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전경갑 釜山水産大學校 1993 論文集 Vol.49 No.-
This paper has been written as a rudimentary attempt to provide an epistemological critique of the poststructuralism of Jacques Derrida. Michel Foucalt and Jacques Lacan. For this purpose, this study examined the contributies and discontinuities between theories of konwledge of structuralism and poststructuralism. The conclusions of this study can be briefly summarized as follows. Both structuralism and poststructuralism have a common epistemological standpoint that is a denial of the positivist reflection theory of knowledge. Based on the assumption that the essence of linguistic sign is not its correspondence to the extra-linguistic reality, but its place in a wider system of symbols, both structuralism and poststructuralism liberated linguistic sigh from its referent. But now the poststructuralists such as Derrida and Lacan have gone even further. They shatter the Saussurean unity of the signifier and the signified. Both Derrida and Lacan take the autonomy of language to the extreme, and give priority to the signifier to the extent that the ultimate signified disappears. Whereas structuralism implicitly assumes the possibility of representation, poststructuralism stress the nonrepresentational status of linguistic sign. The poststructuralists stressed heterogenous, fragmentary and plural character of sociocultural reality, denied our ability to arrive at any objective account of that reality and emphasized that we are constructed in the symbol. However, their epistemological viewpoints must be distinguished from the Kantian theory of construction, primarily because they have already decentered the subject of construction. The epistemology of poststucturalism is also different from that of Hegelian dialectics. Unlike dialectical method, which consists in resolving by sublation the contradiction between the binary oppositions of thesis and antithesis, poststructuralism stresses the imposibility of dialectical sublation. The first move in deconstructing the opposition is to overthrow the violent hierarchy ; in the next phase this reversal must be dismantled and displaced. As mentioned above, poststructuralism rejects all forms of the epistemological assumptions of traditional philosophy and esecially the modernity of reason, human subject and progress. Not only do poststructuralists reject the notion of ultimate foundations of congitive, affective and aesthetic value-judgment, they also refuse to present any coherent epistemological alternative. They are unable to provide alternative theory of knowledge because they rejected all forms of ontological assumptions. In short, poststructuralism gives up not merely the belief in epistemological progress, but also the belief in socio-historical progress.
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사회적 합의형성에 있어서 하버마스 의사소통 행위론의 가능성과 한계성
전경갑 釜山水産大學校 學生生活硏究所 1992 學生指道硏究 Vol.8 No.-
The purpose of this study is to provide a comprehensive examination on the possibilities and limitations of Habermas' theory of communicative action and show its significance for consensus-building and social integration. For this purpose this study focuses on clarifying the following four specific questions : (1) What is the underlying meaning of the notion of critique, common to major works of the preeminent members of the Frankfurt School such as Horkheimer, Adorno, Marcuse and Habermas? (2) What is the nature of Habermas' disagreements with the first generation of critical theorists? (3) What is the meaning of Habermas' thesis that the life-world of communicative rationality is increasingly colonized by the penetration of purposive rationality? (4) What does Habermas mean by the idea of universal pragmatics and what is its significance for consensus-building in such a conflictridden society as Korea? The concept of critical theory combines, at least, two meanings of the word critique which were developed in German philosophy, notably by Kant, Hegel and Marx. One retains the Kantian sense of self-reflective examination of the limitsand validity of knowledge and signifies the testing of legitimacy ; the other meaning goes back to the young Hegelians' attitude to the opposition of theory and practice and therefore signifies negation. In short, the underlying meaning of the notion of critique is the intervention of reason in the concrete circumstances of socio-historical reality and the realization of emancipation of humanity from structural constraints. The Frankfurt School of Horkheimer and Adorno remained totally unimpressed by the postitive aspects of Marxism, namely the idea of the prolitariat as a metasubject and the concept of the vanguard party as the surrogate for Hegelian Absolute Spirit. The only possible course open to them was negation of the status quo and the critical reflection on reified social consciousness. In expressing this scepticism, they are certaninly legitimate heirs of Nietzsche. Habermas' disagreement with the first generation of the School is that he has still undiminished hopes of overcoming reification and dealienation mainly through recovering communicative rationality. Habermas categorically distinguishes the two types of rationalization. The former takes place according to technical rules, while the latter according to social norms which define mutual expectations of interaction. With increasing tendency of state intervention and the rapid progress of science and technology today, the everyday life-world of communicative action is progressively subjected to the imperatives of the dynamic of advanced industrial society. This is what he called the colonization of life-world by penetration of purposive rationality. According to Habermas, the locus of conflict and crisis of the advanced industrial society is not the economic base. It is rather the realm of politics and culture. To overcome this crisis and conflict, he argues, the capacity to engage in self-reflection and communication must be effectively raised. The idea of universal pragmatics with the validity claims of comprehensibility, truth, sincerity and rightness is of great significance for social integration.
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전경갑 釜山水産大學校 1992 論文集 Vol.47 No.-
The purpose of this study is to investigate philosophical backgrounds of postmodernism from the innovative ideas of poststructuralists such as Derrida, Lacan, Foucault, lyotard and Baudrillard, virtually all of whom had been influenced by the work of Nietzsche, Heidegger and, to a lesser extent, Freud. The conclusion of this study can be briefly summarized as follows. Firstly, postmodernism tends to reject the notion of free, conscious and rational subject, whose thinking procsses are not influenced by social and historical circumstances. This view of Cartesian human subject, or seen in Derrida's deconstruction of Husserlian notion of self-presence, antihumanism, poststructuralism dissolves and decenters the concept of rational subject. Contomporary postmodern critiques of the subject and its reason have their roots in Heidegger's ontoloty, Freudian theory of the unconsciousness and Nietzsche's theory of the will to power. Secondly, another signifant feature of postmodernism is its repudiation of such metadiscourses as the dialectic of spirit, the emancipation of the workers, the accumulation of wealth, the classless society, primarily because the postmodern condition is one in which metadiscourses of modernity have all lost credibility. The postmodernist's rejection of metanarratives and totalizing forms of analysis is anticipated in both Foucault's emphasis on local discourses and Derrida's criticque of any systematic philosophy. The nature of knowledge since the Second World War has been altered as societies enter what is known as the postmodern age. The advanced technology of postmodern societies follow the principle of optimal performance, maximizing output and minmizing input. It is, therfore, a game pertaining not to the true, the just or the beautiful, but to efficiency. The traditional belief that the acquisition of knowledge is indissociable from the discipline of minds is therefore obsolete and anachronistic. The third and related feature of postmodernism is its antipathy to the logocentrism of traditional metaphysics. We may consider as metaphysical system which depends on an unassailable foundation upon which a whole hierarchy of binary opposition may be constructed. Western metaphsics has yearned some 'ultimate word' such as God, Idea, Matter, the Absolute Spirit, the self, etc. Poststructuralist's condemnation of the logocentrism of traditional metaphysics echoes in Nietzsche's antipathy to any foundationalism and Heidegger's destruction of metaphysics. Fourthly, both postmodernism and poststructuralism are highly critical of the binary oppositions of metaphysics such as truth and false, speech and writing, presence and absence, high culture and popular culture, man and woman, essence and appearance, center and marginal, depth and surface. Poststructuralists deconstruct binary oppositions mainly because dichotomies are set up not raitonally but arbitrarily. Finally, according to poststructuralists and postmodernists, history does not reveal the progressive triumph of human rationality, not does it fulfil an ultimate telos. Deeply influenced by Nietzchean theory of eternal recurrence, they rejects evclutionist progressivism. The modernist idea that the history of thought is a progressive enlightenment is now radically interrogated by Foucault, Derrida, Heidegger and Nietzsche. The postmodernist charges that modernism is founded on the notion of rational subject, teleological metadisconrses, logocentrism, pursues elitist hierarchies, has an illusion of progressive emlightenment have their philosophical roots in the work of progressive enlightenment have their philosophical roots in the work of poststructuralists such as Derrida, Lacan, Foucault, Lyotard and Baudrillard, all of whom had been greatly influenced by the philosophical thought of Nietzshe and Heidegger. In short, postmodernism can be certainly supportive of enhancing pluralism and cultural democratization, However, it is unable to specify possible mechanisms of social change, and to state why change is better than no change.
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전경갑(全慶甲) 한국교육학회 1998 敎育學硏究 Vol.36 No.2
이 연구는 산업사회에서 탈 (후기) 산업사회로, 현대에서 탈현대로 이행함에 따라서, 지식 과 교육의 정당화 원칙도 달라진다고 하는 J -F. L yotard의 탈현대적 지식이론과 교육사상을 분석한 것이다. 그동안 보편적 이성과 합리적 주체 및 역사의 진보로 요약되는 계몽주의적 이상을 실현하는 데 충실해 온 현대의 교육이론과 실전에 대한 그의 탈현대적 도전을 심각한 위협이나 위기로 받아들이는 경향이 있으나, 이 연구는 그의 탈현대적 지식이론이, 다양성과 차이를 무비관적으로 예찬하는 한계성에도 불구하고, 교육 본연의 역할을 되찾는 데 크게 기여할 수 있다는 점을 강조한다.
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