특집 2 : 2009, 아시아 영화의 새로운 발견 ; 세계화 속의 아시아 영화: 지역성 안에서의 일상성의 발견

최용성 ( Yong Seong Choi ) 부산대학교 영화연구소 2009 아시아영화연구 Vol.2 No.2

이 연구의 목적은 세계화 속에서 아시아 영화가 재현하는 일상성을 탐구하고자 한다. 일상성이라는 미시적 생활세계를 탐구한 감독들이 어떻게 작품 속에서 일상성을 발견하고 드러내는지를 살피려는 것이다. 현상학적·해석학적 접근을 통해 해명해 보고자 하는 감독들은 구로자와 아키라, 오즈 야스지로, 허우 샤오시엔과 장초치, 그리고 차오밍량인데, 이들의 영화를 통해 세계화라는 맥락 속에서 아시아 영화가 재현하는 일상성의 특징들이 일상성과 본래성과의 대립, 안온한 일상성에 대한 수용, 역사성과 교차하는 일상성, 세계화와 지역화 사이에서의 후기 근대적 공간성으로서의 일상성과 일상성에 대한 저항으로 해명됨을 살펴보았다. 특별히 오즈 야스지로 이후에 아시아의 지역성에 기반한 일상성 해명이 본격적으로 이루어지되, 오리엔탈리즘을 넘어 아시아적 맥락 속에서 각자 특이한 방식으로 생활 세계의 일상성을 드러냄을 제시하였다. 다시 말해서 탈역사적인 일상성과 역사성과 겹치는 일상성, 저항적인 일상성 해명 등 각각의 특징은 다르지만 나름대로 일상성을 해명하면서 아시아의 다층적인 생활세계를 드러냄을 제시하였다. This study is to study banality in the asian cinema among the globalerization. And this study take the viewpoint of banality by Husserl, Heidegger and Gadamer`s theories. Based on these discussions, this study considered aisan cinemas, which have reflected banality in the locality. And this paper is to examine Kurosawa Akira, Ozu Yasujiro, Hou Hsiao-Hsien, Chang Tso-chi and Tsai Ming-Liang`s films. By analyzing that films, I aim to show that banality is concerned with various kinds of characteristic. The results of this study is are as follows. First, Kurosawa Akira`s banality is contrast with authenticity and the choose of the mode of existence. Second, Ozu Yasujiro showed these acceptance of everyday life and the ordinary people in their films. Ozu Yasujiro`s characters show themselves as the cycle of the seasons and still lives. Ozu Yasujiro`s visual object is everydat venality and taken as family life in the Japaness house. Third, Hou Hsiao-Hsien and Chang Tso-chi`s banality is related with history. For example, Hou Hsiao-Hsien`s A City of Sadness portrays historicity and babality in the local Taiwanese and history of the past century. Historicity is the biggest concern both for the pre-New Cinema films and Chang Tso-chi`s films. Forth, Tsai Ming-liang`s banality is quite different from that historicity of Hou Hsiao-Hsien. Banality of spatiality has replaced the old obsession with historicity. Tsai Ming-liang`s Vive L`Amour portrays banality in the Taipei. He tried to take a glance of urban alienation and the difficulty of connection through ``Vive L`amour``. And he succeeded to describe resistance about banality.

한나 아렌트의 "악의 일상성"의 관점에서 본 교직의 문제

박경주 ( Kyung Ju Park ),박철홍 ( Chul Hong Park ) 한국교육철학회 2014 교육철학 Vol.53 No.-

The purpose of this essay is to make out and ascertain the nature of teacher’s customary life with reference to Arendt’s concept of ‘the banality of evil’. According to the concept, evil exists in the extremely ordinary, normal, and plain behaviors most of which are taken to be moral. However the ordinary behaviors considered as normal are permeated and contaminated even without any consciousness by evil. In contrast to the commonsense understanding, they have the high possibility to be immoral. In this sense, evil is ordinary, conventional, trite, and wide-spread; in a word, evil is banal. It is in a totalitarian and autocratic society like Nazi Germany that the banality of evil is easily formulated and well disclosed. It is formed in the process that people adapt themselves to an poor and inadequate surroundings of a totalitarian society. Well-illustrated in the case of Adolf Eichman, a German war criminal convicted as one of murderers of Jews during World WarⅡ, the banality of evil can be characterized by 3 traits: 1) to have no proper understanding and no definite consciousness of vocation of the chosen job when one chooses one’s job, 2) not to think the effects of one’s behavior on the standpoint of others, and 3) to use the customary symbolic official words which are easy to hide the wicked intention and make people hard to understand its practical meaning. The conclusive trait of the banality can be epitomized as inability and evasion to think the effects of one’s behaviors with reference to universal norm and value seriously and conscientiously. Generally these traits can be detected in most of societies which share the characteristics to some degree similar to that of a totalitarian society. The teachers in Korea take up the lowest bureaucratic level in a centralized authoritarian system of education. Therefore, the teachers’ community takes on the characteristics similar to that of the totalitarian society. This research have discussed and disclosed the nature of the banality of evil that the community in Korea is most likely to embrace.

아렌트 ‘이해(understanding)’ 개념의 교육적 의미 고찰

조나영 ( Cho Na-young ) 한국교육철학학회(구 교육철학회) 2020 교육철학연구 Vol.42 No.3

본 연구는 아렌트의 ‘이해(understanding)’ 개념이 지닌 교육적 의미를 고찰하는 데 목적을 두고 있다. 아렌트 가 학계의 주목을 받고 본격적으로 자신의 사상을 펼쳤던 것은 『전체주의의 기원』(The Origins of Totalitarianism)을 통해서였다. 그녀는 이 논저에서 전체주의를 가능하게 했던 여러 요인들을 ‘이해’하고자 했다. 그리고 이러한 사유는 아이히만의 재판을 참관하고 난 뒤 작성한 『예루살렘의 아이히만』(Eichmann in Jerusalem)으로 이어졌다. 아렌트는 『전체주의의 기원』에서 다루었던 ‘근본악(the radical evil)’으로부터 『예루 살렘의 아이히만』의 ‘평범한 악(the banality of evil)’을 ‘이해’하는 방향으로 논의를 전환하면서 무엇보다 우리가 이 세계를 ‘이해’해야만 다시금 전례없는 일이 일어나지 않을 거라고 경고한다. 본 연구는 아렌트의 이러한 주장 에 힘입어 그녀의 ‘이해’ 개념에 관한 연구가 초기 저작에만 집중되어 있다는 점을 지적하면서 아렌트적 ‘이해’ 개념의 특징적 차원들을 규명하였다. 그리고 이를 근거로 우리의 세계가 아이들에게 ‘이해’의 과정을 단축함으로 써 세계를 진부하게 한다는 점을 교육적 문제로 제시한다. 아울러, 교육은 세계를 이해하는 지난(至難)한 활동이 라는 점에서 본 연구는 아렌트의 이해 개념에 기초하여 그것이 지닌 교육적 함의를 밝힌다. 그것은 첫째, ‘이해’를 통해 아이들이 세계를 천천히 느끼고 자세히 들여다 볼 수 있는 교육적 시간에 관한 것이며, 둘째, 아이들이 세계를 제대로 ‘이해’하기 위해 감탄하는 능력을 기르는 일이며, 마지막으로, 아이들이 직면하게 되는 세계의 부도덕함이나 잔인함 등에 맞서 저항하도록 하는 일과 관련이 있다. 이로써 우리는 교육활동의 단축화와 일반화를 경계하고 종국에는 우리가 지니고 있던 기존의 이해 개념을 넘어서 새로운 관점에서 다시 한번 세계를 확장할 수 있는 계기를 열 수 있게 될 것이다. This study aims to discuss the educational implications of Arendt’s concept of “understanding.” It was through The Origins of Totalitarianism that Arendt received academic attention and shared her ideas about “understanding” the factors that enabled totalitarianism. Such contemplation was thoroughly expressed in Eichmann in Jerusalem, which she wrote after witnessing Eichmann’s trial. Shifting the discussion from the radical evil in The Origins of Totalitarianism to the “understanding” of the banality of evil in Eichmann in Jerusalem, Arendt warns that the recurrence of such unprecedented events can be avoided only when we “understand” this world. This study points out that, despite Arendt’s claims, previous studies on her concept of “understanding” have focused only on her early works and attempts to clarify the characteristics of the Arendt’s concept of understanding. Based on these observations, this study argues that shortening the process of “understanding” for children makes the world banal. While being cognizant that education is an extremely difficult process of understanding the world, this study reveals the educational implications of “understanding” the world as suggested by Arendt. The first implication is about allowing the time required for children to slowly feel and observe the world through “understanding.” The second is about cultivating children’s ability to admire the world so as to properly “understand” it. The third is related to helping children resist the immorality and cruelty of the world. By taking these implications, we will be able to guard against shortening and generalizing educational activities and eventually create opportunities to re-expand the world with a new concept of understanding that surpasses the existing one.

한나 아렌트의 "악의 평범성"을 통한 학교폭력의 본질 탐색

이혜정 ( Hyei Jung Lee ),송병국 ( Byeong Kug Song ) 한국교육철학회 2015 교육철학 Vol.55 No.-

School Bullying phenomenon was analyzed base on ``the banality of evil`` of Hannah Arendt in this study. That is, the mechanisms was explored how the banality of evil which was characterized by thoughtlessness and inability of speaking was revealed and the context was analyzed that the banality of evil was emerged by peer culture with pyramid structure of hierarchical arrangement. School bullying was occurred based on pyramid structure of hierarchical arrangement in the classroom and peer group united organically with violence ideology therefore each person show violence - permissive attitude in this process. Pyramid structure of hierarchical arrangement along side force in the classroom was made subject of being upholded and followed for preserving the implicit order and class of force and youth could not sympathy with peer because of youth members` complying with this implicit and immanent order and eliminating thought. As a result of that, the banality of evil was observed in the school bulling phenomenon that is, before Hannah Arendt reported with Eichmann. Youth thought tat they used slang of peer group habitually for expressing intimacy but this phenomenon occurred in the way to obey implicit order including violence ideology and then each person lose their own language and evaded responsibility for school bullying. There is suggestion on the understand about school bulling philosophically and fundamentally in the view of point that the banality of evil through Eichmann was emerged as result that totalitarianism carried out itself to Eichmann and the worst violence of totalitarianism was to eliminate the human plurality. In other words The banality of evil have been already observed in the school bullying phenomenon because neoliberal education policy from 1995 reorganized all of school and have endeavored after making new a desirable human character that utilitarianism was actualized, youth already realized intuitionally that they were not equal anymore and each person were not unique. Class according to the force of members had solid loyalty to the effectiveness and economic feasibility even though it was implicit. Evil of violence was not the state in the absent of will and conscience therefore before emphasizing morality for preventing school bullying Youth have to recover the ability of thinking and speaking in order to realize and communicate themselves. Even though recovering the ability of thinking and speaking cannot raise the morality automatically youth need to perceive attitude of consideration and tolerance though being aware of the human plurality. The very person to make a difference is person who is right there though changing peer culture characterized by hierarchical order and refusing force of accord with it.

한나 아렌트의 ‘악의 평범성’으로 본 영화<4등> 속 스포츠 지도자 폭력

박현애(Hyun-Ae, Park),김문주(Moon-Ju, Kim) 한국범죄심리학회 2020 한국범죄심리연구 Vol.16 No.2

This study is about the violence of leaders in sports. The violence of sports coach was explained through movie <4th Place> that realistically represent the actual sports scene. The violence of the sports coach appearing in the movie character Gwang-soo was considered by Hannah Arendt s the Banality of evil . The banality of evil of sports coach violence, as Arendt pointed out, is due to thoughtlessness, which looked at the Gwang-soo as a characteristic of Eichmann: banality, functional competence, sheer thoughtlessness and selective conscience. Thoughtlessness, the cause that makes banality of evil, is the inability of thinking, the inability of speaking and the inability to judge, According to research, violent coach Gwang-soo is a very banality person. But as a coach, I looked at Arendt s tenacious diligence for his activism of thinking only for purpose. It was also witnessed that there was a thoughtlessness that made it impossible to recognize other people s pain, and the selective conscience of banality evil. The non-compliance that makes ordinary people the coach of violence appears to be impossible to reason and inability to judge, and the violence of Gwang-soo in the movie is further embodied in the inability to speaking. 이 연구는 스포츠계에서 벌어지는 지도자 폭력에 대한 연구이다. 스포츠 현장을 현실적으로 재현했으며 내용이나 영화적 가치도 충분하다고 평가받는 영화 <4등>을 통해서 스포츠에서의 지도자 폭력을 규명하였다. 영화 속 폭력지도자인 주인공 광수를 통해 나타나는 스포츠 지도자의 폭력을 한나 아렌트의 악의 평범성 개념으로 살펴보았다. 스포츠 지도자 폭력은 아렌트의 악의 평범성으로 설명될 수 있는데, 사유의 무능에서 기인한다. 폭력 피해자였음에도 불구하고 폭력지도자로 전락한 광수를 아이히만의 특징인 평범성, 기능적 유능함, 사유의 무능, 양심의 가책 측면으로 살펴보았다. 이어 평범함을 악으로 변질시키는 원인인 무사유성을 사유의 무능, 판단의 무능, 말하기의 무능으로 나누어 영화 속 사례를 토대로 살펴보았다. 결과는 다음과 같다. 광수의 평범성은 다음과 같이 규명된다. 폭력지도자는 매우 평범한 사람이며 지도자로서 유능함과 목적을 달성하려는 적극성을 가진다. 이는 아렌트가 설명한 천박한 근면성으로 재현되며, 그럼에도불구하고 타인의 고통을 인지하지 못하는 순전한 무사유, 선택적 양심도 목격되었다. 평범한 사람을 폭력지도자로 만드는 무사유성은 사유의 무능과 판단의 무능으로 나타나는데, 영화 속 광수의 폭력은 말하기의 무능으로 더욱 구체화하여 나타남을 파악하였다.

Arendt Meets Malamud on the Bridge Called the Banality of Thoughtlessness

Lee. Geon-Geun 영상영어교육학회 2015 영상영어교육 (STEM journal) Vol.16 No.4

This paper attempts to extend the philosophy of Eichmann (Young, 2007) to the themes of The Assistant based on Hannah Arendt’s theories. So far, many films have derived from the works of literature and not vice versa. However, if a film is metaphysical and introspective, it will help students learn literature more efficiently by throwing a lot of questions rather than establishing answers beforehand. For example, in Eichmann, the character Arendt argues that Eichmann’s guilt of Jewish massacre is attributed to the banality of evil, which denies the human plurality. And also, she insists an average man committed war crimes without any sense of guilt by using the power of evil totalitarianism. Nevertheless, this concept has been misinterpreted in the way that evildoing is just ordinary and political. Thus, the researcher aims to observe her intention in Eichmann based on its original text, Eichmann in Jerusalem and then extend and rediscover it in the name of the banality of thoughtlessness caused by modern civilization in The Assistant, which the other scholars have not covered much. As a result, it is found that thoughtlessness is characteristic in superficiality meaning no roots in its foundation, lacking in the inner dialogue between one and oneself.

다다와 초현실주의 미술에 나타난 평범함의 정치학

오진경(吳鎭敬) 한국미술연구소 2009 美術史論壇 Vol.- No.28

With the rapid growth of urban population by industrialization and the progress of mass production technique by machine, leisure activity for city workers have got to be possible, accordingly, cultural consumption structure has changed, and popular culture started to rise to the surface targeted for many ordinary masses, not only for some elite classes. Art has naturally come to reflect such social change in its materials and expression styles. Mass-produced objects, printing materials and photo images often introduced in modern art productions are the expressions of life pictures living in the modern society in which mass production and consumption has become a routine reality. As their representative examples, this paper looked into the photo montages of Berlin Dadaists having struggled to re-combine the fragments of photo images keeping specific factuality as an extraordinary way, and transmitted strong political messages. And Merz-collages of Kurt Schwitters gathering up miscellaneous printing materials dumped as wastes and creating delicate formativeness ranking next to abstract painting. In the same context, and also it explored readymades of Marcel Duchamp picking up mass-produced commodities, nullifying the practical traits and converting the meaning of plain things to unique and original art works. Banality to Dadaists became weapons to scold the selfishness and arrogance of the older generation bringing about a tragedy so-called first world war, and to attack the hierarchial and prejudiced vision of existing art communities, and in addition, effective means to shape art not split from the life of all plain people. Banality playing a critical and challenging weapons to dadaism served as the ground of 'aesthetics of routineness' to find out a door heading for surrealist world in daily life, as it was linked with the positive view of surrealism seeking an alternative art to reconstruct Europe ruined by the first world war. A surrealist production often takes an outrageous and illogic expression pattern, so it was misconceived as art turning a deaf ear to the reality and tracking fantasy. However, indeed Surrealism was a humanistic movement which came up with a specific and practicable alternative to drastically recognize realistic problems and resolve them. and struggled to rights and freedom to lead the chaotic realistic world to an orderly direction all people dream of. The production of surrealists utilizing routine objects and reproductive images were the attempts to realize that goal in a formative way. Rene Magritte reaped an unexpected formative effect by putting the images of familiar and common routine objetcs side by side with an extravagant combination against physical rules and logical thoughts, and produced painting leading the spectator to a mystical world 'depaysement' process. Max Ernst created a strange and wonderful world like alchemy through collages illogically attaching cuts and photo images containing concrete reality. Savador Dali tried to intentionally shamming the free imagination of an organized mental disease called paranoia, and express the another world of truth invisible to the eyes of normal people. And the box series of Joseph Cornell, arranging in a small box bead, glass cup, tobacco pipe and routine goods, an astronomical chart, and old map, displayed the transcendental world of time and space where the past, the presence, internal space and the universe co-exist. In a word, banality to surrealists was a formative means to materialize the belief that they can find out, even in daily repeating routine, a door heading for mystical, wonderful and poetic world, in other words surrealite : the world of absolute reality. This kind of strategy of banality revealed by Dada and Surrealism was inherited to all art trends actively applying to art production mass-produced objects, images and re-production technique such as Neo-Dada, Pop Art, Nouveau Realisme, Nouvelle Figuration

카즈오 이시구로의 『남아있는 날들』에 나타난 전체주의 동조자의 평범한 악/근본악 연구

김대중 ( Dae-joong Kim ) 한국현대영미소설학회 2016 현대영미소설 Vol.23 No.2

This paper aims to explore connotations of evil of totalitarian sympathizer who collaborates with totalitarian regime by analyzing The Remains of the Day, a fiction written by a Japanese English writer, Kazuo Ishiguro. As theoretical scaffoldings for this study, this paper critically utilizes Hannah Arendt`s extensive and controversial report on Adolf Eichmann and her arguments on Eichmann`s evil of banality as well as Immanuel Kant`s philosophical treatise on radical evil. Then, this paper argues that the evil of banality is in fact resonates with the radical evil because both of them share an ideological fantasy of stringent duty as absolute moral tenet ironically formed through ordinary man`s self-deception. In the novel, Stevens, an English butler, shades his hidden totalitarian desire and banality under his subsided unreliable narration saturated with ideological fantasy of replacement of moral duty to occupational duty. Though he, going through turmoil of his master, Lord Darlington, a complicit to Nazi, gradually gets disillusioned at his ossified belief on his master and nationalism imbued by fascism, Stevens cannot help falling short of abandoning the whole ideological fantasy which results in ambiguous ending in which it is not certain whether Stevens comes to an epiphany of the true meaning of his past life as a butler/totalitarian sympathizer or not.

‘평범한 악’과 함께 살아가기: 아우슈비츠 이후의 윤리

이영진 민주화운동기념사업회 2022 기억과 전망 Vol.- No.47

This essay engages in the contemplation and reflection on the question of how we may reach at reconciliation, forgiveness, and ethics in Korean society, whose modern history was riddled with large and brutal acts of state violence. To address this difficult question, this essay takes a necessary detour that draws on the works of Hannah Arendt and Primo Revi, two thinkers who reflected on the nature and experience of the violence committed in Auschwitz. Hannah Arendt's reflection on Holocaust/Shoah, which was a system created to “produce” mass death, introduced the concept of “the banality of evil” as a keyword for understanding unprecedented state violence; while Primo Revi contemplated on the violence and the “grey zone” he had experienced in Auschwitz concentration camp as a Holocaust survivor. These concepts present a path for contemplating about how we may secure a common ethical sensibility that could guide the debate on realizing ‘transitional justice’ amid the confusion in today’s Korean society. It must be made clear that while “the banality of evil” and “grey zone” are concepts proposed to help us better understand the terrible, unprecedented violence of the Holocaust in Europe, which can be transplanted for understanding state violence in Korea, but they cannot be used to provide an excuse for forgiving the perpetrators of violence. Based on this understanding, the next question this essay explores is whether forgiveness, especially collective forgiveness for state violence, is impossible. In answering this question, various reflections on forgiveness offered by writers in the post-Holocaust Western society, such as Simon Wiesenthal, Jean Amery, Primo Revi, Jacques Derrida, and Jaume Cabre, are reviewed to distinguish forgiveness from amnesty/ conciliation, which often operates based on the logic of politics in real-world society. Unlike amnesty or conciliation, forgiveness does not mean that the situation caused by the tragic incidents of state violence have come to an end. It is important to remind ourselves that making continuous efforts to correct the evil committed by the state and paying close attention to the testimony of survivors, which may be termed as the “collective duty of memory,” is an important element of our societal ethics in modern day Korea, where living with “banal evil” is unavoidable.

포스트 코로나 시대의 ‘환대’의 회복을 위한 기독교교육: Arendt의 정치적 환대를 너머서

원신애 한국기독교교육정보학회 2022 기독교교육정보 Vol.- No.72

This study examines Arendt's concept of political rights and political hospitality and deepens its notion to suggest the possibility of Christian education for the restoration of hospitality. First, regarding the meaning of Arendt's hospitality and the banality of evil, the concepts of the banality of evil, thoughtlessness, and illiteracy in the novel ‘The Reader' are considered from the perspective of Christian education. Secondly, this paper explores the meaning of hospitality from the Bible. Thirdly, beyond Arendt's politics of hospitality, this study proposes the possibility of Christian education for the hospitality of justice in the post-COVID 19 era. Arendt emphasizes the importance of political activity and action (praxis). It is to recover by revealing human plurality for a human life. In addition, Arendt's 'story-telling' as a political methodology for the politics of hospitality is a way to draw one's little stories from past experiences. Hannah in the novel‘The Reader’shows the characteristics of illiteracy, thoughtlessness, and the banality of evil. Her illiteracy and thoughtlessness lead to non-hospitality towards the other. However, as she begins to learn how to write in prison, she thinks, recognizes and reflects on her evil deeds. Eichmann's thoughtlessness and Hannah's non-hospitality have the face of the banality of evil. Christian education for the restoration of hospitality in the post-COVID 19 era should recover thoughtness through literacy education, enhance education as a writing of hospitality, and move toward nurturing hospitality towards hospitality of justice. 이 연구는 아렌트(H. Arendt)의 정치적 권리와 정치적 환대의 개념을 살펴보고 그것의 개념을 심화시켜서 환대의 회복을 위한 기독교교육의 가능성을 제언하고자 한다. 첫째, 아렌트의 환대의 의미와 ‘악의 평범성’과 관련하여 소설『책 읽어주는 남자』(The Reader)에 나타난 ‘악의 평범성’, ‘무사유’, ‘문맹’ 개념 등을 교육적 관점에서 고찰한다. 둘째, 성경의 환대에 대한 제(諸)입장들을 살펴본다. 셋째, 아렌트의 정치적 환대를 너머서 포스트 코로나 시대의 정의의 ‘환대’를 위한 기독교교육의 가능성을 제시 하고자 한다. 아렌트는 정치적 환대를 위해서 정치적 활동, 행위(Action/praxis)의 중요성을 강조한다. 그것은 인간다운 삶을 위한 인간의 복수성을 드러내며 회복하는 것이다. 또한 아렌트는 정치적 환대를 위해서 정치적 방법론으로서 ‘이야기 하기’, 즉 글쓰기 방법은 자신의 작은 이야기들을 과거의 경험으로부터 끌어내는 방식이다. 소설『책 읽어주는 남자』의 한나는 문맹, 무사유, 악의 평범성을 보여준다. 그녀의 문맹과 무사유는 타자에 대한 비환대로 이어진다. 그러나 감옥에서 글을 깨우치기 시작하면서 사유하고 자신의 악행을 인지하고 성찰하게 된다. 아이히만의 무사유와 한나의 비환대는 악의 평범성이라는 얼굴을 하고 있다. 포스트 코로나 시대의 환대의 회복을 위한 기독교교육은 문해교육을 통해 사유성을 회복하고, 환대의 글쓰기로서 교육을 회복하며, 정의의 환대를 향하여 성육화된 환대로 나아가야 할 것이다.