번역의 의미와 실질적인 문제들

안인희 국립국어연구원 2000 국어문화학교 Vol.- No.3

' 바이마르 고전주의 ' 의 미적 교육 프로그램

안인희 한국독어독문학회 1995 獨逸文學 Vol.56 No.1

Im Januar 1791 u¨bemahm Goethe die Leitung des Weimarer Hoftheaters, die er 1817 wieder niederlegte. 1796 gewann er Schiller fu¨r die Mitarbeit an seinem Theater. In der Jugendzeit hatten Goethe und Schiller wesentlich zur Entwicklung eines bu¨rgerlichen Dramas beigetragen. In Weimar nahmen sie aber eine antibu¨rgerliche Theatera¨sthetik in ihr Kunstprogramm auf. Auf der Weimarer Bu¨hne, die ihre gemeinsame Arbeitsta¨tte fu¨r die Kunst war, zeigte sich ihre praktische Einstellung in gesellschaftlicher und geschichtlicher Hinsicht am deutlichsten. Das Theater sollte nicht meter als moralische Anstalt unmittelbar auf den Zuschauer einwirken, sondem sich in a¨sthetischer Distanz zum Zuschauer als autonomes Kunstwerk neu konstituieren. Das bedeutete, es handelte sich nun auf der Bu¨hne um das Kunstwerk selbst als Ganzes und nicht meter um die Postulate der Einfu¨hlung und Identifikation des Zuschauers. Die Idee der Kunstautonomie war im 18. Jahrhundert eine ganz neue Kunstauffassung. In diesem Vorgang des Paradigmenwechsels von der wirkungsa¨sthetischen Literaturauffassung der Aufkla¨tung zu kunstautonomen Grundsa¨tzen machte Schiller eine dramatische Entwicklung durch. Der Dichter, der im literarischen Werk auf radikale Weise nach der Verbessemng der politischen Wirklichkeit gestrebt hatte, baute das Ideensystem der Autonomie auf. In seinen $lt;a¨sthetischen Briefen$gt; taucht die Idee der a¨sthetischen Erziehung durch Kunstwerke, die autonom sein sollen, auf. In der Goetheschen Theaterleitung, die im engsten Zusammenhang mit der theoretischen Arbeit Schillers stehG liegt die Maacime der Kunst der Weimarer oder deutschen Klassik in folgendem: Das Kunstwerk loll die Natur nicht nur nachahmen, sondern ku¨nstlerisch darstellen, denn das Kunstwahre und das Naturwahrc rind vo¨llig verschieden. Die Daestellungsweise in der Oper kann dafu¨r ein Beispiel sein. Bei einer Oper, in der alle Leidenschaften singend dargelegt werden, sollte man eine inhere Wahrheit erkennen, die aus der Konsequenz des Kunstwerks entspringt, wenn alles zusanunenstimmt. Das Weimarer Hoftheater unter Goethes Leitung, in dem das Kunstwahre auf der Bu¨hne darzustellen intendiert wunle, war in vieler Hinsicht eine Experimentiebu¨hne. Das Hoftlreater wurde nur zu ca. einem Drittel vom Hof subventioniect, und das bedeutete, daß sich die Erhaltung der Institution vor allem auf die Kasseneinnahmen durch KaRenverkauf verlassen mußte. Wenn man das kleine Ausmaß des Weimarer F¨urstentums beru¨cksichtigt, ist es schwer vorstellbar, daß das Theater sich finanziell halten konnte. Hier disziplinierte Goethe zuerst den Schauspieler zum geu¨bten Ku¨nstler und versuchte darn das Geschmacksniveau des Zuschauers zu heben. Das leitende Prinzip lautete:Die Auffu¨hrvng sollte als ein harmonisches Ganzes, als ein autonomes Kunstwerk gestaltet werden.Der Zuschauer sollte das Theater nach rein asthetischen Gesichtspunkten zu bewerten versuchen. Durch die a¨sthetische Erziehung im theoretischen sowie praktischen Bereich wollten die beiden Weimarer das Ideal, welches die Franzo¨sische Revolution in gewaltsamer Weise verfolgt hatte, verwirklichen. Bei Goethe war Bildung der wichtigste Begriff der Erziehung. Darunter verstand er den Weg bzw. Prozeß zur freien Entfaltung der Perso¨nlichkeit. Aber dieser Weg war eine individuelle Lo¨sung, die fu¨r die bu¨rgerliche Klasse damals kaum erreichbar war, wie man im Roman $lt;Wilhelm Meister$gt; sehen kann. Eine politische Lo¨sung kam fu¨r Goethe nicht in Betracht.Eine individuelle Bildung wie bei Goethe konnte Schiller jedoch nicht befriedigen. Die Entfaltung der Personlichkeit schien ihm ohne eine politische Neuordnung nicht moglich zu sein. Die Losungsweise der Ftanzosischen Revolution lehnte er aber ab.Als Alternative nahm er den Weg der asthetischen Erziehung.Das sollte das Ideal fu¨r die gesamte Menschheit sein.Die Mo¨glichkeit der Realisierung war aber fu¨r ihn selbst fraglich. Er gestand am Ende seiner $lt;a¨sthetischen Briefe$gt; ein, der Staat des scho¨nen Scheins sei nur mo¨glich ,,in einigen wenigen auserlesenen Zirkeln$quot;.Zwischen dem großen Ideal und der Venvirklichungsmo¨glichkeit lag also eine tiefe Kluft. Es wind behauptet, der Epochenbegriff ,deutsche Klassik` sei in den Jahren von 1835 bis 1871 von den deutschnationalen Philologen geschaffen worden Die wirklichen kulturellen Verhaltnisse der Periode um 1800 wurden enthistorisiert und mythologisiert, um kulturpolitisch die Einigung Deutschlands vorzubereiten. Tatsa¨chlich hielten sich weder Goethe und Schiller fu¨r Klassiker, noch warden sie von den Zeitgenossen dafu¨r gehalten. Die beiden Weimarer mußten in verschiedenen Formen rtut den Zeitgenossen, die underer Meinung waren, konkurrieren. Deshalb ist es erforderlich, ihre Bemuhungen um die sthetische Fziehung nicht nur aus dem etablierten Gesichtspunkt der fiktiven ,Klassik`, sondem vom geschichtlichen Standpunkt aus, also entmythologisiert zu betrachten.

까뮈의 인간관과 실존적 교사

安仁凞 대한사립학교장회(구 대한사립중고등학교장회) 1978 私學 Vol.8 No.-

가면의 사회: <꿈의 노벨레>와 <아이즈 와이드 셧>

안인희 한국외국어대학교 EU연구소 2001 EU연구 Vol.- No.8

번역의 의미와 실질적인 문제들

안인희 국립국어연구원 1998 국어문화학교 Vol.- No.1

괴테의 미적 교육과 쉴러의 미적 교육론 - 예술의 자율성의 문제 -

안인희 한국독어독문학회 1995 獨逸文學 Vol.55 No.1

한국학부모들이 바라는 이상적인 자녀상 연구 (I) : 도덕교육을 중심으로

安仁熙,李相琴,鄭世華 이화여자대학교 한국문화연구원 1970 韓國文化硏究院 論叢 Vol.16 No.-

This is the first paper of a series "On Korean Parents' Ideal Image of Their Children." Since we have had our moral education program is the elementary schools in Korea, there have been many problems. The purpose of the study is to analyse the problem in general and find possible solutions or suggestions. The objectives of moral education in the elementary schools are the same as those of the Ministry of Education. They were subdivided into four categories as follows: 1. Good interpersonal relationships. 2. Our own life. 3. Our life as a member of a society. 4. Our life as a Korean citizen. In order to fulfill the objectives there are suggested activities. In further explanation of those objectives, they stated both good and bad kinds of behaviour. The children and parents were given questions based on those objectives. The results are as follows: 1. Korean parents consider Confucianism as an ideal guide to moral standards. Formalism is considered very important. 2. No difference was found between the parent's moral standards and those of the children. 3. Sometimes there is a conflict between what they think is right and what would be best for their children actually to do in certain circumstances. 4. Consequently, Korean parents do not have one ideal image of Korean children.

한국 학부모가 바라는 이상적인 자녀상 연구 (II)

安仁熙,李相琴,鄭世華 이화여자대학교 한국문화연구원 1971 韓國文化硏究院 論叢 Vol.17 No.-

This is the second part of a series entitled "Korean Parents' Ideal Image of Their Children". In this study we have analyzed parents' purposes, reasons, standards and methods of discipline. This includes three separate areas: behavior patterns, mental attitudes and social morals. The purposes of the education for their children can be summarized as follows: * To prepare for the future life rather than for practical life of the present. * To attempt to form his personality as an ideal men rather than a practical men. * To emphasize their conscience as a criterion of the discipline. * To encourage them to behave themselves voluntarily rather than by force. * To emphasize their health most rather than anything else. * To emphasize their responsibility of their own action. * To learn to cooperate with others as a good member of the society

영화 황진이의 의상, 화장, 머리모양의 역사적 사실성 연구

안인희,곽형심 한국미용학회 2010 한국미용학회지 Vol.16 No.3

It is very important to research them since Realism and Polarity reflect the sense of beauty for the age of images in the film. Thus, the main goal of this research is making a close inquiry into the historical truth by ascertaining the costume, make-up and hair style in the movie, Hwang Jin-I. The study method of this research is looking over fashion, make-up and hair style through the documentary paintings, genre paintings and reference books in the Joseon Dynasty era. Also, it is analyzing the costume, make-up and hair style by making use of the images in the movie, Hwang Jin-I, in 2007. The scope for this research is to suggest a gisaeng's costume, her make-up and her hair style in the middle of Joseon dynasty of the movie, Hwang Jin-I. As well, it is going to investigate the root of the historical truth suggested in the characteristic of the costume, make-up, and hair style in the movie, Hwang Jin-I, in 2007. With the result of this research, the historical truth in the movie, Hwang Jin-I, is showed in the costume, hair style except make-up, mostly is rooted from gisangs in the late of Joseon dynasty. The outcome of this research is hopefully expected to be so for different fields and then be offered to the audiences high-standard of historical realism in a variety of areas.

한국 학부모가 바라는 이상적인 자녀상 연구 (III)

安仁熙,李相琴,鄭世華 이화여자대학교 한국문화연구원 1972 韓國文化硏究院 論叢 Vol.20 No.-

This is the third of a series of the studies under the title of A Study of the Image of the Ideal Children Expected of Korean Parents. The first and the second of the series consecutively subtitled "Moral Education" and " The parents' Standard of Value in Child Discipline and the Details of Disciplinary Education" have already been published, and the present article purports to deal with " The View of Value Reflected in the Moral Sense and Job Preference of Parents and Children". The present study has been done with special emphasis on the interviews and the analysis of student compositions to ensure substance and concreteness, while the first and the second parts of the study were done mainly on the basis of reference works and questionnaires. The view of value reflected by moral and job preference may be summarized as (1) economic stability and (2) family egoism. Parents both urban and rural look forward to the economic stability of their children. The urban parents desire 'an economically stable job' and the rural parents 'success in life' of their children, both expressions boiling down to the same effect economic well-being of the children. The interviews with the parents and the parents and the analysis of their writings have also disclosed the same desire on the part of the students; since the parents sacrifice themselves so much for their education, they eagerly want to come up to their parent's expectations. To sum up job preference by school level, both parents and children tend to have an idealistic and fanciful view of job at the primary school level, the ideal and the real seem to clash with each other the secondary school level, and he realistic view of job overcomes the idealistic at the college level. As for economic stability or success in life, parents tend to expect more of male children than of female children. Male children, especially the eldest sons, are expected to be the main hope and pillar for the parents, whereas female children are expected to be good housewives and strangely enough, this based view of parents is contradictory to the professed reaction, as seen in the first two parts of our study, that they never have a prejudice against female children. This proves that, ideally at least, parents intend not to treat female children with discrimination but in actuality girls are discriminated against : it is worthwhile to note that parents themselves are not conscious of their discrimination and some daughters are resigned to it. Although the majority of the parents with college education approve of their daughter's going into a regular occupation, this does not mean that a job is desired at the cost of the accomplishment of becoming a successful housewife. It is also interesting to see that the parents of the higher social class tend to have a fancy for a professional career for their children, while those of the lower class want some kind of secure position for their children. Such picture of job preference of the parents suggests they are realistic in their attitude and concern themselves about their children's securing a sure means of living. Family egoism is also reflected in that both parents and children put their individual or family interest before that of the society of the state. The moral point of view seems to fluctuate between the ideal and the real. We saw in our first two studies that students have a great regard for public morality and for the idealistic inner value. The students' reaction in our present turned out to be different: they place individual and the real conflict with the ideal conflict with the ideal and the conceptual: To round our point up, the ideal image of children to the Korean parents is the coexistence of the ideal and the real in the children. The primary of the Korean parents is about the economic security of the children. The parents hope for them to grow out of the poverty, which has plagued the family for generations. The parents look to the children for the family prosperity and 'self' is to be identified with the family, the egocentric view of life being the result.