New - Left 운동의 사상적 배경 : Frankfurt 학파의 사회이론비판을 중심으로

문현병 한국국민윤리학회 1984 倫理硏究 Vol.18 No.1

批判理論에 있어서 哲學의 機能

文顯丙 新羅大學校 1985 論文集 Vol.19 No.-

To speak of Critical Theory as a systematically elaborated account of social reality is possible only by understanding the concept of critique in Critical Theory. The concept of Critical Theory derives from the traditions of Kantian critical philosophy and of Marxian critique of ideology. But the concept of Critical Theory is not on the same level with such traditions. Thus it is necessary to draw an exact line not only between the meaning of critique in such traditions and in Critical Theory, but also between traditional theory and Critical Theory. In this respect Horkheimer for the first time, Adorno, Marcuse, and Habermas engaged in a detailed critique both of the objects of traditional scientific theory and of its method. The task of Critical Theory, especially according to Horkheimer, is to penetrate the world of things to show underlying relations between persons, and to see the human bottom of nonhuman things and to demystify the surface forms of equality. Consequently the social function of philosophy lies in the criticism of what is prevalent. This study was written for the purpose of describing the function of philosophy in Critical Theory as mentioned above.

Frankfurt學派의 啓蒙主義批判에 關한 一硏究

文顯丙 新羅大學校 1983 論文集 Vol.15 No.-

This study attempts the critique of enlightenment in the Frandfurt School. Horkheimer and Adorno see Enlightenment as subject throughout his tory to a dialectic wherein it all too easily gives itself an absolute status over and against its objects, thereby constantly collapsing into new forms of the very conditions of primeval repression which it earlier set out to overcome. In this respect the Enlightenment's concept of reason is instrumental reason in contemporary industrial society. Thus their argument focus on instrumental reason. Instrumental reason is found in the technical control of nature. This appears intellectually in the natural sciences and practically in modern technology. But the success of instrumental reason blocks the possibility of achieving pactical reaon. Marcuse suggests that instrumental reason, and hence a society whose guiding principle is technical efficiency, is potentially self-undermining. And the basic components of Marcuse's vision of technological domination were in fact founded on the over-simple identification of fascism, monopoly capitalism, totalitarianism and technology.

비판이론의 부정의 행복이론

문현병 釜山女子大學校 人文科學硏究所 2010 白楊人文論集 Vol.15 No.-

現代社會에 있어서의 公開性回復의 問題 : Remarks on Habermas' Critical Theory Habermas의 社會批判理論을 中心으로

文顯丙 新羅大學校 1984 論文集 Vol.16 No.-

Habermas investigated two tendencies of development which are characteristic of advanced capitalism with a view to the depoliticization of the public. He referred in the first place to the cumulative grouwth, on the part of the state, of interventionist activity which is designed to secure the stability and growth of the economic system; and secondly, the growing interdependence of research, technology, and governmental administration, which has converted the system of the sciences into a primary force of production. As a result of these tendencies following problems are occurred. on the one hand, the priorities set under economic imperatives cannot be allowed to depend on a general discursive formation of the public will, therefore politics today assumes the appearance of technocracy. On the other hand, the exclusion of consequential practial questions from dissussion by depoliticized public becomes increasingly difficult. In this regard Habermas was to seek the recovery of 「Offentlichkeit」in contemporary society which was systematically distorted by the rationally goal-directed organization of means and invisible compulsion. Thus Habermas aimed to reconstruct the ideal speech situation and developed the thesis that anyone acting communicatively must, in performing any spech action, raise universal validity claims and suppose that they can be vindicated. Consequently in spite of his superiority which claim for the emancipation from domain and suppression, the conclusion of Habermas' Critical Theory is too ideal to be realized in actuality.

Habermas에 있어서 解放의 意味

文顯丙 新羅大學校 1986 論文集 Vol.21 No.-

This study aims to illustrate the meaning of emancipation in Habermas`s thought. In order to construct an adequate model for critical social theory Habermas introduced the theory of cognitive interests which intrinsically connected with anthropologially deepseated systems of action. In them the emancipatory interest takes us to the center of Habermas`s thought. This emancipatory interest or interest in emancipation, according to Habermas, which is invested in the self-formative process of the species and penneates the movement of reflection, aims at realizing those conditions of symbolic interaction and instrumental action, and to this extent, it corresponds to or guides the critical and selfreflective sciences. In this way critical theory pursues self-reflection out of an interest in emancipation. Futhermore Habermas claims that ultimately a radicalized critique of knowledge can only be carried out in the form of a reconstruction of the history of the species. Thus Habermas wanted to reconstruct the historical materialism. Habermas organizes his discussion of historical materialism around two basic concepts-and two basic assumptions-the theory of base and superstructure and the dialectic of forces and relations of production. But through his analysis of society Habermas supposes that all previous history has been a history of distorted communication. Such a claim ultimately only be justified through a general theory of language, a theory of language which would have to be a theory of undistorted as well as of distorted communication. In this respect Habermas established the theory of communicative competence and universal pragmatics. The task of universal pragmatics is to identifiy and reconstruct universal conditions of possible understanding. With the achievement of that task Habermas presents an ideal speech situation which could make possible mutually validity claims. In spite of such a project of Habermas, however, his critical theory has some problems which fundamentally to be criticized.

예술과 해방

문현병 대동철학회 2003 大同哲學 Vol.21 No.-

사회적 생산으로서 예술은 여러 가지 사회적 기능을 지니고 있다. 예술의 중요한 사회적 기능은 인식 기능이다. 오늘날 예술의 인식 기능은 쇠퇴하고 있는데, 그 이유는 과학적 인식이 예술적 인식을 지배해 왔기 때문이다. 그 결과 예술의 해방 기능은 제한되거나 상실되고 있다.예술의 인식 기능을 회복하기 위해서는 예술적 상상력을 복원시키는 일이 아주 중요하다. 예술적 상상력은 과학·기술과 기술적 합리성에 의해 확립된 모든 지배로부터 인간을 해방시켜 줄 수 있는 힘이다. Art as social production have many social functions. The main social function of art is the epistemological function. Today the epistemological function of art is weakened because the scientific knowledge have ruled over the artistic knowledge. As the result, the emancipation function of art is restricted or lost. To restore the epistemological function of art, it is very important to resurrect the artistic imagination. Artistic imagination is the power to emancipate man from all the domination which established by science-technics and technological rationality. In this paper I stress upon that only through the restoration of artistic imagination, the social function of art as emancipation function will fulfill itself for a society without domination.

Croce의 歷史哲學

文顯丙 新羅大學校 1983 論文集 Vol.14 No.-

B. Croce(1866-1952), the best-known Italian philosoper of this century. He gained an international reputation in fields of aesthetics, literary criticism, cultural history, and historical methodolgy. In addition to Hegel the most powerful intellectual forces in his life were his countrymen Giambattista Vico and Francesco de Sanctis. Along with Hegel they represent Croce's three great interests : philosophy, history, and literature. And his intellectual development has been almost dialectical in the hegelian sense. The truth presumably lay in his own synthesis, his own philosophical history of historical philosophy, and this he expounded in a series of four volumes, which are all parts of a general work called Philosophy of Spirit, and they deal in order aesthetics, logic, economic and ethics, history. Croce is an idealist who believes that reality or the subject matter of our thinking is mind, life, or spirit. He is trying to say that we can only be sure of the existence of mental or spiritual activity and that any postulation of what he calls a transcendent entity is unjustified. After identifying spiritual activity as the subject-matter of philosophy Croce distinguishes between intellectual activity, whose two forms are intuition and abstraction, and practical activity, whose two forms are economic and ethical activity. Croce said that history is the concrete study of the spirit, of life, of human activity, and it employs all of the four forms to which we have just referred. It is therefore the grandest and deepest discipline of all and identical with philosophy itself. The true historian must understand evaluate the events he studies and in doing so he becomes a philosopher. In understanding and evaluating them he must re-enact them, relive them, in a way that leads Croce to say that all history is contemporary history. He draws a sharp distinction between the concepts of science and the concepts of philosophy. The concepts of philosophy are functions of thought, universal and necessary, on the contrary the concepts of science are arbitrary constructions. In this respect we are to consider the relation between history, science, and philosophy. Science Croce identifies with the generalising activity of the mind. History is the internal and individual understanding of an object into which the mind so enters that subject and object can be no longer separated. In the relation of philosophy and history(idealistic view), and philosophy is a component part of history (naturalistic view). Croce has thus vindicated the autonomy of history. History is philosophical history because it contains philosophy inside itself in the shape of predicated to its judgement. And within the concrete whole which is historical knowledge, philosophical knowledge is a component part. Consequently Croce defines philosophy as the methodology of history. Spite of his systematic theory and uniqueness he was criticized in many respects; the concept of history, his absolute idealism, dualism, a kind of philosophical suicide, etc.

대중지배로서 문화산업

문현병 대동철학회 1999 大同哲學 Vol.6 No.-

오늘날의 문화산업은 국가경제뿐만 아니라 현대인의 일상생활과 의식을 지배하는 중요한 영역이다. 문화산업의 발전 논리는 국가��À��¼기업��À��¼개인 차원에서 서로 차이를 드러내고 있다. 그리고 문화산업이 현대사회에 미치는 영향에 대한 견해나 평가도 양면적이다. 이 글은 그러한 점을 체계적으로 정리하면서 필자의 비판적인 입장을 밝힌 것이다. ‘1. 문화산업의 형성과 발전’에서는 문화산업과 문화상품의 일반적 특성을 밝히고, 현대 문화산업의 범위와 분야를 정리하였다. ‘2. 문화산업의 문화발전 논리’에서는 세계자본주의 체제 하에서 국가��¼��À기업��¼��À문화산업론자의 상이한 문화산업 발전 논리와 한국 정부의 문화산업 발전계획을 소개하였다. ‘3. 지배와 착취로서 문화산업’에서는 그러한 논리의 허구성, 문화산업을 통한 대중에 대한 지배와 착취, 문화산업이 개인에게 미치는 부정적 영향이나 효과 등을 분석��À��¼제시하였다. ‘4. 문화산업인가, 문화인가?’에서는 국가나 기업에 의해 주도되는 문화산업의 부정적 결과를 극복할 수 있는 가능성을 모색하기 위한 몇 가지 방안을 제시하였다. Contemporary culture industry is very important sphere which constitute national economy and dominate individual consciousness as well as daily life. The logic of development of culture industry is differentiated according to the interest of the nation, enterprise(capital), individual. Furthermore the view or appreciation of the influence of culture industry on contemporary society is ambivalent. This paper aims to summarize the point and to propose critical view. In '1. The Formation and Development of Culture Industry' I attempted to make clear the general characteristics of culture industry and cultural commodities, and to summarize the scope and fields of contemporary culture industry. '2. The Logic of Development of Culture Industry' was focused on the different logic of the nation, enterprise, and critics of culture industry under the world-capitalist system. In addition to I introduced the five-year plan of culture industry of Korean Government. In '3. Culture Industry as domination and Exploitation' I criticized the falsehood of those logics, the domination and exploitation on the individual, and analyzed the negative influences and effects of culture industry on the individual. '4. Culture Industry, or Culture?' was shared in groping for the possibility of overcoming the negative consequences of culture industry led by the nation or capital. Finally I suggested several ideas.

쁘띠 부르조아 이데올로기로서의 비판 이론의 한국적 수용

문현병(Hyun Byoung Moon) 철학연구회 1988 哲學硏究 Vol.24 No.-