간접민주주의와 문화적 차별의 재생산

정병화 한양대학교 평화연구소 2024 문화와 정치 Vol.11 No.1

This article begin from the following question. ‘At liberal democracy system, can the ruling system of democracy revise the discrimination from the lack of recognition which has been shown in cultural sphere?’ Specially, This author asks whether the majority rule of indirect democracy can guarantees the right of cultural minority. Of course, majority rule of indirect democracy has had the meaning advances with regard to the redistribution of resources. The interests of majority considered at the political sphere has alleviated the monopolistic minority right. But this author thinks that the majority rule of indirect democracy can not guarantees the right of cultural minority. Though the majority rule of indirect democracy has in some degree revised the redistribution of resources, this can not structurally reform the dominant-subordinate relationship. On the basis of the logic between majority and minority, in the situation of the monopolistic majority the majority rule of indirect democracy representing the majority rights is to persist the domination of minority by majority. Specially, the density of persistence is to be strongly exposed, when the relation of majority with minority forms antagonistic opposition. 본고는 자유주의와 민주주의의 접합으로서 그려지는 자유민주주의체제에서 ‘민주주의라는 통치체제가 문화적 특수성의 영역에서 보여주는 인정(recognition)의 결핍으로부터 발현되는 차별을 교정할 수 있는가?’라는 물음에서 시작한다. 특히, 필자는 간접민주주의의 의사결정방식인 다수결원칙이 실질적인 차원에서 문화적 약자의 권리를 보장할 수 있는 정치적 기제인가에 대해서 살펴보고자 한다. 물론, 간접민주주의의 의사결정방식인 다수결원칙은 자원의 재분배와 관련하여 역사적으로 의미 있는 진전을 보여 왔다. 정치적 차원에서 고려된 다수의 이해가 경제적 차원에서 표면화된 소수의 독점적 권리를 완화시켰다. 이는 정치적 차원이 비정치적인 차원인 경제적 영역을 재정립하는 방식으로 전개되었다. 하지만 본고는 간접민주주의의 의사결정방식인 다수결원칙이 문화적 차원에서 보여주는 문화적 약자의 권리를 보장할 수 없다고 본다. 다수결원칙이 역사적으로 자원의 재분배에 대해서는 어느 정도의 기여를 했지만, 다수결원칙은 논리적으로 그리고 구조적으로 문화적 차원에서 보여주는 지배와 피지배의 관계를 개선시킬 수 없다. 다수와 소수의 논리에 근거하여 볼 때, 권리적 독점이 소수일 때에는 다수의 이해를 대변하는 다수결원칙이 어느 정도 그것의 영향력을 발휘할 수 있지만, 권리의 독점이 다수일 때에는 다수의 이해관계를 대변하는 다수결원칙은 다수에 의한 소수의 지배를 영속화시킬 뿐이다. 특히, 문화적 차원에서 보여주는 다수와 소수의 관계가 적대적 대립관계를 형성하고 있을 때에는 그 영속화의 강도는 강하게 표면화될 것이다.

르네상스 미술과 John Donne의 시

鄭炳花 全北大學校 1991 論文集 Vol.33 No.-

The purpose of this study is to grope the interrelation between visual arts of the Renaissance and John Donne's poetry. This kind of interart study begins from the view point that literature and visual arts, as aesthetic expression of the cultural patterns dominant at the period, are likely to share certain thematic and technical qualitis. Part Ⅰ presents theories which can support the background of interart study, Part Ⅱ examines the most remarkable characteristics of the Renaissance. Part Ⅲ explores technical qualities both in the visual arts of the Renaissance and in John Donnes Poems. Part Ⅳ estimates the contribution and the perspective of this kind of study about John Donne.

組織抽出液에 依한 發熱現象의 發生機轉에 關한 硏究

鄭炳和 부산의대 1965 부산의대잡지 - 부산대학교 의과대학 Vol.5 No.2

永井荷風硏究 - その好色性について -

鄭昞和 한국일본학회 1984 日本學報 Vol.13 No.-

Urinary Profiles of the Endogenous Steroids in Pre-Menopausal Women with Uterine Leiomyoma

정병화,배상욱,정봉철,김세광,박기현,Jung, Byung-Hwa,Bai, Sang-Wook,Chung, Bong-Chul,Kim, Sei-Kwang,Park, Ki-Hyun The Korean Society for Reproductive Medicine 2003 Clinical and Experimental Reproductive Medicine Vol.30 No.1

목 적: 본 연구의 목적은 내인성 성호르몬이 자궁근종의 성장에 미치는 영향을 알아보고자 연구를 시행하였다. 연구대상 및 방법: 폐경전 자궁근종 환자 27명과 같은 연령대의 정상여성 25명을 대상으로 하였다. 모든 대상군의 여성에서 24시간 소변을 모아서 소변내 estrogen, androgen의 대사체들을 GC-MS를 이용하여 측정하였으며 두 군에서의 차이를 비교분석 하였다. 결 과: 소변내 $17{\beta}$-estradiol, 5-androstene-$3{\beta}$, $16{\beta}$, $17{\beta}$-triol, 11-keto-ethiocholanolone, $11{\beta}$-hydroxy-androsterone, THS, THA, THE, a-cortolone, a-cortol 및 $\beta$-cortol가 환자군에서 의의있게 증가하였으며 $17{\beta}$estradiol/estrone 및 $11{\beta}$-hydroxy-ethiocholanolone/$11{\beta}$-hydroxy-androsterone도 환자군에서 의의있게 증가하였다. 결 론: 자궁근종의 성장은 요중 estrogen과 androgen의 농도와 밀접한 관련이 있으며 이는 환자의 스테로이드 호르몬 대사 감소에 기인한 것으로 사료된다.

Imagery in John Donne

鄭炳花 全北大學校 敎育大學院 1982 敎育論叢 Vol.2 No.-

Both Elizabithan and seventeenth-century poetry is said to have fundamental and picturesque images with only a sensuous function. The aim of the study is to show whether both Elizabethan and seventeenth-century poetry has sensuous worlds in images, especially in John Donne's Poetry. It is obvious that images carry into poetry the sights and sounds of the physical world, so to speak, images are means of imitation of nature, It is important to study the opinions of imitation historically. Platon said that peotry is an imitation of imitation, and the imitative art is an inferior who marries an inferior, and has inferior offspring. He denied poetry as a product of inferior part of the soul. But Aristotle, the father of criticism said that poetry is an imitation of nature. He considered poetry in terms of moral function. In Sidney's writing.‘An Apology for poetry’, the concept of imitation developed into the concept of making, and a poet was considered as a maker. His definition of poetry is that‘Poesy is an art of imitation that is to say, a representing, counterfeiting or figuring forth; to speak metaphorically a speaking picture, with this end to teach and delight.’Sidney's conception of imitation and poetry is important to understand John Donne's poetry, because they both lived in Elizabethan age. John Donne does not imitate the appearances of things only, but he imitates the hidden reality, a state of mind. Imges in his poetry have a logical relation with each other and unify as an organic whole so if we cannot understand and even one image, we cannot understand the whole poem. They do not exist in isolation drawing a speaking picture, and functioning as a decoration. Samuel Johnson and John Dryden blamed Donne for not imitating nature. They did not understand that he described the hidden reality and that there is logical context images. It is possible to understand Donne's poems only when the hidden logical and organic relations between images are comprehended. The function of one of Donne's images in his poems is just one reason why modern critics, especially formalistic critics have loved his poetry.

공화민주주의모델의 헌법적 가치구성의 의의와 한계점

정병화 한양법학회 2017 漢陽法學 Vol.28 No.4

Thorough rule of law, liberal constitutional democracy attempts to deconstruct all the domination. In this point liberalists understand democracy which admits majority right as negative political system. They propose that democracy should be constrained by rule of law. But liberal constitutional democracy has obvious limits in basic human rights formation. Natural law tradition is not admitted under political pluralism. Consensual method can not be selected too. When we consider incommensurability working as a axiom of liberalists, consensual method is connected to majority rule that liberalists have excluded. Here we meet repulican democracy model. Republican democracy model which pursues the formation of public willingness presents a alternative on the legitimacy of basic human rights. Basic human rights in republican democracy model works as condition for the production of good goodness to all the people. In other words, Basic human rights in republican democracy model is connected with all the citizen political participation and guaranteeing free argument on all the issue. But unlike its attempt to create goodness accepted to all, the application of his republican democracy model to ‘real world’ is likely to produce not the ‘good goodness to all the people’ but the domination of power. When republican democracy model on the basis of the equality of power among diverse positions and the openness of each position is applied to ‘real world’ based on the inequality of power among diverse positions and the hardness of each position, the result of the application is likely to produce not the ‘good goodness to all the people’ but recursive consensus toward hegemony value.

르네상스 미술과 존 단(John Donne)의 시에 나타난 사실주의

정병화 대한영어영문학회 1997 영어영문학연구 Vol.23 No.1

The purpose of this study is to examine the trace of realism in the Renaissance Art and John Donne’s poems. Realism is one of the Renaissance Culture. In the Renaissance Humanism, the contrast and the conflict of idealism and realism caused the harmony of thought and experience. Donne used realistic secular images, sometimes sexual images even in divine poems, but they do not secularize Christian faith. Among the Renaissance or the Baroque Artists, Caravaggio tended to prefer realistic detail and dramatic effects of light to the more abstract conventions of the sixteenth century Italian art. Both of them had constant sensitivity to reality and passionate interest in human nature, which made their works more realistic than any other artists' works. The good examples of the harmony of idealism and realistic vitality can be seen in their works commonly.

심의민주주의에 대한 해원상생사상의 정치철학적 함의

정병화 대진대학교 대순사상학술원 2014 대순사상논총 Vol.23 No.-

This article’s purpose is to overcome the inadequacy of deliberative democracy for communication on the basis of Haewonsangsaeng. The inadequacy of deliberative democracy for communication is presented as the following two. First, as deliberative democracy treats civic virtue as instrumental thing, deliberative democracy is still in moral solipsism. Second, as deliberative democracy doesn’t consider ‘the inequality of power’ among diverse political positions, the project of deliberative democracy for communication ends up in the exposure of the inequality of power among diverse political positions. Sangsaeng in Haewonsangsaeng concerned with inter-relationship over individualism treats civic virtue as original motility. In this context, Sangsaeng in Haewonsangsaeng is the alternative notion to overcome the first inadequacy of deliberative democracy for communication. Haewon in Haewonsangsaengas is the condition for Sangsaeng. and Haewon’s method is to exclude or to eliminate the structural frame of Sanggeuk meaning mutual conflict and antagonism. This article presents two structural frame of Sanggeuk. First, First structural obstacle as internal obstacle is suggested through analyzing pluralism on the basis of existential philosophy. The result of the analysis is the ‘antagonism’ between the hegemonical value and the peripheral value. Second structural obstacle as external obstacle is the extinction of public sphere caused by the growth of market and the expansion of bureaucracy.

상생적 관계형성을 위한 도덕성 확인에 관한 연구 : ‘공감적 성향’에 대한 현상학적 고찰

정병화 대진대학교 대순사상학술원 2017 대순사상논총 Vol.28 No.-

자기정체성의 확립이 ‘상생적 관계’에 기초해 있다는 점에서, ‘상생적 관계형성’은 자기존재의 안정성과 확증성을 가질 수 있는 방법이다. 하지만 우리의 일상적인 삶이 타자와의 포용성을 지향하는 상생적 관계보다는 타자를 대상화하려는 행위로 대부분 채워져 있다는 점에서, 타자와의 상생적 관계형성은 그리 쉬운 일이 아니다. 이런 점에서 타자와의 상생적 관계형성은 타자를 대상화하려는 자기욕망을 조절하거나 통제할 도덕성에 기초해 있어야 한다. 이성 중심의 초월적ㆍ선험적 철학은 자기욕망에 대한 자기제어를 이성과 신체라는 이원화된 틀 속에서 이성에 의한 신체의 지배(支配)로서 기술한다. 하지만 이 실천철학이 가지는 한계점은 선험적 이성의 도덕적 명령이 우리에게 그것을 실천할 도덕적 행위의 내적 동기를 자명(自明)하게 제공할 수 없다는 점에 있다. 선험적 이성의 도덕적 명령의 현실적용은 자기중심적인 삶의 입장이나 자기이해관계의 맥락에서 선험적 이성의 도덕적 명령이 재해석될 가능성이 높다. 이런 점에서 ‘공감적 성향’은 새로운 도덕적 규범으로서 자리매김한다. 감성형태로 주어지는 ‘공감적 성향’은 사유 이전의 느낌이라는 점에서 직접적이고 즉각적이고 항상적이다. ‘공감적 성향’은 이성적 판단 이전에 작동하는 본능적 반응이라는 점에서 직관적이다. 이런 점에서 자연 도덕정감으로서의 ‘공감적 성향’은 학습, 사유에 의하지 않고도 인간이라면 누구나 이를 알고 있고 실천할 정도로 자명하게 주어진다. 그러나 ‘공감적 성향’에 대한 기존 연구들은 ‘현상적 접근(現象的 接近)’이라는 점에서 분명한 한계점을 가진다. 기존 현상적 접근들은 ‘공감적 성향’을 이성이 아닌 신체에 토대한 자연적 감정으로 제시하고는 있지만, ‘공감적 성향’의 토대를 철학적으로 해명하지 못하고 있다. 자연 도덕정감으로서의 ‘공감적 성향’은 주관적이고 상대적인 도덕적 규범으로서 해석 내지 규정될 가능성이 높다. 이에 필자는 메를로-퐁티(M. Merleau-Ponty)의 ‘살’ 개념에 입각하여 신체에 토대한 자연적 감정으로서의 ‘공감적 성향’이 인간의 보편적인 도덕적 규범임을 밝히고자 한다. 신체적 차원에서 나와 타자 간의 교차배어로 형성되는 ‘살’은 ‘공감적 성향’에 그 철학적 단초를 제공한다. 다시 말해서 나와 타자 간의 신체적 교차 내지 얽힘으로 형성되는 ‘살’은 ‘공감적 성향’을 일으키는 물질적 토대가 된다. 필자의 이러한 접근은 ‘공감적 성향’에 대한 ‘현상학적 접근(現象學的 接近)’이라 할 수 있다. As the establishment of self-identity is based on ‘Relationships of Mutual Beneficence,’ the formation of ‘Relationships of Mutual Beneficence’ is the only road to the security and confirmation of self-existence. But given that our ordinary life almost entirely consists of actions objectifying others, the formation of ‘Relationships of Mutual Beneficence’ is by no means easy. The formation of ‘Relationships of Mutual Beneficence’ should be based on morality, controlling self-desire, and not objectifying others. Philosophy based on a priori reasoning describes self-control over self- desire as the domination of the body through a priori reasoning. But this practical philosophy cannot present a self-evidential internal motivation behind moral actions. Due to this, the application of moral order given by a priori reasoning in response to reality is likely to be reinterpreted on basis of self-interest. With regards to this, the ‘propensity towards sympathy’ is given as new moral norm. The ‘propensity towards sympathy’ as emotion is direct and consistent given that feeling occurs prior to thinking. The ‘propensity towards sympathy’ is intuitive in the sense that it is an instinctual response preceeding a reasoned judgment. The ‘propensity towards sympathy,’ as a natural moral emotion, is self-validating given that all human beings know it and practice it. But previous studies on the ‘propensity towards sympathy’ have an obvious limitation because they adopt phenomenological approaches to the ‘propensity towards sympathy’ which eschew the investigation of morality. Though they present the ‘propensity towards sympathy’ as a natural emotion based on body rather than reason, they do not philosophically explain the ‘propensity towards sympathy.’ Thus the ‘propensity towards sympathy’ as a natural moral emotion is likely to be interpreted as a subjective and relative moral norm. This paper philosophically explains that the ‘propensity towards sympathy’ is a universal moral norm on the basis of Merleau-Ponty’s ‘flesh.’ ‘Flesh’ is formed as the entanglement between oneself and others and presents the ‘propensity towards sympathy’ as its philosophical basis. In other words, ‘flesh’ formed as the mixture or entanglement between oneself and others is the material foundation upon which one can activate the ‘propensity towards sympathy.’ This paper’s approach to the ‘propensity of sympathy’ can be desribed as a phenomenological approach to the ‘propensity towards sympathy’ as a universal moral norm.