민사회가근절되지는 않았다. 동유럽에서 재생이나 재활성화된 시민사회가 1989년공산정권들을 타도하였다는 것이 널리 받아들여지는 해석이다. 동유럽에 비해 북한에서는 왜소하거나 빈사의 시민사회도 발견하기 어렵다. 북한에서는 시민사회가 근절되거나 뿌리뽑힌 것이다. 자크 루프닉이말하는‘전체주의적’사회에 가장 부합되는 사회가 북한이다. 주체사상, 억압기제, 사상과 정보통제, 주민감시와 동원체제 등으로 인해 북한에서는동유럽에 비해 시민사회 활성화나 재생 가능성이 크지 않다. 따라서 북한에서 동유럽과 유사한 형태의 공산체제 붕괴를 예상하는 것은 어려운 일이며, 그동안 간헐적으로 제기되어온 북한붕괴론은 재검토가 필요하다. 북한의 변화를 기대한다면 북한붕괴론에 집착하기보다 북한에서 시민사회가 재생되고 활성화될 수 있는 조건을 장려하고 고무하는 것이 보다 나은 전략으로 보인다.

다문화사회와 다문화가정에서의 종교적 갈등

박승길 사단법인 한국민족연구원 2010 민족연구 Vol.0 No.42

This study aims at reconsidering the significance of Korean's multicultural society declared by late president No Moohyun since 2006 and the anticipating religious conflicts in multicultural families in our society. A multicultural society means a society getting ready to receive the multiculturalism as the realities of our main culture. The Multiculturalism originated in the policy adopted for the management of cultural diversities in the multiethnic and multiracial society. And also multiculturalism, contrasting the policy of cultural assimilation between immigrants and large majorities, is the acceptance or promotion of multiple ethnic cultures, applied to the demographic make-up of a specific place, usually at the organizational level, e.g. schools, businesses, neighborhoods, cities or nations. But these programs have caused disagreement both within immigrant communities and in the wider public. As ever public opinion in the advanced multicultural society seems divided on the issue of multiculturalism. Our country has 854,007 registered foreigners residing here for more than 90 days, or 17.2 per 1,000 people. In 1998, only 147,914 foreigners were registered as residents, or 3.1 per 1,000 people. Since the change has been rapid, our society urgently needs social preparation to ensure harmony and co-existence with foreigners. The country, however, lacks preparation in this regard. Deep-rooted beliefs in blood ties and nationalism of a homogeneous nation often result in prejudice and discrimination against foreigners Fortunately our society also began to receive the multiculturalism and government ready to set up diverse drafts to cope with the prevailing state of multicultural society. Above all progressive NGOs in our country have given their support to the government's multicutural policies. But as exposed in the conservative NGOs' counter movement to the introdused bill, °ПMulticulturallntegrated primary legislation°п, public opinion seems divided on the issue of multiculturalism. Actually different experiences lead to different interpretations and attitudes of multiculturalism. In spite of all, government must take preventive measures against anticipatable social conflicts in the multicutural society, especially religious conflicts in multicultural families. Religious belief and practice is the most firmly rooted in one's everyday life style and also conservative in his or her social action. And we can easily presuppose the religious conflicts among multicultural families. But our society deliberately assume an indifferent attitude to the religions of immigrant's. We have to fear that if our society fails to brace for multiracial families' diverse religious practices, it will suffer a huge social cost in the future. This study aims at reconsidering the significance of Korean's multicultural society declared by late president No Moohyun since 2006 and the anticipating religious conflicts in multicultural families in our society. A multicultural society means a society getting ready to receive the multiculturalism as the realities of our main culture. The Multiculturalism originated in the policy adopted for the management of cultural diversities in the multiethnic and multiracial society. And also multiculturalism, contrasting the policy of cultural assimilation between immigrants and large majorities, is the acceptance or promotion of multiple ethnic cultures, applied to the demographic make-up of a specific place, usually at the organizational level, e.g. schools, businesses, neighborhoods, cities or nations. But these programs have caused disagreement both within immigrant communities and in the wider public. As ever public opinion in the advanced multicultural society seems divided on the issue of multiculturalism. Our country has 854,007 registered foreigners residing here for more than 90 days, or 17.2 per 1,000 people. In 1998, only 147,914 foreigners were registered as residents, or 3.1 per 1,000 people. Since the change has been rapid, our society urgently needs social preparation to ensure harmony and co-existence with foreigners. The country, however, lacks preparation in this regard. Deep-rooted beliefs in blood ties and nationalism of a homogeneous nation often result in prejudice and discrimination against foreigners Fortunately our society also began to receive the multiculturalism and government ready to set up diverse drafts to cope with the prevailing state of multicultural society. Above all progressive NGOs in our country have given their support to the government's multicutural policies. But as exposed in the conservative NGOs' counter movement to the introdused bill, °ПMulticulturallntegrated primary legislation°п, public opinion seems divided on the issue of multiculturalism. Actually different experiences lead to different interpretations and attitudes of multiculturalism. In spite of all, government must take preventive measures against anticipatable social conflicts in the multicutural society, especially religious conflicts in multicultural families. Religious belief and practice is the most firmly rooted in one's everyday life style and also conservative in his or her social action. And we can easily presuppose the religious conflicts among multicultural families. But our society deliberately assume an indifferent attitude to the religions of immigrant's. We have to fear that if our society fails to brace for multiracial families' diverse religious practices, it will suffer a huge social cost in the future.

한국 학력·학벌기반 연줄사회의 실재성과 그 이데올로기적 성격

손종현(Son Jonghyun),김부태(Kim Bootae) 한국열린교육학회 2016 열린교육연구 Vol.24 No.2

이 연구는 ‘○피아’ 현상을 단서로 하여 학력•학벌사회를 개념화하고, 한국 학력•학벌기반 연줄사회의 문화적 특성과 그 이데올로기적 성격을 논의함으로써, 한국 학력•학벌사회의 보수성을 규명하고자 하였다. 연구방법론상으로 ‘○피아’ 현상을 구조적으로 존재하는 문화적 패턴의 신드롬으로 발현되는 것 이라 해석한다. 주요 연구 결과는 다음과 같다. ① 학력•학벌사회는 학력•학벌이 능력 및 인격과 동일시 되는 사회이며, 학력•학벌에 의해 구획화된 사회이고, 학력•학벌의 추구에 의해 사회문화적가치가 파손 되는 사회로 개념화하였다. ② 한국 학력•학벌기반 연줄사회는 학력•학벌이 이익집단의 네트워크로 존재 하고, 힘의 논리가 지배적으로 작용하며, 폐쇄적인 경로를 통해 유지되는 특성을 지니고 있다. 이것은 우리의 시민사회적 성장과 발달의 지체를 야기하는 중요한 사회적 원인이다. ③ 학력•학벌기반 연줄사회는 일 반 대중들을 탈정치화하고, 중산층을 탈사회화하며, 엘리트를 탈역사화함으로써, 사회적 전망이 사사화되고 사회 진보의 동력이 결핍된 보수적인 사회이다. 이는 학력•학벌사회로 인한 우리의 ‘정신적 지체’가 사회의 정체로 귀결된 것이다. ④ 정신적 지체의 문제에 대응하기 위하여, ‘○피아’ 현상에서 드러난 무 규범적 관료주의 문화를 차단하고, 공정성을 실현할 수 있는 정책과 시스템을 마련해야 할 것이다. This study is to investigate the conservatism of Korean hakryuk•hakbul society by discussing its cultural characteristics and ideological aspects. Methodology of this study is to reveal the conservatism of society with ‘○fia' phenomenon as a clue by examining real characteristics of hakryuk•hakbul society, and discussing cultural aspects of the social system and the ideological circumstances by class. Newspaper articles on '○fia' phenomena were used as proofs. The perspective of this study is a critical one viewing Korean hakryuk•hakbul society as a problematic situation, and regards '○fia' phenomena as syndromes of cultural pattern derived from the social structure. ① We conceptualized a hakryuk•hakbul society as a society that regards hakryuk•hakbul as an equal to ability and personality, a divided society, and a society where sociocultural•educational values are destroyed. ② The characteristics of Korean hakryuk•hakbul society which was constructed by networks of interest groups, logic of power, and closeness of social processes are the principal cause of delayed growth and development of civil society. ③ Hakryuk•hakbul society depoliticizes the general public, desocializes middle class, and makes elites dehistorical beings to form a conservative society. ④ we need to eliminate anormative bureaucratism and implement systems that can bring fairness. Raise awareness on the seriousness of the problematic sociocultural basis of Korean hakryuk•hakbul society, and provide educational•social policy implications.

국제사회이론 관점에서 본 한국의 국제사회 참여 과정: 강제와 개혁, 저항의 혼재

안문석 한국동북아학회 2014 한국동북아논총 Vol.19 No.3

International society refers to a society in which states share values, interests and institutions. European international society has expanded its range as European imperialist states have expanded their territories. Korea started to enter international society in the 19th century. The entrance came true with the Japanese coercion. Korea, however, began to reform economic and political system after the coercive entrance and sometimes showed revolts to European international society. This is the main characteristic of Korean entrance into international society. Korea tried to reform social system with the name of Kwangmu Reform and recover its sovereignty by claiming it at the International Peace Conference in 1907. Korea also made efforts to keep high tariffs in spite of the great powers’ pressure and criticized international law as an instrument of fist law. However, the reform and revolt were not sufficient. After liberation in 1945 Korea entered international society in earnest. But the North-South division caused a dispute on Korea’s full membership of international society. One of the elements for the full membership of international society is the entire control of territory. Korea has yet to secure its entire control of its own territory because of the North-South division. In short, Korea started to enter international society with the Japanese coercion, underwent insufficient reform and revolt, and encountered a dispute on its full membership of international society owing to the North-South division. 국제사회이론에서 말하는 국제사회는 국가들이 가치와 이익, 제도를 공유하는 사회를 말한다. 서구의 국제사회는 서구의 제국주의적 확장과 함께 비유럽국가로 그 영역을 확대해 왔다. 비유럽국가들은 그 과정에서 유럽식 국제사회에 참여하게 된다. 한국도 19세기에 이러한 과정을 겪었다. 그 속에서 나타난 특징은 강제에 의해 국제사회에 편입되기 시작했지만, 이후 자율적인 개혁과 저항의 모습도 보였다는 것이다. 이는 저항적 태도를 특징으로 하는 중국, 제국주의의 학습과 실행을 특징으로 하는 일본과 구분되는 한국의 국제사회 참여 과정의 고유한 특징이라고 할 수 있다. 국제법과 유럽식 외교제도를 받아들였지만 타율뿐만 아니라 자율적 개혁도 국제사회 참여과정에서 중요한 역할을 했다. 만국평화회의에 참석해 스스로의 주권을 주장했고, 광무개혁으로 내부적 제도개혁에 나서기도 했다. 서구열강의 압력에 맞서 높은 관세를 유지하려는 모습도 보이고, 국제사회의 주요 제도인 국제법을 두고 약육강식의 도구라고 비판하기도 했다. 하지만 개혁은 철저히 실행되지 못했고, 저항의 강도도 강하지 못했다. 해방 이후 대한민국정부가 수립되면서 국제사회에 본격적으로 참여했지만, 남북한의 분단상황은 한국의 완전한 국제사회 성원으로서의 자격에 여전히 논란을 일으키고 있다. 국제사회 완전한 성원의 요소 가운데 하나가 영토에 대한 완전한 통치 확보인데, 한국은 헌법규정과는 달리 한반도 전체에 대한 완전한 통치를 확보하지 못하고 있기 때문이다. 결국 한국의 국제사회 참여 과정은 강제로 시작해서 불충분한 개혁과 저항의 단계를 거쳐 분단으로 인한 논란의 단계에 머물러 있는 것이다.

농경(農耕) 관련 한자(漢字)에 반영된 고대중국(古代中國)의 농경문화(農耕文化)

이인경 ( Lee Inkyung ) 고려대학교 중국학연구소 2018 中國學論叢 Vol.0 No.61

This study briefly looked at the origin and developing process of China’s agriculture in the first place to understand the circumstances of the primitive agriculture. Then, categorizing them into farming methods, farming tools, crops, the study interpreted the related Chinese characters ‘采’, ‘焚’, ‘力’, ‘耒, 耜’, ‘禾’, 粟’, ‘稻’ in linkage with the developing process of agricultural society and sought to look into the agricultural society then using shapes of ancient letters, archeological specimens and literature records. In an attempt to understand agricultural society during the period when primitive society had developed through ancient times, the study also examined ‘農’ ‘男’ ‘稷’ - Chinese characters reflecting the societal circumstances then - using the same materials. ‘采’ reflected the perception of the people then related with picking and collecting, the base of primitive agriculture, while ‘焚’ meaning ‘burn’ might have reflected agricultural primitive society related with cultivation of burned farmland. Shape of ancient letter ‘力’ originally meaning a primitive farming tool 耒 might have reflected the agriculture in the primitive society. 耒 in the shape of the end standing out to the front developed to 耒 in the shape of the end split into both sides in connection with the efficiency of ploughing, making the typical shape of 耒. This tells us that the perception of the people then was reflected on ‘耒’ in the shape of an end-split forked ploughshare. ‘禾’ and ‘粟’ might have reflected agricultural society of ancient China when people considered millet as the most important crop. ‘稻’ reflected perception of ancient Chinese who used the harvested rice as the major food resource as well as the agricultural society and so we can learn that rice was the typical crop along with millet from primitive society through ancient times. Meanwhile, ‘農’ reflected the transitional cultivation activity at the time when primitive agriculture such as 火田 (burned farmland) developed focused on farming tools and farmland cultivation as well as the related agricultural society. Patriarchal society developed based on agriculture. Men in ancient times were the main principals of production activity and so “people engaged in cultivation using farming tools at farmlands” turned to ‘男’ symbolically referring to men as revealed from the shape of old letters. Another name of ‘millet’ ‘稷’ was the typical crop representing northern China and could be called the ‘No 1 of five grains’ and thus its meaning was extended to the names of agricultural officials and god of crops. Earliest developed civilization in China was in the field of agriculture and ancient China was able to develop the country based thereon. For this reason, ‘社稷’ - a pronoun of the country or state - is considered to have reflected agricultural society in feudal ancient China.