http://chineseinput.net/에서 pinyin(병음)방식으로 중국어를 변환할 수 있습니다.
변환된 중국어를 복사하여 사용하시면 됩니다.
- 中文 을 입력하시려면 zhongwen을 입력하시고 space를누르시면됩니다.
- 北京 을 입력하시려면 beijing을 입력하시고 space를 누르시면 됩니다.
RISS 인기검색어
- 검색키워드
- 저자 : 박종균 (검색결과 205 건)
- 무료
- 기관 내 무료
- 유료
-
-
-
박종균 부산장신대학교 2003 부산장신논총 Vol.3 No.-
There is a long-standing tradition in Western culture of differentiating between "just" and "unjust" wars. Although people who are opposed to war in principle will surely disagree that any such distinction can possibly be made, the basic ideas involved seem to present a plausible argument that there are times when war is, at the very least, less just and as a result should receive less support from the public and from national leaders. The basic starting point of just war theory is that while war may be awful, it is nevertheless sometimes a necessary aspect of politics. War does not exist outside of moral deliberation - neither the argument that moral categories do not apply nor the claim it is inherently a moral evil is convincing. Therefore, it must be possible to subject wars to moral standards according to which some wars will be found more just and others less just. Just war theories were developed over the span of many centuries by a variety of Catholic theologians, including Augustine, Thomas Aquinas, and Grotius. Even today most explicit references to a just war theory are likely to come from Catholic sources, but implicit references to its arguments may come from anywhere because of the way in which it has become incorporated into Western political principles. Just war theories definitely have some difficulties. They rely upon ambiguous and problematic criteria which, when questioned, prevent anyone from readily applying them and concluding that a war definitely is or is not just. This does not, however, mean that the criteria are useless. Instead, it demonstrates that ethical questions are never clear-cut and that there will always be grey areas where well intentioned people will not necessarily agree. The criteria are helpful in that they provide a sense of where wars can "go wrong," assuming that they aren't inherently wrong to begin with. Although they may not define absolute boundaries. at the very least they do describe what nations must strive towards or what they must move away from in order for their actions to be judged reasonable and justified. In an effort to join empirical and ethical reflection on the status of the just war ethic, this researcher reviewed the resources of the just war ethic ; examined changing of international politics ; and suggested an agenda for work in the just war tradition in the recent.
-
-
-
-
-
21세기 문화의 위기와 약자들을 위한 기독교 문화 실천
박종균 한국기독교사회윤리학회 2010 기독교사회윤리 Vol.20 No.-
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. 정보화 사회의 낙관적 예견과 달리, 21세기 대중들은 주체적인 인식이나 판단 없이 사이버 공간을 표류하고 미디어와 자본의 포로가 되었다. 모든 현실과진리를 상품화된 이미지나 왜곡된 이데올로기로 조작해버리는 허상들에 가려져, 대중들은 비판적 이성이 마비되고 자유와 정의를 향한 열정은 거세당하고있으며, 대중 자신의 문화적 상징은 파괴당하고 있으며, 삶의 의미와 정신의파괴를 경험하고 있다. 이러한 현실 인식이 본 연구의 문제의식이다. 본 연구에서는 21세기 문화적 위기 속에서 소외된 약자들을 해방시킬 수 있는 대안적 사유와 윤리를 논구했으며, 약자를 위한 문화적 실천과 교회적 과제를 제시했다. 첫째, 본 연구에서는 정보화 사회가 진행될수록 현재의 불평등과독점, 억압구조가 산업 사회보다 더 굳건히 뿌리내릴 가능성이 크며, 약한 처지에 놓인 자들은 문화적으로 더욱 빈곤해질 수밖에 없음을 밝혔다. 둘째, 약자들을 위한 대안적 사유와 윤리를 모색함에 있어서 정보화 시대의 새로운 공동체인사이버 공동체 또한 또 다른 구조의 굴레와 구속에 묶여버린 상황에서 이것을극복할 수 있는 대안적 사유를 들뢰즈와 가타리의 리좀적 사유와 유물론적 욕망이론, 그리고 ‘되기’(devenir) 또는 ‘생성’의 전략에 기대어 논의했다. 그리고 변혁의 주체 혹은 탈주의 주체를 설득력 있게 개념화하기위해 ‘약자’라는 차이를부각시키고, 차이 때문에 윤리가 가능하고, 차이가 존재하기에 차이에 대한 윤리적 응답이 필요함을 레비나스의 타자의 윤리를 통해 호소했다. 셋째, 약자들이 스스로 자신들의 문화를 조직화 해내고 해방적 실천을 산출해 내는 데 성공할 수 있는 문화적 대안들을 모색하였다. 그리고 결론을 대신하여 자본의 전지구화 시대의 문화논리에 대항하는 대안적 기독교 문화의 특성과 실천 과제를간략하게 제시해 보았다
-
-
연관 검색어 추천
이 검색어로 많이 본 자료
활용도 높은 자료
