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이돈화 『신인철학新人哲學』에 나타난 마르크스주의의 수용과 비판
이병태 ( Lee Byeong-tae ) 한국철학사상연구회 2016 시대와 철학 Vol.27 No.3
Lee Don-hwa`s A Philosophy of new human is a great significance in Korean modern thought`s history, for it had tried to reconstruct Dong-hak by combing it with the western philosophy. Especially it shows intensively the characteristics of inflection point in Korean thought`s history that the western thoughts filtered by Japanese spectrum is replacing the traditional system of thoughts. There are a variety of Western theories in Lee Don-hwa`s A Philosophy of new human, and Marxism has a special position among them by providing his theoretical conception with various stimuli and inspirations. But the acceptance and criticism of Marxism in Lee Don-hwa`s A Philosophy of new human clearly shows the general limits of early adopter of western philosophy, revealing some errors and mistakes. But notable is the fact that these limitations and errors in Lee Don-hwa`s A Philosophy of new human came from his theoretical and practical aspirations. Namely, Lee Don-hwa struggled to reconstruct Dong-hak as a great theoretical and practical principle beyond the western philosophy and justify this attempt at any cost so that he devaluated Marxism uncarefully and thetically. Nevertheless, Lee Don-hwa`s reconstruction of Dong-hak has the evident marks of Marxism, and thus reveals conflicting features of progress and regress simultaneously. These confused features arises between a meaningful challenge to elevate Korean traditional theoretical and practical principles to global ones and a paradoxical reduction of those traditional principles to the western concepts and categories.
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물신 개념의 탄생과 철학적 전화에 대한 일고찰 -K.Marx 『자본』 이전의 개념사를 중심으로-
이병태 ( Byeong Tae Lee ) 한국철학사상연구회 2011 시대와 철학 Vol.22 No.3
``Fetish`` is one of the most important concepts in Marx` thoughts, because it implies and converges in itself the essential ideas of Marx, for example, ``alienation``, ``ideology``, etc. Moreover, it represents the full-fledged philosophical conception, making an genuine appearance for the first time in the latest writing, Das Kapital and being used from earlier works to later achievements of Marx. So it deserves to be re-interpreted in the contemporary context. For this reinterpretation, a tracing the conceptual history of ``fetish`` is the senseful way of inquiry, because that concept isn`t invented by Marx and changed from time to time in Marx` own history of thoughts. This inquiry should be made up in two directions, one is a tracing the conceptual history of pre-Marx and the other is a tracing the conceptual history of pre-Kapital in Marx himself. The former can explain how that concept is formed, the later can shows us how ``fetish`` becomes the main philosophical idea in Marx` thoughts. Besides It helps the distinction of Marx` ``fetish`` to be investigated and the relation between ``fetish`` and the other main ideas of Marx to be cleared. Eventually, it gives us the meaningful clues that lead to refinding the genuine philosophical implications of Das Kapital.
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이병태 ( Byeong Tae Lee ) 한국철학사상연구회 2015 시대와 철학 Vol.26 No.1
In connection with the Korean intellectual history or philosophical history, ``modern`` is a key concept that can reveal its structural features. So this point of view-related philosophical studies and works are needed, but rarely done. Above all, they help us pursue the trajectory of practical, critical, and subjective thoughts in Korean intellectual history that could be comparable to the features of original ‘modern’ in western intellectual history. At the same time, they can make us realize the passive and receptive characteristic of a certain historical stage of Korean philosophy that would be thoughtlessly regarded as ‘modern’. This kind of analysis can reveal the peculiarity of Korean philosophy that the signs of intellectual modernity trying to establish their own modern philosophy have been suppressed by the imperialized and distorted modernity. And it calls for an urgent task that should investigate and reveal the hidden contradictions and splits under the guise of being ‘modern’ or ‘contemporary’ in the Korean intellectual and philosophical history. This could start with discerning ‘Neuezeit’ of imperialized and westernized intellectual streams from ‘modern’ of autochthonic and creative philosophical trials.
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이병태(Lee Byeong Tae) 건국대학교 통일인문학연구단 2011 통일인문학 Vol.51 No.-
현대 사회는 문화적 지배 구조, 즉 대중문화를 통한 지배의 관철과 대중문화의 지배적 지위가 확고하다는 특징을 지닌다. 아울러 이러한 지배 구조는 편재하는 뉴미디어 및 대중문화에 기반하는 것으로서 자본주의적 억압과 불안을 안정적으로 존속시킨다. 독특한 점은 의식적이고 실천적인 저항마저 단지 하나의 계기로서 지배구조 내에 포섭되며 광범위한 주체 순응화가 지속된다는 사실이다. 이는 휴머니즘 내지 해방적 관심과 연관되는 것으로 마르크스주의 전통의 고유한 탐구 주제가 될 수 있다. 하지만 마르크스주의 전통에서 이에 대한 적절한 개념적 장치를 발견하기는 어렵다. 이는 무엇보다 이 전통을 발전시킨 이론가들이 오늘날과 같은 대중문화의 편재를 경험하지 못하였기 때문이다. 아울러 아도르노, 벤야민의 경우처럼 제한적 경험이 전제된 경우에도 다소 막연한 불안과 기대의 전망을 제시할 뿐 그러한 구조 자체에 관해 명쾌한 통찰에 도달하지 못한다. 알뛰쎄의 경우 ‘이데올로기’처럼 흥미로운 성찰의 토대를 제공하긴 하나 개념 자체의 지나친 모호함이 문제로 남는다. 이와 관련하여, 오히려 마르크스로 돌아갔을 때 상당히 가능성이 큰 이론적 토대를 찾을 수 있다. 그 토대란 다름 아닌 ‘물신성’ 개념으로, 이는 산업사회 이후 구축되는 자기존립적 사회구조의 발견이다. 이 개념은 특히 문화적 지배 구조와 관련하여 지배의 관철과 저항의 포섭, 주체의 순응 등을 무리 없이 통찰하게 해주기 때문에 재조명될 충분한 가치를 지닌다. Nowdays The cultural governance structure, i.e. the (economical and political) governance by mass culture and the governing status of mass culture is solid in society. This structure is based on the omnipresent new-media and the mass governing culture, and make the capitalistic pressure and instability keep on. The fact that the governing structure includes even a conscious and practical resistance against the governance in itself just as a moment is characteristic. This touches humanism or emancipatory interest, so will be a proper subject of study on the marxist tradition. But, in this tradition, it is difficult to find a appropriate concept related to that subject. Because the theorists who developed this tradition didn’t experience the omnipresent mass culture of today. Adorno and Benjamin had a partial experience of that, but couldn’t reach a clear discernment just proposing the vague optimistic or pessimistic vision. Althusser showed the interesting concept like ‘Ideology’, but the absurdity of the concept caused another problems. Unexpectedly we can meet a promising and proper concept in regard to the cultural governance structure, goinng back to Marx. That is the concept of ‘Fetischismus’ that means the ‘self-existing’ structure of capitalistic society. Marx ‘Fetischismus’ deserves to be reinvestigated and restudied, for it gives us a significant clue to the explanation of the conformity of resistant subject in connection with the cultural governance structure.
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