중국의 "사회학적 안정구조" 측정지표 개발을 위한 분석틀 연구

정보은 ( Bo Eun Jung ) 한국외국어대학교 중국연구소 2016 中國硏究 Vol.66 No.-

This study saw the move as a significant factor of population conflicts and social welfare systems, hierarchical flow and minority issues in Chinese society. Constitute a surface around the primary data for each region. As mainly it made in developing indicators in the index of Chinese Regional social stability and to continue on a trial basis. Do sociological stable construction is to reflect the different characteristic social problems among the various problems in China. Create a social problem among the various problems of the theory by eight zones in China. And made the hypothesis looks to predict quantitative indicators Configuration. The final goal is to assess the social stability. However, this study, by setting the surface area and the stability of the sociological presents an example of an indicator.

1950년~1957년 마오쩌둥(毛澤東)노선에 대한 중국지식인의 동조와 갈등

정보은 ( Bo Eun Jung ) 한중사회과학학회 2013 한중사회과학연구 Vol.11 No.4

In the 1950s, with the participation of intellectuals, Mao route to look at aspects of the conflict have special meaning. October 1, 1949 establishment of the People`s Republic of China, the victory of the Communist Party, but that is in the form of enlightenment in the role of radical intellectuals of the 1950s, the strong expectations of participating in the ideas of Mao and Mao`s injunction to make history is focused . But, on the other hand with the endless conflict and the Cultural Revolution, the conflict eventually led to the cultural disaster. In this paper, as the flames spread in the 1950s came up with the movement of the intellectual passions disappeared again in vain to the modern lighting that are meant for viewing . And the thought of Mao intellectuals to the present reality, to make a decisive role in politics is to be redeemed. Thought of Mao relics still exist and so thoroughly, that the beginning of the new democracy, Mao and Marxism in China is Tues. And all critical and important role of intellectuals was cut. 1951 remodeling ideas intellectual exercise, but within the active sync to lead around the contradiction through Hundred Flowers is expressed through movement. Again, half severe struggle and hardship were put right-wing intellectuals of the tuning problems and conflicts of the past, but today, this activity does not critical intellectuals in social phenomena should try once again seriously troubled.

마카오사회의 포르투갈 문화접변과 다원문화 형성에 관한 고찰

정보은 ( Jung Bo-eun ) 한국포르투갈-브라질학회 2012 포르투갈-브라질 연구 Vol.9 No.1

Colonial rule of Portugal in Macao more than 450years, but resistance to colonial cultural attitude of acceptance rather than active. Typically, A victim of colonial peoples and the resistance to the dominant national culture of hatred has to reject. However, in Macao, the Portuguese culture was positive. Portugal is the reason the imperialist countries and their strong sense of adventure and the Half-Blood Policy(Casado policy) Macao laziness was not focused on the colonization. In addition, the parent of Chinese culture today, the positive attitude of acceptance of Macao's unique culture has created. Therefore Macao is a great cultural asset to the current worldwide as a hub of culture and trade has settled down.

"1950년대 마오쩌둥(毛澤東)과 김일성의 정치 사회화와 "지식인 공간"에 관한 연구

정보은 ( Bo Eun Jung ) 한국외국어대학교 중국연구소 2014 中國硏究 Vol.61 No.-

Sharing of intellectual systems like China and the socialist tradition in the deep intellectual is often drowning in the whirlpool of political volatility. Due to the unique way that bureaucratic appointment of the national institutions in China``s intellectual contribution is to acquire social status and the proper role of a long historical tradition that has been recognized. Under the socialist system, and most of these traditions are still applied. Thus, the power elite-oriented intellectuals loyal to the goals of the system is absorbed into the state apparatus. Although controlled by the state absorption and utilization of national policy intellectuals space will exist until now was this also in social progress and development that enables some role can be interpreted as spatial. Positive social change and variability can be effective because it fits intellectuals to accept the existence of space is a social role in overall operation of the code can be hopeful. However, North Korea has a relatively dare to dream of such a space can not become a reality in. Changes in other socialist North Korea claimed right is "Our (North Korean -style) socialism" is. This is the reality of North Korea refers to the appropriate unique socialism. China``s "Chinese-style socialism" is called, then North Korea is`` "Our socialism" to be an advocate. Dynamics of any system is initially prepared to lose, but it is too early in the process, North Korea. Civil conflict is becoming clear what proportion of the diversity and dynamics inside North Korea sharply weakened. Political figures and critics of the regime have been ruled out first, followed by the system from the inside to challenge the power of Kim Il-sung, or the threat of force and the person is eliminated. Economically vulnerable to the foundation of the socialist economic construction, despite ``Self-employed Farm`` compensate businesses and individuals who give socialism are all subject to modifications disappear.

중국 전통문화 부흥의 가치와 문화 정체성 연구: 시진핑 시대, 중국 전통문화 부흥의 특징과 함의 중심으로

정보은 ( Jung Bo-eun ),김진형 ( Kim Jinhyoung ) 한국외국어대학교 국제지역연구센터 2021 국제지역연구 Vol.25 No.1

과거 중국은 원래 문화의 나라, 문화적 자존심의 나라로 주변국을 문화로 통일하여 중국 중심의 거대한 ‘문화공동체’를 형성한 나라다. 그런 중국에게 문화는 힘과 권력의 근원이었고 중국을 중국이게 하는 정체성의 기반이 된다. 과거 중화제국은 문화제국이었으나 현대 중국의 역사는 공자를 부정하는 역사였고, 중국 전통문화를 봉건 문화로 치부하는 역사이며 전통을 파괴하는 끔찍한 과정을 겪었다. 현재 중국은 ‘정치 강국’, ‘군사 강국’, ‘경제 강국’ 등 강한 중국을 건설하려고 하는 ‘강국몽’을 이루기 위한 국가 발전의 핵심 수단으로 문화를 절실히 필요로 한다. 20세기 이후 세계의 정치 경제문화의 주요한 주도 권력을 장악했던 서구적 질서는 그동안 끊임없이 의심을 받아왔다. 세계보편이라는 ‘가치’ 문제에 있어서도 세계의 많은 국가들이 그 제도를 받아들여 내재적 문제와 충돌과 보완을 거듭하며 진화했지만, 그러한 노력에도 불구하고 현재 서구 사회 내에서 조차 비판과 조롱이 난무한 시대가 되었다. 이러한 혼란의 시대에 새로운 ‘시대정신’을 구현할 책임과 역할을 중국은 줄곧 강조해 왔고, 문화 패권적 과거의 지위를 회복하고자 한다. 따라서 본 논문은 시진핑 시대, 중국이 문화 중국, 문화강국의 중국 건설을 국가 핵심 발전과제로 삼고 문화, 특히 전통문화 부흥을 통해 과거 화려했던 중국의 시대를 부활시키고자 하는 내용을 고찰하며 중국 전통문화 부흥의 가치와 문화정체성에 대한 함의를 짚어본다. In the past, China was a country of culture and cultural pride, where unified neighboring countries with a huge cultural community centered on China. For China, the culture has been the major source of power and influence and serves as the basis for its identity. The previous Chinese Empire was based on the culture. However, modern China was characterized as the history of killing Confucius, and dismissing traditional Chinese culture. These should be considered as terrible processes of destroying tradition. Currently, the culture is a crucial key instrument for national development of building strong China, which incorporates political power, military power, and economic power. The Western-based order, which has dominated major political, economic and cultural leadership in the world since the 20th century, has been constantly under suspicion. In terms of the "value" issue of universalization, many countries around the world have accepted to embrace the universalized system and the value has been evolved by repeated conflicts and supplementation of inherent problems. However, criticism and mockery about the universalized value have become rampant, even within Western societies. With the time of confusion, China has been emphasizing the responsibility and the role of implementing a new "spirit of the times" and wants to restore its cultural hegemony status. Currently, therefore, China is trying to construct a cultural powerhouse, which is a key national developmental task. China attempts to realize the culture-centered Chinese Empire through the revival of its traditional culture.

중국 변경, 신장(新疆)지역의 문화적 갈등 심화에 대한 소고

정보은 ( Jung Bo Eun ) 한중사회과학학회 2021 한중사회과학연구 Vol.19 No.4

본 연구는 중국의 변경지역인 신장의 역사문화적 과정의 변화를 통해 신장 위구르족과 한족과의 관계에서 민감하게 일어나는 문화적 갈등의 원인을 한족과 위구르족의 관계, 동투르키스탄의 주인으로서의 정체성을 지니고 있는 위구르족의 특징, 이슬람 문화의 전통을 지니게 된 위구르족의 문화정체성을 통하여 확인하고 한족과의 문화적 갈등의 형태를 이해하고 자 한다. 그리고 한족과의 문화적 갈등으로 나타나는 결과인 테러와 탄압의 형태를 살펴봄으로써 과거 동서 문명소통의 장소인 신장 위구르지역이 근대 이후 갈등과 탄압의 장으로 변했고, 한족은 테러에 불안과 공포를 느끼고, 위구르족은 강압적인 통제와 탄압으로 생존의 위협을 받는 모두가 불안한 상황에서 중국이 변강지역, 신장 위구르족과의 공존을 위해 고민해야만 하는 문화적 소통 방식이 향후 어떻게 변해야 하는지, 그 방향을 제시해 보고자 한다. The beginning of China’s reform and opening up and the international order of the 21st century continue to raise a sense of crisis in China’s frontier, although there is no more direct invasion by outside forces. Currently, China’s traditional status has been restored to economic power, and China is trying to build a strong nation through a stable frontier without ethnic division in order to develop China more stably. Thus, for China, a diversion is more important than any security. The reality is that management and control over the Xinjiang Uyghur region, where conflict is the most severe among the border regions, is being strengthened because consumption caused by the division of the border area makes it difficult to operate a stable state. The Xinjiang Uyghur region, which is currently under Chinese rule, is the most sensitive conflict area in China, not only politically but culturally. This is because all the countries around Xinjiang are more influenced by religious and cultural influences from neighboring countries than by China as Islamic cultures. Above all, it was a region where traditional identities such as Turkic races, Islamic culture, urban settlement and a way of life, and cultural exchanges through the Silk Road were solid. This identity is undergoing many changes in a short period of time, experiencing constant tension and conflict with the Han Chinese. There is no peace without equal development between the Han and Uighurs. Therefore, it is necessary to seek ways to resolve cultural conflicts for peaceful coexistence.

현대 중국 지식인의 사회적 역할 및 활동공간에 관한 연구

정보은 ( Jung Bo-eun ) 한중사회과학학회 2017 한중사회과학연구 Vol.15 No.2

This paper is the background of this paper on how China`s contemporary social intellectuals are perceiving their ages and their roles in contemporary social culture in the context of ever-changing China, but still many institutional deficiencies tied to the past . In addition, an analysis of how the social roles that they have given to themselves are implemented through the activity spaces and how these roles and spaces can be contrasted with the roles and spaces of the intellectuals who have been explored in sociology as a contemporary social science The main content. We can no longer diagnose the character of Chinese intellectuals with the Chinese framework or western scale of the past. In that sense, we need to look at their space in detail, and then we can predict the future. One of the tasks of the intellectuals is to break down the old stereotypes and reductive categories that extremely limit human thinking and communication. We will observe whether modern intellectuals in China possess the role and activity space to carry out this task, and we will measure the future of China from this.

중국 사회 안정과 지식인 공간의 관련성 연구

정보은 ( Bo Eun Jung ) 한중사회과학학회 2015 한중사회과학연구 Vol.13 No.3

Ever-changing China, but still with a lot of flaws in the institutional space activities in the Chinese contemporary society which they granted themselves the social role again how to go out from the anguish of their presence and the role of intellectuals in modern society and culture tied to the past Implementing that, and yet such a role and the space is looked at the possibility of analysis about whether you can be and how the role of intellectuals who have explored space in modern sociology as a social science area compared to the correlation between the theme of social stability and intellectual space. Chinese frame or more into the past of Western standards of intellectuals, not to diagnose the nature of Chinese intellectuals. Need to look more of their space and in that sense, then there will be also possible to predict the future. One task of intellectuals is to grind the stale stereotypes and reductive categories of extremely limited human thinking and communication. Indeed observed that the modern Chinese intellectuals have held such roles can perform a task and activity space, and from this it was necessary to look at to gauge the future of China.

현대 중국지식인의 "도구적 이성"에 관한 고찰

정보은 ( Bo Eun Jung ) 한국외국어대학교 중국연구소 2011 中國硏究 Vol.52 No.-

The purpose of the tools and means of rational intellectuals, reversed in reasoning will be used as a tool for self-sustaining. Step 3 of the tools of modern Chinese intellectuals, the Revolution, economic growth, is the cultural hegemony. In the first step Awareness and enlightenment of intellectuals in social change started to lose its position as the only subject of the complete revolution of the tool was used only. In the second step after successful socialist revolution, the intellectuals as a tool for economic growth has seen the use of reason. The third stage, the current powerhouse of culture of intellectuals requires rational. Contemporary Chinese intellectuals criticized the rigid social structure in the loss of availability for a self-sustaining. Thus, the independence and autonomy granted to the Chinese intellectuals, and they restored the criticism of the shop as a real cultural powerhouse that will become imperative.

중국 쓰촨성(四川省) 청두(成都)지역의 ‘문화자본’과 ‘역사 문화 소비’에 관한 연구

정보은 ( Jung Bo-eun ),김진형 ( Jinhyoung Kim ) 한중사회과학학회 2018 한중사회과학연구 Vol.16 No.3

With the global phenomenon of humanities-based urban revitalization as its foundation, this study examines regional specificity of cultural capital and its consumption in Chengdu of Sichuan province, China, considering the sustainability and social stability of the city’s urban development processes. Ultimately, this study suggests that Chengdu can be a good model for a sustainable urban development strategy; a higher degree of accumulated cultural capital in a region is more likely to add value in urban development in a sustainable manner. The flows into regional cultural capital are as follows: active governmental support, entrepreneurs who protect and take advantage of regional cultural and historical assets when doing business, and the level of residents’ consciousness and consumption of cultural assets. Chengdu’s cultural capital-based urban development is quite different from the urban development process in most of China, which has been heavily focused on material-capital intensive and quantitative-based development. Apparently, the value of Chengdu’s urban development lies in its place-based culture, history, humanities, and prestige. This study suggests that Chengdu’s urban development model not only can contribute to sustainability but also can provide a new direction for urbanization in China that is based on humanities, rather than economic prosperity itself.