뉴 레프트의 성격 및 이념적 비판

이해두 한국국민윤리학회 1984 倫理硏究 Vol.18 No.1

정보사회의 사회ㆍ문화적 함의

이해두 大邱大學校 社會科學硏究所 1998 社會科學硏究 Vol.5 No.4

Due to newly developed computer system and tornmunicational technology, we are faced with a tremendous change in our lives with respect to political, social and cultural dimensions. Without reconsidering the words from scholars predicting the future oornmunicational system such as 'future shock', 'the third wave', 'superculture', 'knowledge society', 'power shift', 'megatrends', and 'global village', the wave of communicational revolution is influencing our daily lives, social and political community as well as international circumstances. With rapid change of communicational system and scientific technological revolution, the social organization and its social system, people's way of thinking as well as their style of living are also changed simultaneously incurring 'conversion shock' on a global level. We are now entering into the newly discovered age of communicational system in the dimension of computer engineering. However, the recently established terms such as 'computopia', 'telematics', 'age of compunication', 'technetronic society', 'information society', 'post-industrial society', and 'super-industrial society' are widely agplied although 'post-industrial society' and 'information society' are most commonly used. Information society is different from industrial society with respect to economic activities of informational production, installation and distribution. Therefore, computers, communicational technology, and informational technologies are effecting all aspects of our society by influencing our economy, socio-political realms as well as cultural domains. Today, social scientists are gradually involved with the socio-cultural problems dealing with 'information society.' Generally, jnformationalization society is defined as a society belng informatized indicating the process of information being transferred into the society. On the other hand, information society implies to an informatized society. Due to a continual development of information society, the digital revolution of advanced stage centering around B-lSDN is achieved; a society capable of accommodating such development is implied as 'a society being widely and deeply informatized society.' Information society implies to network society where valuable information is achieved readily through information and communicational technology. Through the use of global information infrastructure and internet, the borderlines of national boundary are less notified. The exercise of highly advanced information and cornmunicational technology enable users to receive various information regardless of the time and place through the use of the multimedia information system predicting the realization of cyberspace. By adding newly developed functions to the existing media technology, a society exercising generalized information and communication through multimedia is called multimedia society. It is the age where the needed information is exchanged and reorganized regardless of the time and space - it is called multimedia age. These are the popular multimedia slogans: 'a fingertip is used for all needed information', 'from fingertips to fingertips to improve your life style' and 'improve your mode of life with use of multimedia.' However, in considering multimedia with respect to its development and distribution, the partiality and time differentiation due to socio-cultural differences of developed countries and developing countries are must carefully considered. The final stage of information and communication system on a national as well as global level is achieved by compressing the concept of time and space technologically by completely dissolving its limitations and boundaries of existing time and space. Thus it is possible to think about the unlimited trading of various conformations of information and entertainments in the form of digital network in the future. Of course, these conformation of information and entertainments take cultural characteristics. Further, its ownership is obviously controlled by the highly developed countries of information and communication; the logic of the centralization of capital is hidden underneath of their motive. Information and cultural products are not only have its own economic assessments it also has socio-cultural assessments in terms of its transference and disorganization of existing values as well as reorganization of newly developed values. The issue of morality will be presented in the society of information. The characteristics of these moral destruction will be different from those of industrial society. With the existence of unethical information, it is difficult for us to keep our self-integrity. The concept of conventionalities and computerized human nature are threatening our self-identity as individuals. Therefore, the true meaning of life and human nature as well as their related problems of moral issues must serious be considered. Another, as the use of image and information increases, people will make decisions based on image and virtuality rather than reality. Accommodating image and symbols, information and new media will create another world of virtual reality between actual reality and us. Thus, we will have a difficulty in distinguishing the world of virtual reality and actual reality. 'Information society with human face is the topic of intellectuals' conversation. The true meaning of highly developed scientific technological society is to form a civilized society by acting accordance with moral principles and rules of conduct established. Consciousness in developing science, logical formation of policy and standards of values centering around human are necessary conditions of forming an appropriate information society - the ownership of such society does not belongs to a particular organization or country rather it belongs to an individual as a member of society. The purpose of such society is to pursue their life-long happiness and personal freedom. Technology can be considered not only as 'the grammar of future' but also as 'the real metaphysics of 20th century.' Although we consider the characteristics of information scientific technology in terms of positive and negative aspects, our main concern is to concentrate on the issues dealing with socio-cultural problems concerning human rights and personal values needed in constructing future society. An effort is needed in creating such a society which is not simply given to us. In order for an information society to become a true civilized society, their development of technology must be based on human network concerning human demands rather than technology itself. We have to provide an appropriate system for people to approach and use the human network effectively to be an open community. That is, in order to preserve public values and also to construct a human-centered information community, a proper concern must be given to the activities enhancing cultural as well as spiritual values. This is an important fundamental concept for a global information society to become a human-centered information community which is a true civilized society. In conclusion, we should not forget that there is a certain area where "computer should not be allowed to penetrate into human mind and the way of living." The willingness to lead the future constructively and effectively rather than simple participation of the future is needed to make a better society. In order to transform 'change' into 'opportunity', the consideration of precondition requirements as well as accommodation requirements are necessary. Above all, the heart of a question considering meaningful 21st century is lie on the logical development of policy formed for an 'information society with human face.'

技術의 專門化와 政治의 技術化 : 테크노크라시의 現代的 性格을 中心으로

李海斗 大邱大學校 社會科學硏究所 1989 社會文化硏究 Vol.8 No.-

産業社會에 있어서 技術이 차지하는 性格에 관한 硏究

이해두 한국사회사업대학 산업복지연구소 1978 産業福祉 Vol.2 No.-

It has come to be realized in recent years that it is characteristic of science and technology continually to be creating new problems and new types of problem in modern societies. science and science-based technology have become more basic to the production processes of industrial societies. The progressive ‘rationality’ of mrodern society is linked to the institutionalization of scientific and technical development. It is because ‘technological society’ is represented as the future of ‘industrial society’ that it seems right as a preliminary to summarize some of thought behind ‘industrial society’, itself a hypothetical construct. The approach adopted here is to begin with a brief examination of the idea of ‘technological society, and to move on from there to discuss the nature and the characteristic features of technology in modern societies. Technology is a word used by non-technologist to describe what the other people are about. Technology is an impression rather than a definition. The more one examines the impression the more difficult becomes a definition. Philosophy is the creation of understand. Art is the creation of response. Science is the generation of knowledge. Technology is the use of knowledge. The most satisfactory definition of technology is probably this ‘use of knowledge’. Technology is the process of producing something useful through the application of knowledge. Technology is the effective use of knowledge. As such it is coming to play a bigger and bigger part in the running of society. Technology means the systematic application of scientific or other organized knowledge to practical tasks. technology is the real metaphysics of the twentieth century. the irreversible collectivist tendencies of technology, whether it calls itself democratic or authoritarian, were already apparent. In The Technological Society, Jacques Ellul formulates a comprehensive and forceful social philosophy of our technical civilization. Ours is progressively technical civilization: by this Ellul means that the everexpanding and irreversible rule of technique is extended to all domains of life. It is a civilization committed to the quest for continually improved means to carelessly examined ends. Indeed, technique transforms ends into means. What was once prized in its own right now becomes worthwhile only if it helps achieve something else. And, conversely, technique turns means into ends. “Know-how” thakes on an ultimate value. The technological society is a description of the way in which an autonomous technology is in process of taking over the traditional values of every society without exception, subrevting, and suppressing these values to produce at last a monolithic world culture in which all nontechnological difference and variety is mere appearance. Technology serves to institute new, more effective, and more pleasant forms of social control and social cohesion. The technological a priori is political a priori in as much as the transformation of nature involves that of man, and in as much as the ‘the man made creations’ issue from and reenter a societal ensemble. Technological rationality has become political rationality. The technological society is a system of domination which operates already in the concept and construction of techniques. The very concept of technical reason is perhaps ideological. Not only the application of technology but technology itself is domination(of nature and men) methodical, scientific, calculated, calculating control. The conjunction of state and technique is not a neutral fact. For many it is not surprising and implies nothing but a growth of state power. Technique, in its present state of development, is no longer merely a passive instrument under state control, as it was under the control of certain individuals. The first consequence of the conjunction of the state and technique is the progressive transformation of the old techniques of formerly private but now becoming public. A second consequence of the penetration of the state by techniques is that the state as a whole becomes an enormous technical organism. The state plays a role of prime importance with respect to techniques. The basic effect of state action on techniques is to co-ordinate the whole complex. The state possesses the power of unification, since it is the planning power par excellence in society. In this it plays its true rule, that of co-ordinating, adjusting, and equilibrating social forces. Industrialization, followed by the establishment and exploitation of successive generations of indigenous advanced technologies, is certainly now seen as the uniquely progressive path for all countries. However, the writers concerned with the new industrial state appear to have in mind a more formidable technocracy than a sort of technostructure as it were. With its shades of Burnham, a scientific-technological elite can perhaps be subsumed under a more general term, technocracy. This is Galbraith’s word and he means by it all who contribute a specialized knowledge or experience to decision-making, a process which in government and in industry becomes correspondingly more and more a group excise. Technology, as defined by Edward de Bono, is ‘the grammar of the future’. Modern societies are centered on technical necessity and derivatively, of course, on human adherence. Man, in modern socities, is not situated in relation to other men, but in relation to technique; for this reason the sociological structure of these societies is completely altered. Views on technology and man’s future seem to divide in two classes: those that promise a technological paradise where science in the service of man will solve all problems and cure all ills, and those that foresee a catastrophic future where man will be the slave of uncontrolled, monstrous machinery. They believe that a tragic contradiction is inherent in the development of modern technology: the machine, created to service the individual’s purposes, has gained so much power that it has become immune to man’s will. Instead of helping to implement the autonomy of the human being, the machine has triumphed over it. Technological developmemt-through created by us-has emancipated itself from our direction and seems to follow its own inherent law. Man according to Fritz Pappenheim, can no longer express himself in his work. The increasing mechanization of life engenders a calculating outlook toward nature and society and dissolves the individual’s bond of union with them. Man in the technological age has become alienated from his work, from himself, and from the reality of society and nature. Technology, which we continue to conceptualize as the servant of man, will overthrow everything that prevents the internal logic of its development, including humanity itself-unless we take the necessary steps to move human society out of the environment that ‘technique’ is creating to meet its own need. Technology badly needs criticisms to curb its excesses and to overcome the idea that anything which can be done is good to do. But, more than horrified criticism from the outside, technology needs control from within, from the people with a broad view who have hitherto been content to stay outside. The essential point is that technique produces all this without plan, no one wills it or arranges that it be so. Our technical civilization does not result from a Machiavellian scheme. It is a response to the ‘law of development’ of technique. Technology has generated an illusion of achievement, but without it there would have been no welfare state. We must review then, with clarity and seriousness the more important theories and prophesies about the future and then go beyond them, evaluating man’s immense possibilities, as well as limitations, on the threshold of a new age. Although doubting that there is any certain effective way to deal with the problems facing man, we must try to make a guideline for more rational, social, political and economic decision-making based on a system of social accounting, in addition to some special policies dealing with controls over technology, procreation and genetics. Finally, we shall be looking at technique in its sociological aspect; that is, we shall consider the effect of technique on social relationships, political structures, economic phenomena. Technique is not an isolated fact in society (as the term technology would head us to believe) but is related to every factor in the life of modern man; it affects social fact as well as all others. Thus technique itself is a sociological phenomenon, and it is in this light that we shall study it.

疎外理論으로서의 人間의 欲求의 定礎에 關한 考察

이해두 한국사회사업대학 1975 대학논문집 Vol.5 No.-

疎外槪念으로서의 文明의 定礎에 關한 序說的 硏究 : Herbert Marcuse의 Eros and Civilization을 中心으로

李海斗 대구대학교 (한사대학) 사회복지연구소 1975 社會福祉硏究 Vol.4 No.-

疎外·테크놀로지·批判理論 : 高度技術社會의 이데올로기的 論考

李海斗 대구대학교 (한사대학) 사회복지연구소 1977 社會福祉硏究 Vol.6 No.-

韓半島 非核化에 關한 小考

이해두,이경태 대구대학교 평화통일연구소 1992 平和統一硏究 Vol.9 No.-

現代社會에 있어서 科學과 技術

이해두 한국사회사업대학 산업복지연구소 1982 産業福祉 Vol.5 No.-

Nowadays science and science-based technology have become more basic to the production processes of advanced industrial societies. The impact of technology will for some time be very substantial. Technology, according to Edward be Bono, is “the grammar of the future”. Technology is really the real metaphysics of the twentieth century. It has come to be realized in recent years that it is characteristic of science and technology continually to be creating new problems and new types of problem for socio-political systems. It is because ‘technological society’ is represented as the future of ‘industrial society’ that it seems right as a preliminary to summarize some of the thought behind ‘industrial society’, itself a hypothetical construct. Views on technological society seem to divide two classes: One is mainly positive view and the other is mainly negative view. The former is the view that promise a technological paradise where science in the service of man will solve all problems and cure all ills and the latter that forsee a catastrophic future where man will be the slave of uncontrolled, monstrous machinery. This study has been to discuss the interaction between modern society and technology, concentrating in particular on the forces which control this interaction. The application of scientific knowledge through technology has been seen by most modern societies as fundamental to the avance of civilization, and to the well-being of the members of the society. Technology has generated an illusion of achievement, but without it there would have been no welfare state. Finally, we shall be looking at technique in its sociological aspect; that is, we shall consider the effect of technique on social relationships, political structures, economic phenomena. Technique is not an isolated fact in society (as the term technology would lead us to believe) but is related to every factor in the life of modern man; it affects social fact as well as all others. Thus technique itself is a sociological phenomenon, and it is in this light that we shall study it. We would emphasize that human beings do have power to control technology, but that this power is not at present evenly distributed between individuals and groups in society. We must review then, with clarity and seriousness the more important theories and prophesies about the future and then go beyond them, evaluating man’s immense possibilities, as well as limitations, on the threshold of a new age. Although doubting that there is any certain effective way to deal with the problems facing man, we must try to make a guideline for more rational, social, political and economic decision-making based on a system of social accounting, in addition to some special policies dealing with controls over technology.

疎外理論으로서의 人間의 欲求의 定礎에 關한 考察 : Erich Fromm의 人間主義的 精神分析을 中心으로 Espacially on Erich Fromm's Humanistic Psychoanalysis

李海斗 韓社大學 1975 대학논문집 Vol.5 No.-

The problem of man's existence is unique in the whole of nature; he has fallen out of nature, as it were, and is still in it; he is partly divine, partly animal; partly infinite. The necessity to find ever-new solutions for the contradictions in his existence, to find ever-higher forms of unity with nature, his fellowmen and himself, is the source of all psychic forces which motivate man, of all his possions, affects and anxieties. The animal is content if its physiological needs―its hunger, its thirst and its sexual needs― are satisfied. Inasmuch as man is also animal, these needs are likewise imperative and must be satisfied. But Inasmuch as man is human, the satisfaction of these instinctual needs is not sufficient to make him happy; they are not even sufficient to make sane. The archimedic point of the specifically human dynamism lies in this uniqueness of the human situation; the understanding of man's psyche must be based on the analysis of man's needs stemming from the conditions of his existence. There lies also the key to humanistic psychoanalysis. Freud, searching for the basic force which motivates human passions and desires believed he had found it in the libido. But powerful forces within man and their frustration is not the cause of mental disturbance. The most powerful forces motivating man's behavior stem from the condition of his existence, the "human situation." All passions and strivings of man are attempts to find an answer to his existence or, as we may also say, they are an attempt to avoid insanity. It may be said that the real problem of mental life is not why some people become insane, but rather why most avoid insanity. Both the mentally healthy and the neurotic are driven by the need to find insanity. Both the mentally healthy and the neurotic are driven by the need to find an answer, the only difference being that one answer corresponds more to total needs of man, and hence is more conducive to the unfolding of his powers and to his happiness than the other. The concept of mental health depends on the concept of the nature of man. Those needs which he shares with the animal are important. But even their complete satisfaction in not a sufficient condition for sanity and mental health. These depend on the satisfaction of those needs and passions which are specifically human, and which stem from the conditions of the human situation: The need for relatedness, transcendence, rootedness, the need for a sense of identity and the need for a frame of orientation and devotion. The great passions of man, his lust for power, his vanity, his search for truth, his passion for love and brotherliness, his destructiveness as well as his creativeness, every powerful desire which motivates man's actions, is rooted in this specific human source, not in the various stages of his libido as Freud's construction postulated. Man's solution to his physiological need is, psycologically speaking, utterly simple; the difficulty here is a purely sociological and economic one. Man's solution to his human needs is exceedingly complex, it depends on many factors and last, not least, on the way his society is organized and how this organization determines the human relation within it. The basic psychic needs stemming from the peculiarities of human existence must be satisfied in one form or other, unless man is to become insane, just as his physiological needs must be satisfied lest he die. But the way in which the psychic needs can be satisfied are manifold, and the difference between various ways of satisfaction is tantamount to the difference between various degrees of mental health. If one of the basic necessities has found no fulfillment, insanity is the result; if it is satisfied but in an unsatisfactory way, neurosis is the consequence. Man has to related himself to others; but if he does it in a symbiotic or alienated way, he loses his independence and integrity; he is weak, suffers, becomes hostile, or apathetic; only if he can relate himself to others in a loving way does he feel one with them and at the same time preserve his integrity. Only by productive work does he relate himself to nature, becoming one with her, and yet not submerging in her.