통합 결속 이론 : On X-binding theory

성태수 남서울대학교 인문사회과학연구센터 2001 인문사회연구 Vol.3 No.-

'Virtue-ethics' and Church Community

문시영 남서울대학교 인문사회과학연구센터 1999 인문사회연구 Vol.1 No.-

논문초록이 논문의 목적은 기독교윤리에 있어서 덕의 윤리를 이해하는 연구하는 과정에서 흔히 간과하기 쉬운 '공동체적 요소'의 중요성을 일깨우고 그 연구의 필요성을 제안하고자 하는 것이다. 현대의 영미계통 윤리학에서 새로운 주제로 급부상하고 있는 덕의 윤리에서는 현대사회의 도덕적 위기의 진단을 통하여 이른바 공동체적 배경을 골간으로하는 아리스토텔레스적 덕의 전통을 회복해야 한다는 주장이 설득력을 얻고 있으며 또한 그에 대한 반론이 진행되는 것에 발맞추어, 기독교 윤리에서도 덕의 문제에 관심을 가지고 있다는 것은 대단히 고무적인 일이 아닐 수 없다. 하지만 대부분의 경우, 덕에 관한 기독교윤리의 접근은 인격성의 단계에 국한되거나 혹은 상황윤리 내지는 콘텍스튜얼리즘과의 연장선상에서 그 대안의 모색이라는 관점에 경도되기 쉬운 것이 사실이다. 필자가 보기에는 기독교윤리에 있어서 덕에 관한 연구에 공동체적 요소에 관한 논의가 도입되고 그 진지한 토론이 이루어진다면 대단히 의미심장한 도덕성의 진보를 꾀할 수 있으리라 여겨진다. 교회라고 하는 공동체가 기독교 윤리의 배경이 되고 있다는 점을 고려한다면 이는 실로 중요하고도 긴급한 과제가 아닐 수 없다. 다시말해 기독교적 덕의 윤리를 교회 공동체에서의 생활규범 내지는 교회공동체를 위한 그리스도인의 행위원칙이라고 상정할 수 있다면, 그것은 이른바 상대주의적 가치관에 의해 혼란을 맞이하고 있는 현대사회의 도덕적 위기를 극복하기 위한 기독교적 대안을 당당하게 제시할 수 있는 가능성이 있어 보인다는 점에 착안하였다. 필자는 이를 위하여 기독교 윤리에 있어서 덕의 공동체적 배경에 관한 연구의 필요성을 제안하였다. 그 대표적인 사항으로 덕에 관한 아시아적 관념을 빗대어 교회공동체의 의의와 가치를 소개한다는 의도에서 한국기독교인들의 덕에 관한 의식을 하나의 예로 상정하였다. 이것은 덕의 윤리가 지니고 있는 공동체적 요소가 비단 한국적 상황에만 국한된 것이 아니라 기본적으로 성서의 윤리적 지침에 충실하는 것이라는 점을 보여주기 위한 과정에 해당한다.필자는 이 논문의 결론을 열어두었다. 그것은 현대사회에 있어서 기독교적 덕의 윤리는 단순히 교회내의 공동체를 향한 내부지향적 사고에 머물러서는 안될것이라는 문제의식을 보여준다. 다시말해 기독교 윤리의 지향점은 집안단속에 머물러서는 안될 것이며 현대사회가 겪고 있는 도덕적 위기에 대한 보다 더 큰 개념의 공동체의식을 가지고 기술사회에 있어서 인간의 삶의 문제를 위한 공동체적 관심과 책임의 필요성을 인식하여야 한다는 것을 의미한다.

On X-Binding Theory

Sung, Tae-Soo 남서울대학교 인문사회과학연구센터 2001 인문사회연구 Vol.3 No.-

이 논문은 두 가지 문제점을 고찰한다. 첫째, 공범주들에 적용되는 결속원리가 좀 더 일반화되어야 한다. 즉 명사구흔적에 대해 결속 원리와 공범주원리는 동일하게 선행사를 요구한다. 예를 들어, 결속원리(A)는 명사구 흔적이 지배범주 내에 자신을 성분통어하는 선행사를 요구하는데, 이는 공범주원리에서도 마찬가지이다. 그러나 Wh-흔적에 대하여, 결속원리는 그 흔적이 자유로워야 한다고 정의하는 반면, 공범주원리는 그 흔적이 비논항 자리에 위치한 선행사에 의해 결속되어야 한다고 주장한다. 결과적으로 지배결속이론에서 결속원리란 논항결속에 대해서는 아무런 제약도 제공하지 못한다. 이는 모든 종류의 공범주을 제어해 줄 수 있는 일반화된 결속 원리의 필요성을 제시한다. 또한 이 일반화된 겨속원리를 주장할 경우, 이 원리가 공범주원리와 많은 부분에서 겹친다면 과연 두 원리가 지배결속이론데 존재할 필요가 있는지를 살펴보아야한다. 이것이 우리가 이 논문에서 다룰 두 번째 문제이다.

한국어 <고 있>과 영어 <be-ing>에 관한 비교분석

성태수 남서울대학교 인문사회과학연구센터 1999 인문사회연구 Vol.1 No.-

Abstract The purpose of this paper is to characterize the similarity and difference between Korean progressive and English progressive. Progressive sentences in both languages share the similarity in describing a state which is perceived to be the realization of one of the state types which form the event type represented by embedded sentences.The fundamental difference between Korean and English them is that the state described by English progressive sentences conveys an implication of a dynamic state, whereas such an application does not afford Korean progressive sentences.

말/글의 불가피성 : 말하기와 글쓰기 -고발로서의 말/글(문학)이론 A Theory of Relation(Saying/Writing)as an Indictment

장정남 남서울대학교 인문사회과학연구센터 1999 인문사회연구 Vol.1 No.-

Face/Off, as a video movie title suggestrs, is the age in which we live. The postmoderns as we are now officially entitled most effectively work in this offstaged shades of distance of signs and iconic images as returned-as-the-redefined-selves social agents through the Homi Bhabhaian process of individuation. We, the post-moderns, laugh in the Face (world of presence) but mostly in the Off (Absence/Distance/Depths) we think, make, and achieve in the way we are made. Officially true in the presence of evidence implicates the fact that we have a plan to achieve in the Face/Off both successfully. It is very easy to say that we work and behave in the depth as we live along in the world of simulacra (earthly images). We are Tangiers, temporal/spatial beings of politics rather than people of "Casablanca," men of truth/eternity. Before we have recently been through two worlds of deceptions/promises, of delusions/illusions, of absence/traces, and of glimmers/glimpses we have no choice but to taciturnly stand and taste them in the hope of full complition in the world of ideas. This is to be the modern anticipation of Truth/truths represented in the ideas. This anticipation of truth(s) realizing in the binary pairs of oppositions (ideas/simulacra) causes to fail in the making of our postmodern world the place of the complete One where the postmoderns think what they empirically grasp now is everything they can rely on as firm ground. It is because realm of ideas, the subjective world, in which the moderns had mostly been engrossed is now no longer of the postmodern concern. What is only to be rendered in the concrete, emprical form of language (G. B. Madison) and social action (Richard Rorty) in the various forms of civic engagement in "achievinbg a nation" (a form of nationalism) can be true and useful. The abrupt chronological juncture(s)-on/rupture(s)-off and the inevitable terms of relation of these two modern/post-modern periods we are now facing through onto the facing-off (invisible) depths of signs and signification are therefore the main concerns of this writing. But we, post-moderns as well as moderns, now live in an "on-and-off," as said right above, continuum with junctures/ruptures from rather comparatively simple modern era of dual worlds (phenomena/ideas) onto the post-modern "site" of system of signs and advertizing. Therefore, this paper naturally starts in the Nietzschean "impulse to the Truth" to reach the One (the "Leaf") through policy of "forgetting" (a strategy of eternalizing as well as naturalizing) the differences and the repetitions of the "real" leaves in this modern phenomenal world. As a matter of fact moderns have been so far too much engaged in/concerned with the seizure of the high up in the mind (the subjectivity) in the language of metaphysics which appears to be barely traceable but mostly illusive/elusive. They also, for their neglect of/disregard of the empirical/the pragmatic reality in this world through their usual inattention to and insensitivity in this area, paid too much in the form of this abrupt/ruptured confrontation of current world of material fruition. This modernistic tendency of their having been engrossed in the subjective world ("Who/What am I in this world?") as well caused them to be in their pursuit of happiness in the world too ideal/too abstract for a real one. Therfore this obsession with the subjective world has naturally been their life tendency, their education, and the trademark of their daily mode of thought and inquiry of almost every line or area in western culture/civilization. These binary pairs of Here/There, presence/absence, body/mind, substance/idea, object/subject, men/God, world/Heaven, etc. made even philosophers in these eras spent mostly in vain most of their precious time for the trace (exploration in a sense) of the real nature of Being in the world. But out of these dialectical oppositions they have fished for this realm of ideas almost nothing substantial within the graspable entities needed and useful for the construction of historical/social/cultural sites for the concrete (in the sense of "real") gratification/happiness of our life. As we all know Nietzschean renunciation ("God is dead.") of idealism has long been suggested; the newly unified one (the dialectic) out of the pairs is now no more real/true than the world of ideas in these post-modern days. Whether real/true or not now the modernistic "impulse to the Truth (One)" out of the incomplete Other "forgetting" the real differences (Nietzsche) is the case for the moderns to say/write about terms of happier life. For example, women of thought/action so far incessantly voiced for their places proper in the men centered society (feminism). Pains of colored slaves in this weird environmental society of gene have been talked and related in the form of black experiences (Afro-American criticism). Cultures and awareness of the alienated ethnic groups marginally situated in the economic/political society of production and class struggle has been commented and alluded to with new/fresh insights and distinction (Marxism; Deconmstruction; Ethnic and Minority Studies). Aids groups, homosexuals, and lesbians have been spotted and understood with reasons (Gender Studies). These all are surely the cases for record/ relation. "Good mother good wife" should be recoverd from its shades of distance by efforts of naturalizing its state of marginality into equally right and original position in thw world of patriachs: men are now said /written to be in the same degree "good father good husband." Loyalty in (feudal) kingdoms should be now flattened into the relation/record of justice first. Nature (Here) is said according to Emerson to be the dial plate of the invisible there. Colored water flows in colored stream. The "Truebloosd" episode in Ellison's Invisible Man is the case of recording/relating terms of black people and their life and libidinal sexual desires in their time of hardship and poverty (especially winter time of hunger and night sleep) in their weird/strange environment of gene in America. All these though just a few here should be talked (they are told now) and written in any cases and instances. They cannot be hidden and covered; they shouldn't be off. The inevitability of sounds and words for completion/for recovery in modern times is commensurate/compatible with the "impulse to the Truth" in the sense that the other/the incomplete/the marginal aspires for the One/the Complete/the Center realizing. But this paper is at utmost to focus on the postmodern terms of inevitability of record/ relation. Most "we," as we now experience, are now phasing on through two quite ruptured, socalled "on-and-off" epochs of differences and repetition in the strangest mode of fluxes of influences. Developed and grown out of the most seriously "lived" and "framed" essences in modern mode of experience and education they cannot be flowed smoothly beyond into the postmodern era. They appears set inbetween the two seemingly different epochs of chronological connection but in content ruptured in many ways being agape a wide gulp junctures/ruptures of norms and thoughts. Sudden swift of thinking paradigm caused socalled "postmodernity" to be located in such concepts as "agent," "Return of the Self as an agent," "process of individuation," a "body" (of materiality for cuts of arbitary shapes), "depths," "construction," "E/A play" as in Derrida's "Differance," "machines," and readoption of "Catastrophy Theory," etc.. This postmodernit surely is not a natural cultural/ historical/social development front/out of the right-before existing modernity. The students' uprising in Paris in May, '68 are said to be the beginning of the era but it is more right, I think, to say that the May, '68 is the beginning of the abrupt historical/social movement of disrupted ruptures off away from the natural development of history. The magazine Tel Quel, and writings by Derrida, Kristeva, Deleuze, Baudrillard, and other post-modern theorists are the proofs of this that they thought/wrote quite differently within the same century. What made them think/say/write/behave dissimilarly in a totally diagonal position against those of the moderns is the key to the entry into/understanding of the postmodern situation. The sites of signs and advertising mostly for food and existence appear to be of most important concerns to the postmoderns; but instead the place of ideas regarded as the most important to the moderns was illusive/elusive first and was no real solution for the social/individual affluence next. Withinus there surely is the "impulse to the Truth" but it costs a fate for human beings to be near it. Besides there are more current/urgent things to be done first. People on earth multiply. Except the infinite yet to be explored we have this finite space only called earth to live in. And each individual has each world within him:social/cultural communication needs patterns and paradigmatic systems of signs for the patterns. In sites where people crowd/group for a culture social/political, signs and advertising most congenial to their tastes and ideology (ideology is just a way for thoughts as capital/power is a form of thought) become the subjects of vital concerns. Human beings are now becoming nearly no more than a form of signs and advertising in these days (Baudrillard) as a result of reification. Products, customers, and advertising talk; talk each other as we talk in our social/political scenes. Products/customer/advertising are also the subjects of identity each being a distinct one per so in its own domain/dimension mostly with whom sites of the postmodern construction, whatever/however their constructive character varies, are forming according to their social/cultural/political/religious, etc., schemeta. The success of which entirely depends upon its social activators activating as "individuated" agents (Bhabha). The products/customers/advertising are Tangiers only for a temporal purpose:social activators are prescribed/tailored as "machines" (Deleuze) of whatever sorts for the "design" (i.e. the social schemata). They are a flock of birds in a sense for a purpose. They do whatever they are told (which is to be told in a detour way) loyally with their own professional capacity skilled/disciplined in their disciplinary society where they should watch/measure their degree of success of themselves. They are rewarded in many forms for their selection/for their achievement each, for example, in the form of "ephemeral grastification," a vision of excretion as well as in the secure form of food (subsistence) and existence (social status). "Elected" means their being one of them in that disciplinary society where each are checking himself accroding to their rules and schemata over his degree of success/over his behaving well as a role model as well as his efficiency as a role function. But all these acts of being "rewarded," "activated," and "elected" are just men of social identity/position as others are; in the Off (Distance) they are displaced into an order-ranged system of "machines," a hierarchy. Interreciprocity among the "machines" is not like that among bosses/workers in modern times. Since they are "individuated" Selves returned as agents the Face doesn't tell anything of the Off. According to Bhabha every subject experiences in society crucial moment of "displacement," a crucial moment of inclusion/exclusion when "each subject's process of individuation occurs . . . by those elementrs of social 'consciousness' imperative for agency, . . . The individuation of the agent occurs in a moment of displacement, the moment of the subject's individuation [emerging] as an effect of the intersubjective--as the return of the subject as agent." This post-modern situation caused by "individuation process . . . by elements of social 'consciousness' imperative for agency" naturally requires record/relation prerequisite for each subject's standing of the severity of social transformation. Each social subject has to have his choice of "displacement" with reasons. They are recorded and related in full scope and range. The construction of "Truth" which is to be real for the postmoderns is another case: it should not be confused with the construction of culture/history/society. Culture, history, and society are regional, limited, and contingent concepts of spatiality and temporaity. Whether the postmodernity is basically contingent, spatial, temporal or all covering or not is first clarified in words/sounds according to terms of its concept. it should not be for political and historical domination. The "E/A" play in Derrida's "Difference" is also of vital case. It should be accounted for as a metaphysical understanding of why the "prosaic" life of all human being appears so obscurely complex and complicated in incidents first which later become definitely and necessarily interrelated at the time of death. Therefore the "E/A" play is the case for relation that it is not originally intended for the political manipulation of the "differing" and "deferring" fate of human lives as intimated obliquely in E-mart and E-channel. "Frequent analogies to contemporary mathematical theory, especially the theory of catastrophe or chaos" are definitely the incident for record/relation. And concepts such as "machines," and "limits," "boundaries," "threshold" for the explanation of the social "flow" or "overflow" in post-modern writings and many others are also evidently the cases for record/relation mainly for their own inevitable situation(s) of words/sounds.

홉킨스의 신앙고백 -- 『도이칠란트호의 난파』

박영원 남서울대학교 인문사회과학연구센터 1999 인문사회연구 Vol.1 No.-

논문초록제럴드 맨리 홉킨스는 시인으로서 자신의 타고난 예술적 자유와 창의성이 예 수교 신부로서 교회에 대한 헌신과 제도적 구속에 부딪히는 갈등을 겪어왔다. 그의 내면에서는 예술가의 심미적 이상과 성직자의 금욕주의적 이상이 상충했으 며, 시적 충동은 신앙적 절제에 막히는 어려움이 있었다. 홉킨스는 17세기 종교 시의 대표자 조지 허버트가 보여주는 하나님에 대한 철저한 신앙과 교회에 대한 순종을 그대로 따르면서 동시에 존 단의 육적인 자아와 영적인 자아 사이에서 오는 갈등을 겪었다. 그러나 이런 갈등은 오히려 홉킨스에게 영적 통찰력과 영감 을 제공하여 그의 시를 더욱 깊이 있고 힘있는 신앙고백으로 만드는 밑거름이 되었다. 그것은 다시 말해서 양자의 갈등적 요소가 예술로 승화되는 타협점을 찾 은 것이며, 그 타협은 시가 쓰여지기까지의 고뇌와 번민을 정당화하는 완성이었 다. 홉킨스의 갈등에서 화합에 이르는 과정은 『도이칠란트호의 난파』에서 가장 잘 드러난다. 그는 이 시에서 하나님에 대한 절대적 신앙을 하나님의 오묘한 이 율배반적 신비에서 찾는다. 하나님은 번개이면서 동시에 사랑이며, 겨울이면서 따스함 그 자체이다. 홉킨스에게 있어 세상 만물의 가치는 하나님의 사랑으로 측 정해야 한다. 그러므로 도이칠란트호의 파선과 수녀들의 죽음은 고통이나 비극이 아닌 하나님의 거룩한 수확이며 축복의 열매이다. 홉킨스는 이 시에서 파선으로 인하여 오히려 신의 은총과 권능을 체험하고 신에 대한 완전한 복종과 신 앞에 절대 순종을 고백한다. 그는 자연에 존재하는 하나님의 임재를 인식하고 그 속에 서 서 자신이 모래시계속의 모래처럼 힘없고 부족한, 시간이 갈수록 점점 고갈되어 가는 존재임을 깨닫는다. 홉킨스는 『도이칠란트호의 난파』에서 이성으로 이해할 수 없는 사건을 기독교적 차원에서 하나님의 오묘한 신비로 이해함으로 써 신앙적 갈등을 화합으로 이끌어 낸다. 이것은 자신의 시적 영감을 하나님의 도구로 사용하는 성직자-시인의 대타협을 그대로 반영하는 것이다.

廣告文に見られるレトリツクの分析

이금재 남서울대학교 인문사회과학연구센터 1999 인문사회연구 Vol.1 No.-

The anecdote is well-known in history that Brutus, killing Caesar, had a speech showdown with Antonius. This confrontation ended in a decisive victory for Antonius. Therein, Antonius successfully spoke with pathos, which means the appeal to others' sympathy; on the other hand, Brutus spoke with logos and ethos, including a false dilemma and hypocrisy. Brutus' failure in convincing his audience of his argumentation can be ascribed to his excessive dependence on logos. It follows with pertinent application of rhetoric (pathos, logos, and ethos) to modern advertising, that we can maximize the effects on introducing new merchandise to consumers. In this article, we will make an analysis of rhetorical factors that appear in advertising, and further take into consideration the rhetorical characteristics each piece of merchandise involves.

고등교육 개혁의 추진과정과 향후 방향

이석열 남서울대학교 인문사회과학연구센터 2004 인문사회연구 Vol.6 No.-

The quality of university education is one of the big issues of Korean society. The society requests the university to tighten the education system. On the other hand, the universities are suffering from decreasing number of new students and demand change for university’s roles. The government should have reform that satisfy students’ and society’s demand for education. The purpose of this study is analyzing the higher education reform in order to find some suggestions for Korean universities. This study analyze two government’s reform as higher education policy and process. Also this study suggests strategic proposals to improve the global competitiveness of Korean higher education as its objective for reformation.

중국 경제개혁의 회고와 전망

김용선 남서울대학교 인문사회과학연구센터 2004 인문사회연구 Vol.6 No.-

The purpose of this paper is to determine the possible future prospect of China economic reform by analying the process and problem of China economic reform. First, we examined evil practices of China socialism planned economic that brought about political struggle and economic stagnation. Thereafter, we look about chinese socialism of Deng and socialism market economic. Secondly we observed the process of china economic reform and inspected a result and problem of China economic system.

『아 신: 이교도 중국인』(Ah Sin: The Heathen Chinee)에 나타난 미국서부와 중국계 미국인상의 형성

임진희 남서울대학교 인문사회과학연구센터 2001 인문사회연구 Vol.3 No.-

American Western racial discourse has developed through the sociohistorical process by which ethnic categories are formed, transformed and destroyed in the closely intertwined network of political and economic spheres. Asian immigrants in the U.S. have been regarded as "strangers from a different shore" and met with doubt and hostility dubbed as "yellow peril," by modern white America. They are subject to inner colonialism within the nation, comprising the third world within the white America in race and class. Chinese American history is instructive as a typical example of Asian American immigrant history in general. Asian American stereotypical ethnic identity in the West is formed through a close link between social tensions and cultural representation in the context of its specificities and particularities of Asian American immigrant experiences. Though Chinese Americans have played crucial roles in the building of America, their images formed through the western gazes into the East have been dubious. Western realistic plays have frequently depicted Asian characters as exotic and spectacular. The Chinese have been systematically portrayed as sub-human, ridiculously comic and childlike. The shift from the Chinese to the Chinaman or China boy reflects one aspect of uniquely American construction of racial discourse. Mark Twain and Bret Harte's Ah Sin: The Heathen Chinee provides a portrait of the Chinese in the context of the American West. Ah Sin, the stereotypical Chinese is a product of a racial gaze into the Chinese, and articulation of differences from the White American West. Ah Sin is a typical example of the Asian American Chinese who are biologically immature, intellectually inferior, morally dubious, and exotic. Such a racial archetypes as Ah Sin became popular in farce and caricature in the American western racial discourse in the late nineteenth century. The analysis of this paper shows a distance between what the Chinese look like to the American western eyes and what the Chinese really are from the inside. The search for how the Chinese are depicted in American Western fiction leads the way to reach a conclusion that the Asian Americans can and should be portrayed neither through Asian nor American but specifically "Asian American" aesthetics. The concept of Asian Americans implies that there can be a communal consciousness and a unique culture that is authentic Asian American, which embraces the entire spectrum of Asian American common experiences.