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.

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.`

지식사회 ‘현상’인가 ‘환상’인가?: 지식사회 담론의 이론적 쟁점과 전망

김종길(Kim, Jong-Kil) 동양사회사상학회 2018 사회사상과 문화 Vol.21 No.1

최근 지식의 중요성이 강조되고 지식의 생산·전파·공유 기술이 발달하 면서 현 시대에 내장된 지식사회 잠재력과 한계 및 그 미래 전망에 대한 논의도 활발해지고 있다. 1950년대 정보경제론, 1960년대 탈산업사회 론, 1980-90년대 정보사회론, 2000년대 지식사회론을 거치면서 확인된 정보 및 지식의 사회변동 잠재력은 오늘날 지식사회가 사회과학 담론의 핵심 아젠다 중 하나로 자리매김하는 데 일조했다. 본고는 지식사회 담론의 형성과 전개과정 및 쟁점들을 살펴보고 그것이 한국사회에 갖는 함의를 천착한다. 연구 결과에서 보듯 오늘의 사회에서는 광범위한 인구 집단이 지식 창출과 공유 및 확산에 참여하고 있고 개인생애의 전(全)주 기에 걸쳐 지식 습득의 중요성이 강조되고 있으며 지식이 주요 의사결 정과 행동의 타당성을 판별하는 준거가 된다는 점에서 지식사회로 볼수 있다. 하지만 우리가 마주하는 지식사회는 단순히 지식이 비약적으로 증가하고 확산된, 그래서 이에 대한 대중의 접근이 용이하게 된 사회가 아니다. 그것은 지식 증가에 비례해 무지, 불확실성, 위험, 공포도 증가 하는 역설적 사회이다. 인간이 삶의 질 향상을 목표로 과학기술 패러다 임을 밀어붙이면 붙일수록 인간의 삶을 위협하는 공포와 위험도 증가하는 패러독스, 그리고 과학지식 패러다임이 관철되면 될수록 인간의 인식 능력과 감각기관을 무력화하는 과학적 무지가 증가하는 패러독스는 우리가 몸담고 있는 현실 지식사회의 속절없는 자화상이다. Nowadays, as the importance of knowledge is emphasized and the technology for production, propagation, and sharing of knowledge has developed, discussions on the possibilities, limitations, and future prospects of the knowledge society are becoming more active as well.The potential of knowledge and information for social change, identified through discussions of the information economy of the 1950s, the post-industrial society of the 1960s, the information society of the 1980s and ’90s, and the knowledge society of the 2000s, has helped the knowledge society to become a key agenda of social science discourse. This article examines the formation and development of knowledge society dialogue, several related issues, and their implications for Korean society. As the research shows, today s society is a knowledge society in that, first, a broad range of people are involved in creating, sharing, and spreading knowledge; second, knowledge acquisition is an important part of everyone’s life cycle; and finally, knowledge becomes the basis for all decisions and actions. However, the knowledge society we face today is not simply one where accessibility is heightened by the increase and spread of knowledge. It is a paradoxical society in which fear, ignorance, risk, and uncertainty increase as knowledge increases. The reality of the knowledge society we face clearly portrays the paradox that human lives are more at risk as we push the frontiers of science and technology as well as the fact that ignorance increases as scientific paradigms spread throughout society.

지역사회와 선교

장훈태 한국복음주의선교신학회 2009 복음과 선교 Vol.11 No.-

The concern about the affairs of mission fields seems to be higher than usual because of the government's recent restraint policy on the mission in the Middle East Islamic area. When we see that each area was divided by religious trait, culture, politics, history and economy, the understanding of area studies and local mission development must be preceded. Local society means the society that people who live in a regional district pursue cooperatively the same goal and value of the society through the network and react reciprocally among various main groups on the education, public security, environment, transportation system and health, etc. The local society, which is spacial and psychological zone of a certain area and one part of total society sharing common experience and common life, forms common interest relationship, culture, norm, value through social reciprocality in local living space. The local society also contains residents size, identity, membership, culture. And the system and function of the local society is the connection network of the collective society of two and more persons. The mission of the local society originates from Abraham's 39 obedience on the command of God and departure from Chaldean Ur. And the principles of the development of the local society are concern of love, keeping the mind of God, mission and blueprint of missionary, and insight of the society. They are also formation of the good relationship with local people, utilization of materials and technology, local people-oriented task, and Spirit guidance. The trait of the mission of the local society is to spread the holistic mission strategy which combines service and evangelism, aimed at building up the holy city of God. For this, the mission of the local society needs effectiveness, legitimacy, democracy, equality, correspondence, environment, and cooperation. Methods for the mission of the local society are network for people participation, cell organization, spiritual new village movement, localization strategy, cooperative spirit promotion, people' felt needs recognition, and briefing seminar for local mission. The concern about the affairs of mission fields seems to be higher than usual because of the government's recent restraint policy on the mission in the Middle East Islamic area. When we see that each area was divided by religious trait, culture, politics, history and economy, the understanding of area studies and local mission development must be preceded. Local society means the society that people who live in a regional district pursue cooperatively the same goal and value of the society through the network and react reciprocally among various main groups on the education, public security, environment, transportation system and health, etc. The local society, which is spacial and psychological zone of a certain area and one part of total society sharing common experience and common life, forms common interest relationship, culture, norm, value through social reciprocality in local living space. The local society also contains residents size, identity, membership, culture. And the system and function of the local society is the connection network of the collective society of two and more persons. The mission of the local society originates from Abraham's 39 obedience on the command of God and departure from Chaldean Ur. And the principles of the development of the local society are concern of love, keeping the mind of God, mission and blueprint of missionary, and insight of the society. They are also formation of the good relationship with local people, utilization of materials and technology, local people-oriented task, and Spirit guidance. The trait of the mission of the local society is to spread the holistic mission strategy which combines service and evangelism, aimed at building up the holy city of God. For this, the mission of the local society needs effectiveness, legitimacy, democracy, equality, correspondence, environment, and cooperation. Methods for the mission of the local society are network for people participation, cell organization, spiritual new village movement, localization strategy, cooperative spirit promotion, people' felt needs recognition, and briefing seminar for local mission.

김애란 短篇小說 「침이 고인다」 硏究 -現代 資本社會의 주체와 敍事 構造를 중심으로-

홍단비 한국어문교육연구회 2014 어문연구(語文硏究) Vol.42 No.4

Modern society is constituted of humans' various desires and symptoms. Especially even more in the modern ‘capitalist' society which aim for indi- vidual's pursuit of profit under the ideology of freedom and equality. In this article, symptoms of subject and desire of modern capitalist society were considered mainly with Kim Aeran's major work 「Mouthwatering」. Recognizable from the title ‘Mouthwatering’, this story implies the desires of modern people and furthermore, the desires of modern capitalist society. Thus, this article was to grasp daily life, behavior patterns, and internal psychology of characters in the story that functions as components of modern capitalism and consider mechanism of modern capitalist society by analyzing symptoms and desires of modern society's capital consumption subjects. In capitalist society camouflaged as freedom, modern subjects are suf- fering from anxiety and compulsion and exploit oneself. Simultaneously, in this spectacular society empathizing appearance and consumption, the subjects experience isolation from others and oneself. Then finally, the subjects in fatigue society where exhausted and worn down physically and mentally, refuse communication with others and desire for loneliness. Despite the psychological pain, apart from questioning or denying the logics of the capital, the subjects in the modern society are living day by day in losing oneself and sinking in capitalism. Although the modern society is producing various desires and symptoms, the subjects totally eaten by capitalism ideology are functioning well day by day as the components of the capitalist society. Kim Aeran's 「Mouthwaterting」 implies figures of the modern subjects that are enjoying their symptoms and working hard in capitalism ideology not knowing the mechanism of the capital that's controlling the modern society and fundamental of capitalism ideology. 본고는 김애란의 단편소설 「침이 고인다」의 서사 구조를 분석함으로써 현대 자본사회의 메커니즘과 현대 사회의 주체에 대해 고찰하였다. 소설의 제목인 ‘침이 고인다’에서 알 수 있듯이 이 소설은 현대인의 욕망과 증상을, 나아가 현대 자본사회의 慾望을 함축하고 있다. 자유로 위장한 자본사회에서 불안과 강박에 시달리며 스스로를 착취하는 동시에 외양과 소비를 중시하는 스펙타클의 사회에서 주체들은 소외를 경험하며, 마침내 몸과 마음이 모두 마모된 피로사회에서 혼자만의 孤獨을 욕망하게 된다. 「침이 고인다」는 크게 이중의 서사로 구성되어 있다. 소설 속 주인공인 ‘그녀’의 하루 일과가 하나의 축을 형성하고 있고, 그 안에 후배와의 만남-동거-이별에 얽힌 3개월간의 이야기가 맞물린 循環의 구조(닫힌 구조)이다. 「침이 고인다」의 서사 구조는 자본주의의 이데올로기에서 벗어나지 못한 채, 그 속에서 끊임없이 욕망을 환유하며 살아가는 현대 주체의 모습을 효과적으로 드러낸다.

사회 없는 피로사회 한병철의 『피로사회』를 읽고 든 몇가지 생각

서동진 ( Dong Jin Seo ) 영미문학연구회 2012 안과 밖 Vol.0 No.33

This article tries to articulate the contour of the social since declining of the Society as the historic specific arrangement of the social, reviewing the critically-acclaimed book Fatigue Society written by HAN Byung-Chul, who has lived and taught in Germany and published major philosophical works to explore the scape of contemporary political and cultural constellations. Tackling with his main remark that the previous period directed by the immunological imaginary which identified the enemy as the other, I argue it needs to go beyond the naivety to employ some concepts to articulate our time. Contrary to previous period, he says that there are prevalent symptoms to characterize the present, such as the violence of positivity, terror of immanence, exhaustion/ saturation (replacing deprivation/exclusion), etc. In this regard, he points out that the salient feature of our time is the hyperactivity without any limit which results in a variety of psychic diseases including ADHD (Attention Deficit Hyperactivity Disorder), burn-out syndrome, borderline personality disorder, sadness and the like. I suggest that we have to examine the underlying assertions of his hypothesis which is based on the two major concepts, fatigue and society to shed light on present social and political arrangements. First and foremost, attention should be paid to the geneology of inventing fatigue as a historical artifact in the course of elaborating the science of work since the mid-19 century in western europe. As a sort of transcendental materialism, the law of thermodynamics had supplied the unprecedented imaginary to envision the labor power as the human motor. With configuration of human mind and body as a machine such as motor, it employed the technologies, discourses and practices to exploit them efficiently and effectively, and it brought up a range of practices to expel the fatigue which is the unequivocal trouble to encroach the capacity of workers. In turn, fatigue can be located in the strategy of making the human body and psyche visible in capitalism. The symptoms to which Han refers to characterize our age have existed for a long time. Meanwhile, the book pours down a lot of names with suffix of society such as fatigue society, performance society, active society, doping society, etc, which I think seem to signify an inescapable impediment to articulating the total modality of the world. As well known by the works of M. Foucault, J. Donzelot and R. Castel, we are able to distinguish the social and the society which was invented in the course of building the social state or so-called the welfare state coping with workers`` rebellion and threat to overturn capitalism caused by the sovereignty of people since the birth of modern democracy. The society as the historic-specific imaginary to represent the social consists of distinctive components like the population as the target on which to exercise the power, and safety apparatus as security, insurance and pensions to translate the inherent antagonism into the (ir)regular and calculable risk, and the social science to explore, diagnose and improve the law of that society. But as the proponents of neo-liberalism assert, such a society does not exist. It is now being replaced by a new kind of the social, which we try to demarcate desperately. As a result, we could say that we are no longer in the society as we lived, though we are entering into a certain social arrangement. But we are not sure that we could call it the post-social or pure antagonism without social bond. In conclusion, Isay that it is our political task to demarcate what sort of the social the new capitalist condition is producing.

스포츠와 공간: 규율적 공간에서 관리적 공간으로의 이행과 새로운 스포츠 행위자의 탄생

진현주 한국체육학회 2022 한국체육학회지 Vol.61 No.4

As digital technology became more prevalent, the time and space that make up modern society gained more freedom than the fixed time and space of the past. In the past, actors who existed in a society where time and space coincide secured connectivity just by sharing one of time and space, which created a new subject by bringing the subject, which had existed only in a specific fixed space, out of the specific space. This study assumes the biggest factor that led to the birth of this new subject as space, defines the previous society as a discipline society, and the newly born society as a management society and conducts discussions. Considering that the human subject is a being in society, the changed space inevitably brings a difference in the subject's behavior. This study aimed to examine the changes in the behavior of sports actors in the social context of the modern society changing from a disciplined society to a managed society. As sports behavior took place in a new space, not in the existing open-public space, the colsed-private space fostered new sociality, and sports behavior expanded to the realm of self-management. At this point, the sports actor is both agents of sports activity and a manager who manages himself/herself while performing sport-fitness.

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.

정보사회·감시·사회운동 : 데이빗 라이언의 ‘감시사회론’을 중심으로

김원동 지역사회학회 2004 지역사회학 Vol.5 No.2

이 글의 목적은 데이빗 라이언의 감시사회론에 대한 종합적이고 체계적인 검토를 통해 정보사회, 감시, 사회운동 등에 대한 이론적 이해의 지평을 넓혀보고자 하는 데 있다. 이를 위해 이 글에서는 무엇보다도 그의 주요 논문과 저작들, 특히 『정보사회 : 쟁점과 환상』, 『전자감시사회』, 『감시사회』로 이어지는 3개 주요 저작의 원문들에 준거해 그의 핵심적 논지를 충실하게 재구성하는데 역점을 둔다. 이 과정에서 라이언이 제기하고 있는 감시사회의 주요 쟁점과 그의 핵심 논지 및 대안 등을 검토해 보고자 한다. 라이언에 의하면, 사회변화는 기술과 사회 간의 복잡하고도 미묘한 상호작용에 의해 발생한다. 따라서 정보기술의 사회적 결과를 이해하고자 할 때에도 낙관론이나 비관론 중 어느 한편에설 것이 아니라 균형 잡힌 시각을 견지하고 접근해야 한다. 현대사회는 정보기술의 발달에 기초한 ‘감시사회’라는 특징을 갖는다. 네트워크화된 데이터베이스를 토대로 한 ‘탈육체화된 감시’가 사회의 모든 영역으로 확산되고 일상화되었기 때문이다. 하지만 감시추세에 대한 도전으로서의‘역감시’도 ‘프라이버시 법’이나 ‘사회운동’ 등의 형태로 진행되어 왔다. 그런데 라이언이 보기에 문제는 정보기술의 발달 속도나 감시의 확산 속도, 운동의 조직성이나 지속성 등에 비추어볼 때 이러한 것들이 근본적인 역감시의 수단이 되지 못한다는 점에 있다. 따라서 라이언은 정보기술에 기반을 둔 지금의 감시체계를 ‘참여’, ‘개성’, ‘목적’이라는 개념에 기초해 참여자의 관점에서‘다시 형태가 부여된 개인’이라는 관념이 반영될 수 있도록 재구성해 보자고 제안한다. 이와 같은 라이언의 분석과 주장들은 사회운동과 프라이버시 법 간의 개념적 위상의 재설정, 감시사회에 대한 사회운동 차원에서의 다양한 대응 방안의 모색 등에 의해 보완된다면, 현대사회의 정보사회적·감시사회적 특성을 이해하는데 있어 좀더 체계적이고 유연한 분석 틀이 될 수 있을 것으로 전망된다. This paper aims to deepen a theoretical understanding of information society, surveillance and social movement through the comprehensive and systematic review of David Lyon’s view of the surveillance society. I am currently focusing on reconstruction of Lyon’s main arguments in his papers and books, especially in The Information Society : Issues and Illusions, The Electronic Eye : the rise of surveillance society, and Surveillance Society : Monitoring everyday life. According to Lyon, social change is "the result not of mere ‘technological impacts’ but of a subtle and complex interplay between technology and society." Therefore, when we want to understand the social results of technological change, we should have a balanced view on the relationship between information technology and society. A feature that is characteristic of modern society is ‘surveillance society’ on the basis of development of information technology. Our everyday life is now subject to monitoring and checking by many agencies including various companies and the state, which have collected personal data in our daily life spheres. At the same time, many challenges have attempted as a kind of response to surveillance, which have taken on ‘privacy law’ and ‘social movement’. They are called as‘counter-surveillance’. But, the problem is that they are not able to operate as a fundamental means of counter-surveillance compared with the speed of development of information technology, of the diffusion of surveillance or the duration of movement. So, Lyon argue that we need to reconstruct our surveillance system based on information technology in the light of participants in order to reflect the concept of‘re-embodying persons’. If these Lyon’s analyses and arguments are complemented by coordination of the conceptual relation between social movement and privacy law, and new strategies of social movements, they will be able to become more systematic and flexible framework for understanding of surveillance society.

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.