비교철학적 관점에서 본 언어과학의 정체성 해명

김중순(Tschung Sun Kim) 언어과학회 2003 언어과학연구 Vol.25 No.-

According to Benjamin Whorf, people obtain their world view solely through the medium of language. The illusion of the superiority of Western culture was formed on the basis of the Indo-European language. Nietzsche basically doubted that language could be an appropriate means for the expression of reality. It is true that many people have their own language and the fact that there are various languages in the world proves the relative validity of these languages. Consequently we can conclude that language consciousness cannot ultimately be free from prejudice. We should also be suspicious of the assumption that human consciousness does not imply human language consciousness. The functions of managing and controlling, otherwise known as the rational functions of a language, within the Indo-European language group, are believed to be most important. However, the matter of language consciousness outside the Indo-European language circle is different. In comparison with the Indo-European language, it is assumed that the Hopi language reflects limited thinking patterns. However, the Hopi language also shows the inclusion of other abilities and perspectives that the Indo-European thinking patterns might not have. It was not a problem to Laotze, because he thought language was the natural function of human beings. However, he was thoroughly against aberrations of human behavior. Although speechless behavior was regarded as the highest virtue, language itself was considered very precious. Nevertheless, he never believed that the ability of language was a gift from Heaven. Language can have a positive meaning, when its expression accords with the Tao. Language in this case is not different from `Wu-wei(無爲. Non-Action)`. Non-action, however, is much closer to the speechless nature than it is to human beings. In fact, not confirming, but broadening the horizon of one`s own world view is required in search of a more universal and relevant truth. It is necessary, therefore, to accept counter-perspectives, which include opposing positions. In the ancient East, it was possible to understand the "nature of nature" from a counter-perspective, thus alleviating the subjective consciousness of human beings.

문화가 디지털을 만났을 때: 디지털 시대의 문화교육을 위한 방법모색

김중순 ( Kim Tschung-sun ) 한국언어문화교육학회 2005 언어와 문화 Vol.1 No.2

Education is what makes human beings human. In East Asia, where it has traditionally been assumed that what sets man apart from animal is his ethical values, the cultivation of man’s virtuous nature is seen as the essence of education. In the West, however, where mankind is defined by the faculty of rational thinking, fostering rational thought is regarded as the fundamental task of education. As a result, the western tradition of education settled on an educational curriculum based on propositional knowledge, because it was regarded as compatible with rational thinking, but excluded methodical knowledge, as it was considered unrelated to the faculty of rational thinking. In such an educational structure, there was no place for ‘fun’. It is only with the relative decline of the printed information medium and the rise of the digital information format, and the ensuing establishment of digital knowledge, that the opposition between propositional and procedural knowledge has finally been dissolved. Because the confrontational structure characterized by these two types of education has been dissolved by this new information medium, there is a need for a new educational philosophy. The most important condition for this new educational philosophy is that it should conform with the digital information medium. This paper outlines a possible direction for culture education based on a new educational philosophy. In particular, it aims to demonstrate the necessity of grafting the dynamic, creative and productive aspects of the games that characterize the digital information age onto the traditional system of education. (Keimyung University)

야쿠트 구비서사시 올롱호 연구 시론: 『용감한 뉴르군 보오투르』를 중심으로

김중순 ( Tschung Sun Kim ) 경희대학교 글로벌인문학술원 2016 비교문화연구 Vol.43 No.-

The Altai Humanities Belt connecting Siberia to Central Asia is very important to the history of civilization. It had a huge influence on the formation of an ancient civilization in the Korean Peninsula. Therefore, a variety of studies have been carried out in the field of folklore and anthropology as well as archeology. One of these studies is about the oral epic. The oral epic remains in the form of a unique transmission in Korea, but it wasn``t that long ago when it was noted as the component of the Altai Humanities Belt. In that context, some epics from Central Asia, Mongolia, and Siberia were introduced to Korea.This preliminary investigation is conducted to introduce the oral epic Olonkho from Yakutia in Siberia to Korean academia. Although it was revealed recently,Olonkho is highly valued. The epic study has been buried from the Western point of view, but Olonkho is expected to provide a global perspective to the field of epic study. Above all, it contains a very significant clue to a new study because the content and the style of performance are considerably different from thoseof the West. Additionally, the original form is relatively well preserved. In particular,it explains how human thinking and behaviors have changed in the transition from the mythical age to the heroic age. This change appears in the ethnic history of Yakutia, as well as in the formation process for all Altai countries around the 10th century.Therefore, this preliminary investigation will be a foundation to facilitate the translation of the voluminous Olonkho into Korean, and to conduct full-fledged research on it. In particular, it can motivate a study on the differences and similarities in comparison to the tradition of oral epics between Central Asia and the Korean Peninsula. Furthermore, it will serve as a foundation for the formation of the Altai Humanities Belt.

문학,문화 : 야쿠트의 종교혼합 현상에 대한 고찰: 아르치 지에테(Archie Jiete)의 건립을 중심으로

김중순 ( Tschung Sun Kim ) 경희대학교 글로벌인문학술원 2011 비교문화연구 Vol.25 No.-

In the Sakha(Yakutia) Republic, culture and politics continue to be interwined. Shamanism recently has come out of hiding after Soviet repression, and into fashion. Images of the shaman are changing in villages, where traditional healers have maintained their practices in difficult conditions, and in cities, where a resurgence of spirit belief and healing has led to the revitalization of their nationalism. Shamans and folk healers manipulate their own images, and in turn are changed by the upheavals of politicized cultural revitalization. In this complex and interactive context, folklore about traditional shamans has become especially rich and accessible. I argue here that religion has become an idiom through which competing definitions of homeland and national pride are being shaped. Until September 2002, Yakutsk had never had a ``temple`` devoted to the practice of traditional shamanic beliefs. Indeed the whole concept that a building ``Archie Jiete`` could contain or represent the beliefs, values and rituals of the Sakha people was new, and highly controversial.

야쿠트의 현대화된 전통혼례에 관한 상징인류학적 이해

김중순(Kim, Tschung-Sun) 동북아시아문화학회 2013 동북아 문화연구 Vol.1 No.35

The purpose of this article is to analyze the Yakut’s traditional wedding from the perspective of ritual theory of Victor Turner. Turner deepened the results of Van Gennep’s research so called ‘rites de passage’. It is the ceremony that emerges in important existential situations such as the change of environment, the change of groups including, or the change of living space. It consists of three courses: separation, transition, and aggregation. Among these courses, the transition happens spatially in marginal areas, but temporally in niches between one situation and another. Turner explains it using the term liminality. Individuals or groups put in liminal conditions are invisible beings, ambiguous half and half beings, and, therefore, anonymously in the presence of niches. This niche is, to the Yakuts, the other world. Turner’s main contribution is to clarify the characteristics of the transitional stage with the terms of ‘liminality’ and ‘communitas’. Communitas represents a certain situation standing on a doorsill (limen), prohibited in ordinary life. In other words, communitas means an extraordinary situation outside the everyday life. It is a holy, and even creative moment in a sense. Therefore, we may see the hidden device, ‘the way to the other world’ in Yakut’s traditional wedding, and finally we may also regard the wedding not as a simple transient event, but as an ongoing process. This can go far beyond the horizon of the hermeneutics of the rite of passage by reviewing symbolic anthropology of Turner over endangered Russian ethnic minority’s traditional wedding ceremony.

옛날 옛적 고령에서: 대장장이 콘텐츠 개발을 위한 이야기 재구성

김중순 ( Kim Tschung-sun ) 한국언어문화교육학회 2006 언어와 문화 Vol.2 No.1

This article sets out to research various strategies of ascertaining the identity of the Goryeong-gun area, after Ulleung-do the smallest district in Gyeongsangbuk-do. To escape the futility of the grand discourse of globalization that is weighing down on the humanities, this can be seen as a move towards the concreteness demanded by this so-called era of localization. Goryeong is the place where the state of Dae Gaya emerged, and where the new iron culture from the north took root and provided the momentum for the formation of a new state. After collecting various stories on the theme of iron implements that emerged against this historical background what could be called “iron-legends” I have tried to reveal their symbolic structure by analyzing the motifs and personae that appear in these legends. For example, I studied how elements from northern iron culture such as the frog, the three-legged crow, the iron-king Qiu, the cranial deformation etc. are expressed in Goryeong, and ascertained the motif of the smith-shaman with which figures such as Suro, Tarhae, Gangsu, Yeonorang and Se-onyeo can be identified. On the basis of this a narrative cycle centered on Goryeong’s Gaya civilization can be ascertained. The cycle comprises the following stages: “the heavenly blacksmith, the civilizing hero, the emergence of farming, the role of religions, and the state foundation.” (Keimyung University)

노자(老子)에 있어서 도(道)의 절대성과 여성성

김중순(Tschung-Sun Kim) 계명대학교 여성학연구소 2009 젠더와 문화 Vol.2 No.2

중국의 민속 종교나 철학사에서 노자 시대(기원 5-4세기) 이전에는 “절대자”로 표현될 수 있는 개념은 없었다. 기껏 권선징악의 가부장적인 힘이 추상화되면서 신(神)으로 표현되었고, 나아가서는 유신론의 단서가 되었을 것이다. 천(天)이나 상제(上帝) 등이 최고의 존재자로 여겨진 것이 그런 예이다. 노자에 이르러 도(道)라는 개념이 등장하면서 고대 중국 사상에 근본적인 변혁이 시작되었다. 유가(儒家)에 의해 신성시되어 오던 천(天) 보다도 더 고차원적이고 절대적인 개념으로서의 도(道)가 자리 잡게 된 것이다. 이것은 엄청난 사고의 변화이며 특히 세 가지의 중요한 의미를 담고 있다. 첫째, 노자는 현상적으로 있는 그대로의 세계에 대해서 뿐만 아니라 그것을 넘어선 문제에 대해서 까지도 물음을 제기하고 있다는 사실이다. 둘째, 노자는 무(無)를 존재의 근거로 파악하고 있다는 사실이다. 셋째, 절대자의 개념을 고정된 것으로서가 아니라 변화하는 것으로 파악한다는 사실이다. 다시 말하면 신성이 남성에서 여성으로 변한다는 것이다. 도는 신적일 뿐만 아니라 완전한 존재이기도 하다. 때로는 의인화된 특징들도 있다. 그러나 도는 결코 살아있는 인격적 존재로 상징화되지는 않았다. 이것이야말로 아마도 최고 절대 존재의 관념에 대한 도와 기독교 사이의 가장 극명한 차이일 것이다. It was not until the appearance of Lao Tzu(5-4th century B.C.E.) that fundamental reform in ancient Chinese thought began with the advent of the concept of Dao. In the Christian tradition, the figure of the absolute supreme being is based on a super-masculinized male personality. Lao Tzu refers to the Dao as "mother" and in the Daodejing mentions words such as womanhood, valley, and emptiness, which are generalized symbols of femininity. These womanly elements are included in the great principle of the Yin-Yang structure governing all the phenomena in nature. Accordingly, although womanhood is only a metaphor, Lao Tzu tries to deliver the essence of a passive attitude toward existence by way of this metaphor. He believed that the passiveness of womanliness is superior to the active behavior contemplated consciously by human beings. Passiveness adopts as its distinctive feature the acceptance of extreme relationships forming confrontation modes. The Dao is obviously not the concretization of womanly virtue in a personal sense, but it is different from Christianity in the west with its masculine supreme being.

근대화의 담지자擔持者 기생妓生 Ⅰ

김중순(Kim Tschung-sun) 계명대학교 한국학연구원 2011 한국학논집 Vol.0 No.43

문화학으로서의 한국학

김중순(Kim Tschung-Sun) 계명대학교 한국학연구원 2009 한국학논집 Vol.0 No.38

한국문화의 미적 가치개념에 대한 도가적 해명

김중순(Kim Tschung-Sun) 계명대학교 한국학연구원 2008 한국학논집 Vol.0 No.36