한국사회에서의 개인화 현상과 그 극복 방향 - J. S. Mill과 E. Durkheim의 인간관을 중심으로

안태준 영남대학교 인문과학연구소 2019 人文硏究 Vol.- No.89

In this study, to find a way to overcome the de-social individualization of Korean society; I conducted a study on the human being’s views of Durkheim and Mill. The results of the study are as follows. First, Mill and Durkheim's views of human nature emphasized the harmony of individual and society in general and was critical of the excess of individuality, but showed the opposite attitude in the direction for formation of sociality. Mill argued it was abnormal that individuals pursue only individuals’ own interests in the society, and Durkheim argued that individuals suffer from severe pain when individual desires are over-expressed. However, while Mill argued that individuals could form sociality through the innate human nature of human beings, Durkheim argued that social norms existed outside of human beings could form sociality of individuals. Second, I presented the direction to overcome the de-social individualization. In order to overcome the de-social individualization, it is necessary to change the perception that the expansion of individuality seriously threatens the individual and the society, and strengthen the sociality through the interaction of the human being’s inner and the social norms. 본 연구에서는 한국사회에서의 개인화 현상과 그 극복 방향을 모색하기 위해 뒤르케임과 밀의 인간관에 대한 연구를 진행했다. 우선, 뒤르케임과 밀의 인간관 연구를 통해 개인과 사회의 관련성과 사회성 형성의 방향성을 살펴보았다. 다음으로, 한국사회에서의 개인화 현상을 극복할 방향에 대해서 모색해보았다. 연구 결과는 다음과 같다. 첫째, 밀과 뒤르케임의 인간관은 공통적으로 개인과 사회의 조화를 강조하고 개인성의 과잉에 대해 비판적이었지만, 사회성 형성의 방향에서는 정반대의 태도를 보였다. 밀은 개인들이 영리만을 추구하는 사회를 비정상적이라고 주장했고, 뒤르케임도 개인의 욕망이 과잉 표출되면 개인도 심한 고통에 시달린다고 주장했다. 하지만 밀은 인간 내면의 선천적인 인간 본성을 통해 사회성을 형성할 수 있다고 한 반면에, 뒤르케임은 인간 외부에 존재하는 사회 규범을 통해 사회성 형성이 가능하다고 주장했다. 둘째, 한국사회에서의 개인화 현상을 극복하기 위한 방향을 제시했다. 개인화의 문제점인 ‘탈사회성’을 극복하기 위해서는 개별성의 확장이 개인과 사회를 심각하게 위협하고 있다는 인식의 전환이 필요하고, 인간의 내면과 사회의 외적 규범의 상호작용을 통해 사회성을 강화시켜 나가야 한다. 본 연구는 한국사회 개인화의 ‘탈사회성’을 극복하기 위한 기본적인 방향을 제시했다는 점에서 의미가 있다. 개인과 사회에 고통을 안겨주는 탈사회적 개인화의 극복에 도움이 되길 기대한다.

개인화 : 차이와 합의 생산의 접점

김동규 부산대학교 인문학연구소 2008 코기토 Vol.- No.63

This essay is the individualization that is Juergen Habermas’ main concept. In various articles, Habermas explains individualization. He considers the process of building self-identity as the process of individualization with dependence upon the theory of development of moral consciousness. However, If we stop tracing his thought at this point, we can’t explain further how the individual subject, who can make life-world plentiful, is constituted and who gives existing social consensus a shock. For Habermas, individualized individual has the universal perspective and individual perspective at the same time. So, he is autonomy in moral aspect and existential in ethical-aesthetical aspect. On the one hand, he is the self who can make autonomically determination. he can reflect post-conventionally and critically. In this context, he can be free himself from oppressive traditions. On the other hand, he is the self who can realize himself existentially. he can express his individuality and he tries to take acknowledge from the other. In this context, he is the self realizing himself. Through this explanation, individualized individual gives the energy of change to existing social integration and conventional tradition. He expresses differences and he can make them justifying rationally. In doing so, He can produce social evolution. Sometimes, Habermas has been misunderstood as thinker, who emphasizes only the concept of consensus, by other theorists. But no difference is no consensus. Individualized individuals produces differences and they have an ability which can found them rationally. Differences can reach to a consensus or a consensus of discord. And differences can be keep back for the future solution. We can’t explain this without the individualization.

기업연상이 소비자의 자아연관성과 개별브랜드의 충성도에 미치는 영향

최낙환,박덕수 한국유통과학회 2011 유통과학연구 Vol.9 No.1

Research regarding corporate associations in marketing has generally been approached using the association theory. However, limited research investigates the effect of corporate associations on consumer loyalty to individual brands by examining the role of self connectedness with a corporate image. The activation of behavior-related constructs can influence individuals' behaviors without their intention or conscious awareness. A recently developed body of research suggests that self connection can play an important role in affecting subsequent behaviors. Although these effects have received considerable attention, the set of mechanisms involved in self connectedness and loyalty to individual brands is not clear. An active self account in which associative constructs can affect behavior by temporarily altering the active self-concept may lead to behavior or evaluation. If the exposure to a corporate brand can induce consumers’' cognitive associations and goal-primed effects through the role of active self accounting, the connectedness between the consumer’'s self and the corporate brand could be developed and this connectedness could be explained by associative and connection models and the goal priming theory. Therefore, this study investigates the influence of corporate associations on loyalty to individual brands through connections between the corporate and the consumer’'s self. There are three main purposes of the research. First, theories regarding corporate associations will be explored.Second, theories of self-concept will be investigated and self connectedness with corporate brands will be explored. Third, the effects of the connectedness between the self and the corporation on corporate identification and loyalty to individual brands will be investigated. For the purposes of this research, the types of corporate associations are classified into corporate ability (CA) associations and corporate social responsibility (CSR) associations. Furthermore, the connectedness between the consumer’'s self and the corporate image are divided into two concepts: the connectedness between the individual self-concept and the corporate identity and the connectedness between social self-concept and the corporate identity. This study suggests the hypotheses that the types of consumer self connections with the corporate image could vary according to the types of corporate associations created and further that the connectedness between the corporate association and the consumer’'s self-concept have positive effects on loyalty to corporate individual brands. The results of testing these hypotheses are as follows. First, corporate ability associations enhance the connectedness between the consumer’'s individual self and corporate brands. That is, corporate ability associations influence individual connectedness between the corporate and individual self-concept positively from the viewpoint of the consumer’'s personal ability and branding success. In addition, corporate social responsibility associations have a positive effect on social connectedness between the corporation and the consumer’'s social self-concept. Second, the connectedness between the corporate brand and the consumer’'s self-concept affects identification with the corporation. The consumer’'s personal self and social self connectedness induces corporate identification. Third, individual self connectedness has a positive effect on loyalty to corporate individual brands, while social self connectedness does not. This also means that individual self connectedness with the corporate image or brand plays a more important role in forming individual brand loyalty than social self connectedness with the corporate does. In addition, social connectedness cannot influence individual brand loyalty until it passes through identification with the corporate. Fourth, consumers who experience identification with a corporate identity also show positive responses to corp...

‘개인공동체’로서의 굿문화 엿보기

박흥주 실천민속학회 2016 실천민속학연구 Vol.27 No.-

한국민속 내에 잠재된 가능성에 대한 인식력 제고와 더불어, 이제까지 한국민속학이 이룬 성과를 재창출의 토대와 가능성으로 적극 활용하려는 인식제고에 관심을 갖고, 그 한 방안으로서 한국민속문화가 갖고 있는 공동체의 실상과 그 특성에 주목하였다. 현대 사회에 긍정적으로 기여할 수 있는 공동체론과 그 실체 형성에 기여할 방안을 찾기 위해굿문화를 대상으로 살펴본 결과, 개체와 집단과의 관계는 상보적이어야 하는 공동체였으며, 상생하기 위해서는 개체성을 최대화시키고 집단성을 최소화시키는 인식체계가 도출됐다. 이를 실제상황에서 매 순간마다 최대한 발현시키기 위해서는 주체성(내 멋), 원초성, 즉흥성(시나위), 현장성을 얼마나 살려나가는 가가 관건이었다. 현대사회는 “자본주의 인간형으로서의 개인이 확산 심화되는 상황에서 개인을 어떻게 바라봐야 할 것이며, 공동체와의 관계가 계속 서로에게 유익할 것인가, 공동체와의 바람직한 현재적 관계 설정을 어떻게 할 것인가를 제시할 수 있어야 한다.”는 진단으로 요약될 수 있었다. 현대인들은 자신 이외의 모든 사회 구성원들이 자신을 주체로 간주해주지 않는 상황에 직면해 있으며, 거대한 타자들의 대상화에 대항해 홀로만 스스로를 주체라고 주장하는 사태에 직면하고 있다. 점점 구성원들 사이에서 주체적 존재로 인정받거나 상호협력이 불가능한 상황으로 치닫는 중이다. 그것이 극명하게 드러나는 현상을 ‘익명성’에 자신을 숨기는 개인의 확산이라고 봤다. 그러면서도 관계에 대한 필요와 욕구는 상존해 있다. 익명성은 필요한 내용을 그 순간(한정된 시간)만 공유하기를 원한다는 특징을 보인다. 익명성이 자신을 보호할뿐더러 오히려 자신의 주체성을 적극 발현시킬 수 있는 장치와 통로로 전환시키는 방안이 되고, 익명성을 유지하면서도 상호 협력할 수 있는 적절한 접점을 찾는 공동체를 찾을 수 있다면, 익명성과 한정된 시간을 공유하려는 현대인들의 속성을 굳이 부정할 필요가 없을 것이며, 오히려 시대성을 획득한 적절한 현대의 공동체문화를 구축할 돌파구일 수 있다. 그 접점찾기에서 굿문화의 공동체성에 주목해봤다. 집단보다는 개체의 절대성과 주체성 발현을 최대한 보장하려는 굿문화의 인식목표는 현대인들이 개인의 주체성을 견지하려는 목표와 상통한다. 익명성 또한 굿문화는 이를 보장할 수 있는 방안이 내재된 것으로 보았다. 그것은 즉흥성과 현장성에서 도출됐다. 즉흥성은 그 순간의 상황과 관계를 개체가 주체적으로 소화해서 적극 자신을 발현시켜내는 것으로서, 이를 그 현장에 있는 집단(다른 개체들)으로부터 ‘인정받음’을 획득하거나 집단이 그 개체의 즉흥성을 인정하게 될 때 서로 ‘하나’가 되는데 기여할 수 있었다. 익명성으로 실체를 가린 상태라 하더라도 이는 가능했다. 굿문화에서도 익명성이 필요로 할 때는 탈(가면)과 인형이라는 장치를 적극 활용하였다. 사회전체와 개인이라는 관계가 설정될 수밖에 없는 현대인들에게는 익명성이 자신의 주체성을 보호받을 수 있는 좋은 ‘탈’일 수 있으며, 한시적인 만남은 이를 안정적으로 발현시켜줄 수 있는 장치일 수 있다. 현대인 저마다의 주체성 발현이 ‘내 멋’이 되고, 내 멋에 원초성도 담보된 문화를 갖게 될 때, 그 만남의 순간만을 최대한 내 멋으로 즐기는 것이 시나위적으로 조화를 이룬다면 공동체형성에 긍정 ... In this thesis, we focus on the reality and characteristic of a community in Korean folk culture to reconsider cognitive faculty about possibilities of the folk culture. It is one of the ways that raise awareness about using products of Korean folklore as foundation of creation. We study about the culture of Kut to find the theory about communities that could contribute to modern society and the solution that leads to build up real communities. As a result of this study, the main characteristic of that community is complementary relationships between a community and its individuals. In this community, we also find a recognition that maximize individuality, while minizing collectivity to coexist. To manifest this characteristics in every moments, the way which revive subjecthood(Nae-Meot), primitiveness, improvisation(Sinawi), monument is important. In Modern society, we have to propose the question how we perceive an individual and what kind of a relationship between an individual and a community is good for both, while the personality of capitalism is spreading and intensifying. Modern people confront the circumstances in which all of the social members except oneself don’t regard the person as a subject, at the same time an individual asserts one’s subjecthood alone in opposition to a great crowd’s objectifying. The symptom is more and more severe so that the approval for a subject being among the members or the mutual cooperation with others are almost impossible. This phenomenon clearly appears in spreads of hiding individual behind anonymity. Nervertheless the needs and desires for relationships still exist. Anonimity has feature that people want to share the moments only in case of needs. On the other hand, by anonimity, we are able to protect oneself and, furthermore, we find the ways to express one’subjecthood. If we find the community that maintains individual’s anonimity and mutual coopteration with others at the same time, it is unnecessary to deny modern people’s ironic characteristics. Inversely we could make breakthrough to build appropriate culture of modern communities. As finding the contact point, we focus on communal characters of culture of Kut. The perceptional purpose of the culture of Kut, that ensures appearance of individual’s absoluteness and subjecthood ratherth an community’s, connects with modern people’s purpose to maintain personal subjecthood. Also the culture of Kut has a solution to guarantee anonymity. It is found on improvisation and monument. Spontaneity appears in a moment when individuals adapt autonomously their circumstances and relationships, so they actively express themselves. It contributes to become a ‘one’ with others by acommunity’s (or other individuals’ in a community) acceptance in the moments or by a community’s recognition about individual’s spontaneity. That is possible, even though when an individual is hiding it’s nature by anonymity. In the culture of Kut, they actively use devices like masks and dolls when they needs anonymity. Anonymity is a wonderful mask to protect one’s subjecthood for modern people, who unavoidably are positioned between an individual and a whole community. A brief encounter is an device to stably guarentee it. When modern people’s subjecthood emerges one by one and becomes ‘Nae-Meot’ and, when primitiveness is preserved in ‘Nae-Meot’, furthermore, when individuals enjoy the every moments of contacts harmoniously, the formation of conmmunities procedespositively. To find that way, this thesis connects ‘the community which respects one’s individuality’ with the term and concept of ‘Anonymous Social Network’. And we raise the possibility ofcontribution to build specific ‘Anonymous Social Network’ by the culture of Kut.

"주체 없는 개체화"?: 들뢰즈와 로런스에 있어서의 개체성

김성호 ( Sung Ho Kim ) 영미문학연구회 2005 영미문학연구 Vol.9 No.-

This paper attempts to uncover and discuss some points of difference between Deleuze`s and Lawrence`s conception of individuality. Apparently there is much common ground between the two thinkers. They both deny the romantic mediation of individuality by totality. They postulate a corporeal (as opposed to spiritual) depth for each individual, which renders the latter at once singular and impersonal. Most significantly, they conceive individuality as a "system of difference" in which the differentials communicate with each other without thereby losing their respective singularities. A closer look at their writings reveals, however, that Deleuze and Lawrence take opposite directions in explaining the individuation of life. In Deleuzian ontology, the starting point is invariably "differentiation" at the level of pre-individual differentials or singularities. It advances to the phase of "individuation" in intensity, and then to that of "differenciation" in extensity. For Lawrence, by contrast, a living being attains its originary individuality the instant it comes into being, after which it completes the individuality by establishing a differential system inside itself and between it and the external universe. Individuation thus appears in Lawrence as the active self-evolvement of the individual, corporeal agency which he calls "the creative unconscious." Further differences follow from this fundamental one. For Lawrence, individuality is tantamount to ontological "purity," something one should achieve for one`s life, whereas for Deleuze it indicates nothing other than the indivisibility or "haecceity" of a specific "intensive quantity." Lawrence refers the integrity of an individual to "truthful" relationship, but Deleuze tends to reduce it to the "being of becoming," the eternal return of difference, or "metaschematism" as such. Again, for Lawrence creativity involves the balanced working of the dual force of sympathy and repudiation, or of Motion and Rest, while for Deleuze creativity affirms itself in the universal "slipping" of "haecceities," which might bespeak the ascendency of mobility over stability in his thinking. In terms of literary criticism, Lawrence asks a novelist to achieve a dramatic balance between social and creative causality, although Deleuze seems to be gratified with the necessity of chance-a point well illustrated by their respective comments on Thomas Hardy.

전후 '자유' '개인'과 민족 주체의 문제

김용희(Yong-hee, Kim) 어문연구학회 2009 어문연구 Vol.61 No.-

The purpose of this paper was on integrating into poems the problem of 'individual subjectivism', the frequently emerging agendum in poem collections by Poet Kim Soo-young, in other words, common and epic dialects and the word of "I" as the confession word, in an effort to discuss whether the subject of poems by Kim Soo-young was dealt with in the aspect of 'modern individual'. From the perspective of ethnicity and individual subjectivism-based Korean history, 'individual' and 'individual subjectivism' seems to have gradually been at ebb in the face of the words of 'liberty' and 'individual' pandemic throughout early the 1950s. The end of the 1960s led to a change of liberal democracy to ethnic nationalism. The erosion of the concept, 'liberty' and the emphasis of the concept, 'ethnicity' impelled 'liberty' to advance into political one, not autonomous individual ethical concept. Appearing in poem collection by Kim Soo-young, "I" appear to have been associated with poetic traits of intellectual self-awareness, integrity and consciousness based on direct and real experiences. But, strictly speaking, the word of "I" written by confession style was depicted as the word not as 'modern individual' but as 'ethnic and collective subjectivism'. As to family, typical private and privacy domain, Poet Kim Soo-young was not so much focused on modern individual tastes and autonomous consumption rights, but he mirrored the absolute distaste of western materialism, giving insight into nationalism -oriented modern subjectivism. In this manner, ethnic subjectivism-based modernist attempted to engage in the worldand make the world objectivize, in light of "I" and "You", looking at the history and era through the view of right and sound world, as part of a bid to hold ethnic subjectivism at the stage of cultural transition in complex era. In the respect, the word of 'individual' by Kim Soo-young can be referred to as the meaning of ethnic and collective subjectivism-based individual, rather than 'non-nationalism liberal individual'.

개인성과급 격차가 직무소진에 미치는 효과 : 팀-구성원 교환관계의 매개효과

성수현,양혁승 대한경영학회 2019 大韓經營學會誌 Vol.32 No.7

개인과 조직의 성과를 높이려는 목적에서 많은 국내 기업들이 개인성과에 따라 임금을 차등적으로 지급하는개인성과급 제도를 널리 활용해왔다. 그 동안 개인성과급 제도의 효과에 대한 연구는 주로 개인의 동기 제고와개인의 업무성과에 미치는 효과에 초점을 맞춰 이루어져 왔다. 그러나 몇몇 연구자들은 개인성과급 제도가구성원들 사이의 협력을 저하시키거나(Johnson et al., 2006; Pearsall, Christian, & Ellis, 2010; Pfeffer & Langton, 1993), 직무소진과 같은 부정적 효과를 유발할 가능성에 대해 언급해왔다(Larkin, Pierce, & Gino, 2012; Shirom, Westman & Melamed, 1999). 개인성과급 제도가 조직구성원들로 하여금 직무소진을 경험하게한다면, 개인성과급 제도가 단기적으로는 동기 제고를 통한 개인성과나 조직성과의 향상에 기여할 수 있겠지만, 중장기적으로는 개인과 조직의 성과에 부정적인 효과를 유발할 수 있다. 이런 이유로 개인성과급 제도가 직무소진과 같은 직장생활의 질에 미치는 역효과를 규명하는 추가 실증연구의 필요성이 제기되어 왔다(Ganster, Kiersch, Marsh, & Bowen, 2011). 본 연구는 개인성과급 제도의 강도를 나타내는 급여 격차가 직무소진의 하위차원인 ‘고갈’과 ‘일로부터의심리적 이탈’에 미치는 영향을 규명하였다. 개인성과급 격차가 직무소진에 미치는 직접적인 효과를 검증하였고, 한 걸음 더 나아가 Demerouti, Bakker, Nachreiner, and Schaufeli(2001)의 직무요구-직무자원 모델(job demand-resource model)을 토대로 중요한 직무자원이라 할 수 있는 팀-구성원 교환관계가 개인성과급 격차와고갈 및 일로부터의 심리적 이탈 사이의 관계를 매개하는지를 검증하였다. 실증연구를 위해 다양한 직종에 종사하는 조직구성원들을 대상으로 설문조사를 시행하였다. 분석 결과, 개인성과급 격차가 직무소진의 하위개념인 ‘고갈’에는 직접적인 영향을 미치는 것으로 나타났다. 반면, 일로부터의 심리적 이탈과는 팀-구성원 교환관계를 매개로 한 간접효과만 존재하는 것으로 나타났다. 이러한 차이는직무요구가 높은 경우 지속해서 스트레스를 받게 되고 에너지가 소모되어 고갈을 발생시키는 반면(e.g. Demerouti et al., 2001, Lee & Ashforth 1996), 직무자원이 부족한 경우에는 효과적인 목표 달성이 어려워지고이로 인해 실패나 좌절감을 경험함으로써 일로부터의 심리적 이탈이 발생하기 때문이라(Bakker, Vardakou, & Kantas, 2003) 추론해 볼 수 있다. 결론에서는 연구결과의 해석과 의의, 한계점과 향후 연구 방향 등을논의하였다. For the purpose of enhancing individual and organizational performance, many domestic companies have widely used individual incentive schemes that differentiate individuals' pay according to their performance. However, some researchers have mentioned the possibility that individual incentive schemes may cause adverse effects such as job burnout (Larkin, Pierce, & Gino, 2012; Shirom, Westman, & Melamed, 1999). Although individual incentive schemes can contribute to improving individual-level performance or organizational performance through employees' motivation in the short term, if they cause employees to experience job burnout, they can have a negative effect on individual-level and organizational performance. For this reason, additional research to identify the adverse effects of individual incentive systems on the quality of employees' work life such as job burnout has been called for (Ganster, Kiersch, Marsh, & Bowen, 2011). However, the effects of individual incentive schemes on job burnout have rarely been investigated. This study was conducted to investigate the effect of individual pay dispersion, which represents the intensity of an individual incentive system, on two sub-dimensions of job burnout, that is, exhaustion and disengagement from work, respectively. This study examined the direct and indirect effects of individual pay dispersion on exhaustion and disengagement from work. As for the indirect effects, a team-member exchange relationship, which is an important job resource, is proposed to mediate the relationship between individual pay dispersion and job burnout, following the job demand-resource model of Demerouti, Bakker, Nachreiner, and Schaufeli (2001). Following two hypotheses were tested: Hypothesis 1: Individual pay dispersion is positively related to job burnout. Hypothesis 2: Team-member exchange mediates the relationship between individual pay dispersion and job burnout. Specifically, individual pay dispersion is negatively related to job burnout through team-member exchange relationship, which is regarded as an important job resource. For the empirical test, we surveyed the employees who worked in various occupations. Finally, 219 questionnaires were used for analysis. The results showed that the individual pay dispersion directly affected the exhaustion, which is a sub-dimension of job burnout. On the other hand, it was found that there was indirect-only mediation effects through team-member exchange relationship between the individual pay dispersion and disengagement from work, which is another sub-dimension of job burnout. In conclusion, the meaning and implications of the study results, limitations of the study, and future research direction were discussed.

개인화의 양면성과 새로운 정치의 가능성

김정훈 한국사회과학연구회 2015 동향과 전망 Vol.- No.94

This paper situates individualization in a dual context: the individualization of sufferings and the rise of networked individualism. On the one hand, the individualization of suffering under neoliberalism produces the tendency for social fragmentation. But, on the other hand, it opens a new political avenue on which new online social capitals are articulated with strong political leadership. Therefore, individualization is an ambivalent process not only institutionally forcing individuals accountable for their own decision and life but also voluntarily forging collective political action in a networked circumstance. Based on the observation of new political chances, this paper challenges two influential interpretations of individualization process in South Korea: economic reductionism interpreting the problem of ‘sampo sedae’ as a mainly economic phenomenon without relevant consideration on identity change of young generations, and the “individualization without individualism” thesis ignoring the rise of subjective individualism in making one’s decision in recent history of South Korea 이 글은 한국사회는 저출산 문제, 세대갈등 등과 같은 새로운 문제에 직면하고있으며, 이러한 문제를 해결하기 위해서는 새로운 관점, 즉 개인화의 관점이 필요하다는 시각에서 개인화 이론을 정리하고, 그것의 정치적 함의를 도출하는 것을 목적으로 하는 시론적인 글이다. 이를 위해 이 글은 벡, 기든스, 바우만에 의해주장되었던 개인화 이론을 웰먼, 카스텔 등에 의존하여 정보화 사회 혹은 네트워크 사회에 맞게 재구성하고, 개인화가 갖는 정치적 함의를 검토한다. 이 글은 기존의 개인화 이론이 개인주의에 관한 구체적인 정의가 없었음을 비판하고, 개인화를 ‘1960년대 발생한 주관적 개인주의, 즉 자기실현과 다양성에 대한 인정의가치가 주류화되는 과정’으로 정의한다. 이러한 개인화 과정은 한편으로 신자유주의와 접합되어 ‘고통의 개인화’와 이로 인한 사회의 파편화를 낳지만, 다른 한편으로 정체성 혁명이 낳은 주관적 개인주의와 결합하여 새로운 정치적 대안과새로운 사회통합의 가능성을 낳는다. 이 글은 이러한 개인화의 양면성을 인정하면서 개인화를 신자유주의와 일치시키기보다는 그것의 정치적 가능성에 주목한다. 네트워크된 개인주의와 주관적 개인주의의 접합으로 나타난 약한 유대는 사회 자본을 확대할 뿐 아니라 정치적 리더십과 같은 강한 유대와 결합하여 신자유주의를 극복할 수 있는 새로운 정치적 가능성을 갖고 있기 때문이다. 이런 관점에서 보면, 한국의 개인화 과정은 ‘개인주의 없는 개인화’가 아니라 주관적 개인주의가 확대되는 과정으로 이해될 수 있으며, 한국은 신자유주의적 개인화에도 불구하고 노무현 현상에서 볼 수 있듯이 약한 유대와 강한 유대를 결합한 경험을갖고 있다는 점에서 개인화의 긍정적 계기를 발전시킬 수 있는 역사적 자원을 갖고 있다.

개인주의와 국제법규범

송지우 한국법철학회 2023 법철학연구 Vol.26 No.2

Various areas of international law—and more broadly the current ‘liberal international order’—are often criticized as being objectionably individualistic in their content and underlying conception of personhood. Against this backdrop, I distinguish among and investigate three distinct kinds of individualism—the explanatory thesis of methodological individualism, the justificatory thesis of justificatory individualism, and substantive individualism, or theses about the constitution of self and relations between individuals and their communities. I argue that appreciating the theoretical independence of these three kinds of individualism can help us better understand the significance of different critiques of individualism. I am especially interested in establishing independent theoretical space for justificatory individualism, on which, for an international legal norm to be justifiable, it must be justifiable to each individual person who is subject to the norm by appeal to individual reasons, rather than to the reasons of some collective or reasons that aggregate claims across individuals. Justificatory individualism is importantly distinct from both methodological and substantive indi- vidualism. Whereas methodological individualism, by its inner logic, is plausibly understood sometimes to give way to methodological statism at the international level, justificatory individualism does not similarly allow for such flexibility between individualism and statism: international legal norms must remain individualistic in justifiability. Whereas substantive individualism is the direct target of most prominent critiques of individualism in international law, justificatory individualism, in its modest normative building blocks and procedural orientation, is typically not directly susceptible to these critiques. Throughout, I use the example of international human rights law to illustrate my arguments. 본 논문은 국제법규범, 그리고 나아가 현재의 이른바 ‘자유주의적 국제질서’가 지나치게 개인주의적이라는 비판을 배경으로, 국제법규범에 관한 개인주의를 세 가지 유형으로 구분하여 각각의 특성과 서로의 관계를 탐구한다. 구체적으로는 설명 논제인 방법론적 개인주의(methodological individualism), 규범의 정당화에 관한 논제인 정당화 개인주의(justificatory individualism), 그리고 개인의 정체성 구성에 있어 사회적 사실들의 역할 혹은 개인과 공동체 사이 도덕적 관계의 성격에 관한 논제인 실질적 개인주의(substantive individualism)를 구분한다. 본 논문은 세 가지 개인주의의 이론적 상호독립성을 파악하는 것이 해당 비판의 범위와 강도 및 중요성을 이해하는 데 유용하다고 논증한다. 나아가 본 논문은 상대적으로 덜 익숙한 논제인 정당화 개인주의의 독립적인 이론 공간을 확립하고자 한다. 정당화 개인주의에 따르면, 어떤 국제법규범이 정당화가능(justifiable)하려면 그 규범은 규범의 적용을 받는 각 개인에게 해당 개인의 개인적 이유들(individual reasons)에 근거하여 정당화될 수 있어야 한다. 정당화 개인주의는 방법론적 개인주의, 실질적 개인주의의 양자로부터 주요하게 구별된다. 방법론적 개인주의는 특정한 (자유주의적) 인간관이나 규범론을 함축하지 않는 논제이며, 국제법규범이나 국제 현상을 설명함에 있어서 방법론적 개인주의를 활용하지 않는 선택은 통상 규범적 함의를 지니지 않는다. 이와 달리 정당화 개인주의는 국제법규범의 정당화에 관한 논제로, 그로부터의 이탈은 주요한 규범적 함의를 지닌다. 그러나 또한 정당화 개인주의는 특정한 유형의 실질적 개인주의를 함축하지는 않는다. 이 점이 중요한 이유는, 자유주의 국제질서와 국제법에 대한 이른바 ‘개인주의 비판’(individualism critique)이 많은 경우 구체적인 실질적 개인주의 명제를 대상으로 해서이다. 정당화 개인주의는 이들 비판의 직접적인 대상이 되지 않는다. 본 논문은 논의를 아우르는 사례로 국제인권법의 경우를 활용한다. 요컨대 본 논문은 방법론적 개인주의, 실질적 개인주의, 그리고 정당화 개인주의의 구분과 관계 파악을 통해 현재의 국제법 및 국제질서에 제기되는 이른바 ‘개인주의 비판’(individualism critique)의 좀 더 정확한 이해를 도모하고, 정당화 개인주의의 독자적인 공간을 확인하고자 한다.

근대적 개인과 문제적 개인― 5⋅4시기 루쉰의 고민과 구상

김하림 한국중국현대문학학회 2018 中國現代文學 Vol.0 No.86

These three structures that form the basic axis of Luxun's work, namely, ‘The World, the Hero, and the People', have structures similar to ‘Society, Individual, People'. This is exactly the three factors that Luxun considered during this period: Individual independence, solidarity and social development. Luxun felt that people should be formed through the solidarity of independent individuals, modern and autonomous individuals, and these individuals, thereby leading to the development of society. This can and should be done simultaneously with each other, not sequential or stepwise, Luxun thought. The reason Luxun emphasized at this time that the dignity of individuality and values of the individual were the basis of human dignity is that the “mass-society” of China was not a “modern-problematic” individual solidarity. The majority of the people in the novel are described as the ignorant and ignorant people who avoid the main characters, and they are described as “the private group” or “the neighborhood network.” In this sense, during the period of May and 4th, Luxun focused his ideas on the emergence and birth of independent individuals through Real Individual. In other words, the creation of a “problematic individual” based on a “modern individual” is critical to China.