에드워드 사이드의 아마추어 지식인론

고부응,김미숙 한국비교문학회 2010 比較文學 Vol.0 No.52

While the university has traditionally been the major site of the production of intellectual discourses, the disappearance of the intellectual is in parallel with the crisis of the university. This paper examines Edward Said's theory of the intellectual as presented in his Representations of the Intellectual. Said defines intellectuals as individuals with a faculty of representing a message and philosophy to, as well as for, a public. By this definition, Said distances himself from other theoreticians of the intellectual such as Gramsci, Gouldner, Foucault, and Spivak, and presents the role of the intellectual as a mediator between the intellectual himself/herself and the public. The intellectual criticizes and challenges the power for the public as well as for himself/herself. For this role, Said argues, the intellectual should do away with professionalism and take in amateurism because amateurism lets the intellectual pursue for criticism and knowledge with care and affection while professionalism restricts the freedom of the intellectual. Said himself was an amateur intellectual in that he had been trespassing the boundaries of literature professorship for the defence of the Palestine cause. Said's controversial activities had also been protected by the university authorities in the name of academic freedom. The university, when it properly functions, can be a safeguard of intellectuals. The university in Korea is in crisis and this crisis can be overcome when university professors regain the role of intellectuals because intellectual activities and the ideal of the university are mutually supportive.

엄흥섭 단편소설에 나타난 지식인의 소멸 양상 연구 - 일제 말, 해방기 작품을 중심으로

조명기(Cho Myung-Ki),이재봉(Lee Jae-Bong) 한국문학회 2006 韓國文學論叢 Vol.43 No.-

  This paper makes Um"s novels created on simultaneous strong point flag end, liberation flag with taxts. This paper tried to observe the present generation world and the relationship and an intellectual and a circumference humanity and justice change aspect of intellectual. The result with after words is same.<BR>  First, simultaneous end and disappearance of the work all intellectual which is announced in the liberation flag and it is. Second, intellectual disappearance being on the intellectual inside knows is to a power of explosion of outside world. The present world, the condition where the belief of intellectual and crisis - opposition of economic comfort make progress considerably is, the intellectual is not a possibility of having the existence base. Third, intellectual disappearance actual condition and disappearance reveals the confrontation attitude which differs from the work which is created in the work where even in the beginning of history box, the author is in spite of created on simultaneous end and the liberation flag. Um"s the intellectual novels created on simultaneous end express the criticism intellectual thought the general refusal and resistance against the present generation. Belief withdrawal of intellectual or the ruin which intellectual is complete and there are works which are announced in the other side and the liberation flag. When seeing from the viewpoint which is an intellectual disappearance, the work of simultaneous end change of the liberation flag work, it will be able to understand with ruin of the effort intellectual for the belief persistence and a disappearance and an intellectual demobilization of intellectual.<BR>  With this the cause of same change is visible with the fact that it is to difference of the despair feeling regarding at present generation. The intellectual of simultaneous end the sugar place world only it will not be able to perform at future. The abnormal world when compared to above it will not be able to perform, liberation only a quality possibility the simultaneous time which crawls compared to compared to it accepts at despair time and there is not.

강경애의 소설에 나타난 지식인에 대한 인식

정원채(Won Chai Jeong) 한국현대소설학회 2009 현대소설연구 Vol.- No.42

This treatise was treated figuration and type of character intellectual, recognition and cause about intellectual in Kang Kyong-Ae`s novel. All the while Kang Kyong-Ae`s novel has been analyzed focus on women character and the people of the lower classes. But This treatise about Kang Kyong-Ae`s was analyzed focus on character of intellectual. In chapter two, two type`s recognition about intellectual was treated. And then, cause of Kang Kyong-Ae create novel of intellectual, theme`s quality on novel of intellectual, figuration of novel were treated. This analysis product critique about ideality and a petit bourgeois`s quality of intellectual, about protection socialistic intellectual. Also this sentence was mentioned that Kang Kyong-Ae`s novel call crossing and contrast of character`s eye, establishment self-reflection`s narrator of in the first person aim on figuration of this recognition. In chapter three, <anguish> and <human`s problem> were analyzed. Affirmative eye was exposed in <anguish> but rare in socialistic narrative. This point was showed both-sided recognition of intelletual. And this phenomenon well brought out in <human`s problem> rather than <anguish>. Kang Kyong-ae understanded the inside of intellectual of bourgeois, but doubted that intellectual of bourgeois practice socialism with joint proletarian classes focus on Shin-Chol of impotant character in this novel. In chapter four, origin of Kang Kyong-Ae`s recognition about intellectual was analyzed. intellectual of proletarian classes origin influenced strongly Kang Kyong`s recogniton of intellectual and her`s novel.

대동아공영권론과 '협력적' 지식인의 인식지형

최규진(Choi, Kyu-jin) 한국외국어대학교 역사문화연구소 2014 역사문화연구 Vol.50 No.-

이 글은 협력적 지식인이 대동아공영권론에 어떻게 포섭되었는지를 몇 개의 인식소를 통해 분석하면서 그들이 자발적 동의에 이르는 과정을 설명했다. 대동아공영권론은 사람들을 동원하고 전쟁의 정당성을 뒷받침하는 노릇을 했다. 그렇다고 대동아공영권론이 아무런 이론도 없는 '전쟁의 수사학'만은 아니었다. 대동아공영권은 그 나름의 '문법체계'를 가지고 있었고, 조선인 지식인에게 '번역과 해석의 문제'를 던져주었다. 식민지의 지식인들은 '세계사를 혁신하는 중요한 사건'인 중일전쟁 뒤에 역사의 '전형기'(轉形期)가 왔다고 생각했다. 그리고 자신들의 임무를 '사상통일'과 '문화통합'에 두었다. 체제 내적 지식인들은 그 임무를 하면서 제국 체제에 순응했다. 그러나 제국의 담론과 협력적 지식인의 담론 사이에는 균열이 있기도 했다. 그 균열을 저항의 거점이라고 볼 수 있을까. 이 글은 그 '균열'에는 실천적 저항을 만들어낼 가능성이 전혀 없었다는 것, 그리고 제국 담론과 식민지 지식인의 담론의 차이는 크지 않았다고 주장했다. 설령 협력적 지식인이 "모방하면서 차이를 만들어내는" 전유(專有, Appropriation)의 과정을 거쳤다 하더라도, 그 '차이'는 커 보이지 않는다. 협력적 지식인의 '담론실천'이란 끝내 제국주의 논리를 해석하면서 보완하고 다시 그것을 대중에게 퍼뜨리는 역할을 했을 따름이다. 체제 내적인 지식인이 발을 딛고 있는 곳에는 제국의 질서를 교란할 아무런 매개가 없었다. 제국과 식민담론이 착종하는 지점에서는 질서를 교란하기는커녕 질서 내부로 흡인하는 힘이 더욱 크게 작동되고 있었다. 그 작동 메커니즘은 지식인에게는 덫이자 늪이 되었다. 체제 내적 지식인과 대척점에 서있었던 대안적 지식인도 프롤레타리아 국제주의를 제대로 실현할 수 없는 역사 상황을 맞이했다. 그리고 계급연합의 질곡 속에서 자신의 뜻을 다 펼칠 수 없었다. 협력적 지식인의 환상은 제거되어야 할 것이었다면, 대안적 지식인의 질곡은 돌파해야 할 것이었다. 결코 그 두 진영을 같은 차원에서 평가할 수는 없다. 이 글은 체제 내적 지식인과 대안적 지식인이 해방 뒤에 미국과 소련이 진주하는 상황을 맞이하여 어떻게 대응을 했는지를 통시적으로 연구할 필요성을 제기했다. In this thesis, I explained how the cooperative intellectual were involved in the theory of common prospering area of great east asia (大東亞共榮圈) voluntarily, by analysing a few cognitive elements. The theory of common prospering area of great east asia played an important role to justify the necessity of war and to mobilize people. But this theory was not only 'the rhetoric of war' without any logic. It had its own 'the logical frame', and gave 'the problem of translation and interpretation' to the korean intellectual. The colonized intellectual thought that the transforming period after the chinese-Japanese war has come, the important accident for the world history renovation. Also, they regarded 'the unity of thought' and 'the cultural integration' as their mission. The intellectual in the regime accepted the imperial system, doing that mission. However there was a crack between the imperial discourse and the colony intellectual's discourse. Was that crack said to be a base of resistance? In this thesis, I emphasized that there was no possibility to make a practical resistance in that crack, and the difference between two discourses was not significant. 'The discoursing practice' of cooperative intellectual played a role to interpret and correct the imperial theory and to spread it to the public. They had no triggering motive to disturb the imperial order. In the clashing spot of two discourses, the power to absorb the order worked forcefully than to perturb it. That mechanism was the trap or the swamp to the intellectual. Alternative intellectual, though they stood in the opposite side of cooperative intellectual, could not realize the proletariat internationalism among the fetters of class union. Of course, two intellectuals could never be evaluate in the same respect. But, the fantasy of cooperative intellectual must be eliminated, and the fetters of alternative intellectual must be broken through. In this thesis, I presented the necessity to research how cooperative intellectual and alternative intellectual had dealt with the situation after the liberation diachronically.

옌롄커 소설 『풍아송(風雅頌)』 연구

전윤희 한국중국현대문학학회 2020 中國現代文學 Vol.0 No.94

In the current absurdity of Chinese society, Yan Lianke created the unusual, mean, hypocritical psychopathic intellectual Yangke(楊科). What kind of psychological background did the artist's figure, a grotesque intellectual, originate from? It was created by the combination of the original sin consciousness of Yan Lianke and the conscience as an intellectual. It was criticized that an intellectual from a rural village portrayed a ridiculous monster intellectual figure without knowing the reality of a Chinese intellectual, but his position as a writer seems clear. Intellectuals parasitic in an absurd society, Where is the intellectual dignity? Does the Chinese intellectual dignity exist? He is asking endless questions. In addition, he tells us that Shijing(詩經) is no longer a Chinese Bible because he pulled Shijing from the altar of Confucian scriptures to a dirty and barren land. So, she revealed the loss of traditional culture represented by Shijing and the fake dignity of Chinese intellectuals representing Yangke. FengYaSong expresses the artist's desire to seek the dignity of intellectuals by minimizing and comicalizing the appearance of extremely secular and fallen intellectuals.

지성적 양심과 사유의 도덕: 아도르노의 지식인론

이하준 한국사회와철학연구회 2024 사회와 철학 Vol.- No.47

아도르노는 권력자와 대중에 의해 지식인이 어떻게 오인되고 있는지 분석하며 지식인의 본질과 사회적 역할을 재사유한다. 그는 판단, 저항, 비판을 지성의 내재적 속성으로 본다. 지식인은 사회적 범주로서 초자아이며 지성적 양심을 갖고 사회와 대립하며 비판적 사유를 추동하는 자이다. 지식인의 지성적 양심은 프로파간다와 입장철학적 비판을 버리고 내재적 비판을 수행하는 것이다. 또한 지성적 양심은 행동주의적 실천이 아닌 이론적 실천을 지향한다. 지식인은 폭력적 사유와 행정적 사유를 버려야 하며 관리적 사회연구가 아니라 비판적 사회연구를 해야 한다. 지식인은 구제의 관점을 갖고 사유의 도덕을 충실히 수행하는 자이다. 아도르노는 이렇게 사유의 도덕을 제시했지만, 자신의 지식인론에 중요한 내용들을 사유의 도덕론으로 체계화하지는 못했다. 소위 보편적 지식인론, 근대적 지식인론으로 범주화할 수 있는 아도르노의 지식인론은 지식인 죽음 담론과 분화된 지식인상에 대한 비판 및 한국사회에서 지식인의 기능과 역할을 검토하는 데 이론적 토대를 제공한다. Analysing the ways in which intellects are misunderstood by power holders and the public, Adorno rethinks the nature and social roles of intellectuals. He suggests that the intrinsic properties of the intellect are judgment, resistance, and criticism. As a social category, an intellect is the superego — one who possesses intellectual conscience, confronts society, and activates critical thoughts. Intellectual conscience rejects propaganda and positional-philosophical criticism, opting instead for ‘immanent criticism.’ Additionally, intellectual conscience is oriented toward theoretical practice rather than activist endeavors. Intellectuals should abandon administrative reason as well as violent reason and engage in critical social research, not administrative social research. An intellect is a person who faithfully practices the ‘morality of thought’ with a perspective of salvation. Although Adorno proposed the ‘morality of thought,’ he did not bring important contents of his thoughts about intellectuals into a systematized theory. Adorno’s theory of intellect, which can be categorized into the so-called universal intellectual theory and modern intellectual theory, provides a theoretical foundation for criticizing the discourses on the death of intellectuals and the separated ideas of intellectuals and for examining the functions and roles of intellectuals in Korean society.

지식인의 자기정의와 ‘계급’-식민지 시대 지식계급론과 한국 근대소설의 지식인 표상

이혜령 상허학회 2008 상허학보 Vol.22 No.-

Emerging in the 1920s of the colony Korea, discourses on the theory of intellectual class formed the part of efforts for self-defining of intel- lectuals as who were followers of socialism or Marxism which was the new thought of that times since Russian Revolution in 1917. Socialist intellectuals declaired that nationalist forces’ agenda, such as the encour- agement movement of Korean products, was not based on the Korean peoples’ interest but on that of the bourgeoisie. At this time, especially formed through experiences and history of the Russian intelligentsia, theory of the intellectual class from socialism or Marxism demonstrates the being of class differences among intellectuals as development course of revolution intending to collapse the capitalistic system, though par- ticepating in social activities and movements in a good cause of nation or people. In addition, socialist intellectuals claimed that middle class including intellectuals must have declined as a necessity according to the this theory. On the one hand Marxim regards intellectual as the avantgard of the proletariat revolution, on the other hand it regards them as group casting middle class’ destructive fortune because of their class base. In short, to emphasizes ‘intellegence’ over ‘class’ or the other way determined shapes of intellectuals’ self-definition. While ‘modern knowl- edge’ gives possibilty of mobility to intellectual, ‘class’ shrinks their mobility. Yoem, Sang-Seop’ view shows a effect of discoussion on in- tellectual class in forming Korean modern novels’ mode which empha- sized self-reflecative and crictic concsiousness of intelligentsia as inter- mediate being between the upper classes and the lower classes. Making an alternaive represebtation of the proletarian intellectuals, Shim, Hoon resulted in representation of healthy youth working in rural community at the antipode of the effeminate and decadent intellectuals’ potraits. This is held a perplexed cultural representation of Korean-style intellec- tual class theory of the colonial intellectuals reaching. 1920년대 등장한 지식계급론에 관한 담론은 러시아 혁명 이후 신사조가 된 마르크스주의 내지 사회주의의 동조자인 지식인들의 자기정의를 위한 노력의 일부였다. 사회주의 지식인들은 물산장려운동 등 민족주의 세력의 아젠다가 한국 민중의 이해관계가 아닌 부르주아의 그것에 기초한 운동이라고 폭로하는 등, 사회의 각 현상과 세력에 계급적 이해라는 관점을 확립하고자 하였다. 러시아 인텔리겐치아의 역사와 경험과 결부되어 형성된 마르크스주의의 지식계급론은 한편으로는 지식인을 전위의 이름으로 프롤레타리아트의 선도적 분자가 될 가능성을 이야기하면서도 한편으로는 본래의 중간계급의 운명과 함께 몰락할 계급으로도 간주하였다. 즉 1920년대 초중반에 대거 등장한 지식계급론은 ‘지식’을 강조하느냐 ‘계급’을 강조하느냐에 따라 지식인의 자기정의가 재조정되도록 하였다. 중간적 존재로서의 인텔리겐치아가 지닌 비판력과 성찰의식을 강조한 염상섭의 입장은 지식계급론에 대한 이해가 한국 근대소설의 양식에 있어 중요한 기반이 되고 있음을 보여준다. 프롤레타리아적 지식계급의 이상을 제시하고자 했던 심훈이 결국에는 문약하고 퇴폐적인 지식인의 표상 저편에 건강하고 노동하는 농촌 브나로드의 청년상을 제시하는 데로 귀착한 것은 식민지 지식인이 도달한 한국식 지식계급론의 착잡한 문화적 표상이라고 할 수 있다.

12세기 지식인상 -Peter Abelard를 중심으로-

이희만 ( Hee Man Lee ) 한국서양중세사학회 2003 西洋中世史硏究 Vol.0 No.11

With respect to the intellectuals in the Middle Ages, Le Goff applied an intellectual-sociological analysis, and his method is still valid. In my view, however, it failed to catch the realistic aspects of the intellectuals. This paper aims to grasp both the concrete reality and the dynamism of the intellectuals in the 12th Century. To do this, I chose Peter Abelard, a representative scholar of this contury. Abelard developed a new self-awareness regarding intellectuals. He defined the intellectual as one who seeks knowledge and teaches it. It was very different from the view of monastic scholars, who regarded the process of searching for knowledge as opus dei. According to Abelard, the main function of the intellectual is to search for a reasonable basis to explain the order of things and find the truth. Thus Abelard applied his critical and analytical approach to theology as well as philosophy. His method could be summed up in three part; doubt, investigation, and the search for truth. Furthermore Abelard did not accept any knowledge without a rational ground or validation as true. Abelard was also an intellectual worrier armed with dialectic, and criticized false intellectual tradition. He extended his academic concerns into theology. This caused serious opposition from his rivals includingthe disciples of St. Anselm of Laon, and St. Bernard of Clairvaux. His intellectual greatness, however, derived not from his attack on the contemporary academic traditions, but from searching for new nethods and applying them. His own understanding of the function of the intellcetual, his belief in concordance between reason and revelation, and gis critical attitude toward the pseudo-intellectual traidtion of the time contributed to the subsequent development of scholasticism. In sum, we find a combative, but productive scholar in Peter Abelard.

중국 매체지식인 연구의 지적 구조와 사회적 함의

최은진 중국학연구회 2016 中國學硏究 Vol.- No.77

In this article, to consider the new changes in the circumstances surrounding the Chinese intellectuals connected to the changes in media environment and its implications, it was focused on understanding the current studies on media intellectuals.Since multi-dimensional researches including individual case studies related to the intellectuals’ wrongdoing exposed in various media were accumulated, it was intended to apprehend the meanings, analyze the trends and current status of the studies so as to articulate the implications in this article.To achieve this, I tried to apply both quantitative and qualitative method to analyze the Chinese researches about the media intellectuals. Besides, I attempted to carry out both the author profiling analysis method and co-occurrence keywords analysis which were frequently used to point out research trends and intellectual structure. First, 261 articles with the theme were extracted from CNKI. Then the articles were analyzed through WNET to being drawn out the intellectual map. Through the analysis, it was revealed that the current researches had a tendency to get dispersed, and not reached to the degree of closely inter-connected. However, it should be noted that the expansion of research area and close correlation were being in progress. On reviewing the intellectual structure of study about media intellectuals, the research area was viewed to gradually being divided into three realm. Originally the researches were focusing on the theme of social phenomenon through the TV like Lecture Room and intellectuals or Pierre Bourdieu. Then the issue of so-called opinion leader was emerged with the appearance of WEIBO. Thirdly, the issue of public sphere became interested which was closely related to the previous two. In other words, the research area about media intellectuals was divided into three distinct categories in response to the changes in the media environment and all these three were closely related. It is confirmed that the main research trend that is requesting media intellectuals the recovery of morality and public spirit as responsible intellectuals is continually being reiterated. Therefore, it is concluded that the study about media intellectuals have the effect to evoke the meaning of publicness in Chinese Society.

지적재산권 강화경향과 정보공유와의 관계에 대한 고찰 : 헌법이념상 저작권개념을 중심으로

김종보(Kim Jong-Bo) 부산대학교 법학연구소 2005 법학연구 Vol.46 No.1

Protection of intellectual property rights is an idea applied worldwide today. The purpose of protection of intellectual property rights being development of culture, and the important method of this purpose is giving intellectual-property-rights person a privilege that of the right of exclusive protection. However, today the exclusive right is more strengthened, so the freedom of expression is a risk of shrinking. The freedom of expression is protected by using and copying the earlier creative work freely, and we could create new creative work. But it would be impossible if intellectual property rights would strengthened to the extent that the existing creation thing cannot be used. This paper focus on copyright without considering all kinds of intellectual-property-rights. The reason is that only the essential of intellectual property rights are explained in this paper The constitution does not accept the exclusive control about all information which carried out unrestricted. It is expressed by giving all people the freedom of sharing information. However, it seems obtain people's consent that a creative works could controled exclusively. Because giving some economical motivations about creative works brings the result which raises creation volition. However, the grade and method of the protection about copyright became a problem. So, the problem of accepting exclusive control, and the problem of adjusting the term of the protection are the essential thing of copyright authorization. This study look at whether protection of intellectual property is correctly compromised so that synergy can do a creator's right and a user's right enough today or not. This study does not tend to clarify the problem of a specific intellectual-property-rights law, and does not tend to assert establishment or revision certain specific law. Merely, considering constitutional view, I will see that the beginning of the protection of the copyright owner, and the problem of conflict with other fundamental rights provided constitution, and that what is the desirable method if some problem occur. For this reason, I observe what is copyright, and what occurrence circumstance bring copyright. Here I look the history of copyright, and then search the history of Korean copyright law and American copyright law briefly. Then, for comprehension of intellectual property rights that is growing based on traditional property right theory, this paper would research the making and processing history of property-rights. And on this basic comprehension, this paper would explain the position of copyright that a kind of property right. How does the South Korean constitution understand copyright? We obtain this answer through the study of constitution text that include information conception. The last, I would indicate a right way to understand copyright through saying the constitutional meaning of the term of copyright protection, and searching how much the P2P(peer-to-peer) service interrupt the copyright. In addition, we will regard whether 'free-use' is a beneficial means to help information sharing or not.