경기도 대중교통 경영여건 및 이용실태 조사방법

송재룡,김채만,Song, Jae-Ryong,Kim, Chae-Man 대한교통학회 2005 교통 기술과 정책 Vol.2 No.4

한국 사회의 문화구조 특성에 대한 연구 -전근대적 문화 습속을 중심으로-

송재룡 ( Jae Ryong Song ) 한국사회역사학회 2009 담론 201 Vol.12 No.3

This essay explores the premodern traits of Korean culture structure, which have generated such negative cultural phenomena as `group-oriented egocentric behavior` and `amoral behavior.` The modernization process of Korean society has successfully accomplished its goals, trying hard to overcome these negative cultural phenomena but failed. It is chiefly because the modern-rational and intellectual solutions have not yet had an insight into the (quasi)familistic cultural habits of the heart, inherited from the legacy of Neo-Confucian tradition, and its strong existential determination strength. By drawing on concepts of `rule-following` and `language game,` it observes that the cultural habits are analogous to either rules or grammar. From this, it is assumed that Korean society has two dominant language games: the `(quasi)familistic language game` and `modern-rational language game,` both of which are competing each other. But the former mostly defeats the latter in life politic games. In this respect, it can be argued that Korean society is the society that has persistently been determined by the (quasi)familistic cultural habits.

울리히 벡의 코스모폴리탄 비전과 그 한계

송재룡(Jae-ryong Song) 한국인문사회과학회 2010 현상과 인식 Vol.34 No.4

코스모폴리탄 비전은 성찰적 근대성의 기획과 더불어 벡의 사회학이 초점을 맞추고 있는 핵심테제 중의 하나이다. 벡은 위험사회의 논의를 통해, 글로벌 위난화 현상에 대한 위기의식의 환산은 결국 국민국가 체계의 불가능성에로 모아지며, 따라서 세계 시민적 시각과 비전 및 그에 기초한 전 지구적 단위의 거버넌스 체계의 필요성을 자각하게 한다고 주장한다. 하지만, 코스모폴리탄 비전이 ‘탈배태화된 개인’의 성찰력에 과도하게 의존하고 있다는 점에서 벡의 성찰적 근대화 기획은 심각한 문제를 내포하고 있다. 벡의 성찰적 기획은 성찰성 구성의 문화적, 윤리적 및 역사공동체적 차원에 대한 논의를 간과한 채로 단지 계몽주의적 ‘자기 진정적’ 주관성의 일면 만을 강조한다. 공동체주의 자아관은 벡의 코스모폴리탄 기획이 가정하는 성찰적 자아관의 한계를 잘 보여준다. Beck’s idea of cosmopolitan vision is one of key theses, on which Beck’s reflexive modernization project focuses. According to Beck, as distribution of risks prevails on a global scale, the consciousness of the global endangerment leads both to the impossibility of the logic of nationstate as a distinctive symbol of simple modernization, and to the possibility of proactive vision and formation of the global civil society. However, Beck’s idea of cosmopolitan vision has a fundamental problem in the sense that he gives an excessive centrality to the reflexive power of individual agency, i.e. the disembedded self, by and through which to realize the project of cosmopolitanization. In short, Beck’s reflexive project pays too much emphasis on the subject’s self-authentic dimension only, instead, ignoring the significance of the cultural, ethical and communal dimensions of the construction of reflexivity. This limit is clearly pointed out by the communitarian view of the construction of the self and its moral bases.

사이버 공동체의 한계: 공동체주의 관점에서

송재룡(Jae-Ryong Song) 한국인문사회과학회 2004 현상과 인식 Vol.28 No.1ㆍ2

This essay, from the communitarian perspectives, aims to examine<br/> the limits and limitations of cyber community. The global diffusion of Internet network has led to the possibility of the formation of communal life on cyber-space. There have so far been many debates and discussions on the issues of the cyber community, most of which have focused on such traits or strengths as horizontal deconcentration, 'decentralization', and pluralization. However, analyses of the constitutive dimension of the cyber community composed entirely of information-flow, and of its cultural dimension reveal limits and limitations of life in the cyber community. In particular, these limits are clearly revealed when we turn our attention to the cultural condition in which inauthenticity of reality is increasing in the contexts of the cyber community composed of non-textual language as information. In conclusion, the cyber community is the community of ambivalence and plurality, in which the self(avatar) is experienced as one who floats along on the surface of life, facing a forked road of continuous choice without confronting any deep inspection of identity or authority.<br/>

한국 사회의 ‘삶의 정치학’과 아버지

송재룡(Jae-Ryong Song) 한국인문사회과학회 2004 현상과 인식 Vol.28 No.4

This paper explores the father-centered familism and its relation to the 'life politics' in Korean society. It is primarily concerned with a cultural-linguistic approach to the understanding of dominant propensity in Korean society. It presumes that Korean society has been restrained in the forms of culture and language by the patriarchal familistic habits inherited from the neo-Gmfucian legacy of the Chosun dynasty. It observes that the strong influence of these habits to Korean society have brought about the cultural formation of 'life politics', that is founded on private-centered life. These habits also have led to the endency that education is seen as a means to achieving individual and family centered interests, like rising up in the world and gaining fame. What is more important is that the term and logic of this amoral' life politics' of familism have an important effect to the internalization of children.<br/> In considering the familistic "life politics" and its relation to moral life, it is seen that the way to achieve a rational reformation and change in Korean society, does not lie in replacing the existing social system and law, then reinforcing any propositional moral education. Thus, a discussion of the realistic possibility and method for changing "life politics" producing public interests rather than private-centered interests, is required.<br/>

[특집 : 한국인의 삶의 유형과 사회 변동] 가족주의와 한국 사회의 '삶의 유형'-두 개의 언어 게임 사이에서

송재룡(Jae-Ryong Song) 한국인문사회과학회 2002 현상과 인식 Vol.26 No.1ㆍ2

This essay examines Korean familism and its relation to the 'forms of life'. It is strongly concerned with a cultural-linguistic understanding of the social reality, for which a Geertzian culture concept is employed. By drawing on such conceptual tools as 'habits of the heart', 'rule-following', 'language game' and its associated notion of 'forms of life', it observes that the Korean society has been deeply influenced by the familistic habits of the heart inherited from Confucian legacy. The familistic habits has made up a strong social-cultural ethos.<br/> The most important familistic habits that consists of culture have to do with the unwritten rules by which Korean society regulates social behavior. The familistic habits determines the collective life, but in the way that drives the Korean mentality to the specific 'forms of life' characterized by the egoistically group-oriented behavior. The rules to follow in the context of this forms of life is so strong that any institutional rule which the Korean society has adopted to mobilize rational and scientific life does not effectively function. In other words, the institutional rules are mostly defeated by the familistic rules.<br/> With regard to the notion of 'forms of life', the Korean society has two dominant language games: the 'familistic language game' and 'institutional language game'. These two language games compete each other, but the former mostly defeats the latter in life games. What this suggests is that the Korean society is the society persistently determined by the familistic habits of the heart, by which discourses of public spirit and life have been shrunken and insulated.

유교의 문화·언어 습속과 권력 현상: 존·비어체계의 ‘문화적’ 권력성을 중심으로

송재룡 ( Song Jae-ryong ) 동양사회사상학회 2014 사회사상과 문화 Vol.29 No.-

종교와 사회진보 양자 간의 상관관계는 일방향적이지 않다. 한편으로는, 베버의 테제가 가정하는 방향으로의 상관관계를 보이기도 하지만, 다른 한편으로는 그 반대 방향으로의 관계를 보이기도 한다. 이 점은 유교가 한국 사회에 대하여 갖는 기능적 함의와 관련해서도 마찬가지이다. 동아시아 사회의 배경에서 유교의 전근대적 속성에 대한 많은 비판적 논의가 있었음에도 불구하고, 유교적 이념은 역사적으로 한국 사회의 실천적 규범 문화의 형성에 지대한 영향을 미쳤다. 하지만 그 유교적 규범문화에는 위계서열의 지배 연관의 구조가 내밀하게 스며들어 있다. 이 구조를 반영하는 것이 존·비어 언어체계이다. 존·비어 언어체계는 서열(차별) 위계적 호칭 양식에 따라 어휘, 조사, 어미 등에 차이를 두어 문장의 형태를 달리 함으로써, 통상의 인간관계 속에서 그 위계서열의 연관을 엄격하게 표현하는 방식으로 차별억압의 권력관계의 구조를 확인하고 재생해간다. 이 검토는 한국 사회에 미시적이지만 침투적으로 완강하게 작동하고 있는 유교적 ‘문화 권력’의 양상을 통찰하게 함으로써, 종교로서의 유교가 갖는 항존적 영향력에 대한 문화·종교 사회학적 연구가 좀 더 깊이 있게 이뤄져야 할 필요가 있음을 보여준다. The relationship of religion to social progress is not unidirectional. On the one hand, we observe the relationship follows in accordance with what Max Weber's thesis of ‘Protestant Ethic’ presumes. However, the reverse is the case, on the other. The same is true of the functional implications of what Confucianism relates to Korean society. Despite all the criticism on the premodern traits of Confucianism in the East Asian background, the Confucian ideology has historically had a profound effect on the formation of culture of practical norms in Korean society. However, the honorific-humble language structure, which comprises the domination related hierarchical ranking system, permeates the Confucian norm system. The honorific- humble language system expresses the hierarchical ranking structure in ordinary life circumstances by differentiating the form of sentences depending upon mode of appellation based on the hierarchical ranking, so that it internalizes and reproduces the power relation structure of oppression and discrimination. A cultural-linguistic approach to this enables us to understand the deep structure of Confucian ‘cultural power’ which permeates microscopically but affects obstinately Korean society. This insight leads the sociology of religion and culture to the need for in-depth investigations of the cultural-emotional influences of Confucianism as a religion.

가다머의 해석학과 지식사회학

송재룡(Song, Jae-Ryong) 한국이론사회학회 2003 사회와 이론 Vol.2 No.-

종교 세속화론의 한계

송재룡(Song, Jae-ryong) 한국이론사회학회 2005 사회와 이론 Vol.7 No.-

피터 윈치의 ‘룰 준수(rule-following)’ 이론과 그 사회학적 함의

송재룡(Song, Jae-ryong) 한국이론사회학회 2012 사회와 이론 Vol.21 No.1

이 글은 문화ㆍ언어적 시각에 기초해 윈치의 사회과학 철학이 제기하는 해석학적 방법론적 문제들이 함의하는 바를 조망한다. ‘룰 준수’ 행위에 대한 윈치의 논의는 인간의 유의미한 행동은 기본적으로 룰을 따르는 행동이며, 그 룰 준수 행동은 필연적으로 맥락적이며 동시에 규범적 행동이라는 것을 설득력 있게 보여준다. 윈치의 이 입장은 인간의사회적현상에 대한 사회(과)학적 이해 방법론에 새로운 통찰을 준다. 즉 인간의 사회적 삶이란 통계적 인과율의 법칙이나 추상화된 제도적 규준에 따라 전개되기보다는 특정한 ‘삶의 형식’ 안에서의 게임의 룰을 따라 맥락적 규범적으로 전개 되는 행위라는 이해가 그것이다. 따라서 사회현상의 본질에 대한 이해는 자연과학적 논리에 기초한 인과관계의 법칙을 따르기보다는 언어 의미론과 같은 (철학 윤리적) 개념적 해석의 방법을 통할 것이 요구된다. 이러한 이해사회학적 통찰은 한국 사회의 문화의 토대 구조와 그 성격에 대한 이해와 관련해서도 함의하는 바가 크다. From a cultural-linguistic view, this essay focuses on the hermeneutic and methodological implications generated by Winch’s philosophy of social science. Winch suggests that all meaningful human behaviour is ‘rule-governed’, so that the analysis of meaningful behaviour must allot a central role to the notion of a rule. In Winch’s term, rules are socially accepted conventions or norms which give meaning and expression to different types of social activity. They dictate what to do in specific situations and how to do it. So, one may suggest that the role of rules are like a normative principle of conduct, by which the agents can morally possess a kind of freedom and responsibility. From this insight, it can be argued that fundamental investigations of the nature of social phenomena should be philosophical and ethical rather than following the ways of the natural sciences, so that, by contrast to the dominant assumptions of positivist and functionalist sociology, social life, whose agent follows rules within the contexts of certain forms of life, requires the unfolding of discourses in semantic terms rather than laws of causation based on the statistical logic. This has a significant implication for ways of understanding the underlying structure and traits of the Korean culture.