효孝와 자慈, 탈현대 세대윤리, 그리고 노인복지

홍승표(Hong Seung Pyo) 동양사회사상학회 2016 사회사상과 문화 Vol.19 No.3

노인 불행 문제가 심각한 수준에 이르렀다. 이에 따라서, ‘노인이 행복한 세상’에 대한 탐구는 사회학의 주요 과제가 되었다. 이 글은 효孝와 자慈, 탈현대 세대윤리, 노인복지라고 하는 네 개의 키워드를 중심으로 ‘노인이 행복한 세상’ 구현의 가능성을 탐구하고자 한다. 현대 노인 불행의 근원이 현대 노년관이란 것을 밝히고, 탈현대 노년관의 기초 위에서 논의를 전개했다. 이 글의 논지는 다음과 같다. ‘효’에는 두 가지 유형이 있다. 전현대적인 ‘효’와 탈현대적인 ‘효’가 그것이다. 이 중, 탈현대적인 ‘효’만이 ‘탈현대 세대윤리 1’ 즉 ‘젊은이의 노인에 대한 공경’으로 확장될 수 있다. 또한 ‘탈현대 세대윤리 1’은 현대가 추구해왔던 ‘노인에 대한 복지’를 완성시킬 수 있다. ‘자’에도 두 가지 유형이 있다. 모성애가 에고와 결합한 현대적인 ‘자’와 모성애가 ‘참나’와 결합한 탈현대적인 ‘효’가 그것이다. 이 중, 탈현대적인 ‘자’만이 ‘탈현대 세대윤리 2’ 즉 ‘노인의 젊은이에 대한 사랑’으로 확장될 수 있다. 또한 ‘탈현대 세대윤리 2’는 궁극적인 의미에서의 노인복지라고 할 수 있는 ‘노인에 의한 복지’를 구현할 수 있다. Unhappiness of the aged reaches to very serious level. Therefore, investigation of the world where the aged is happy become an important task of sociology. The purpose of this paper is looking for the world where the aged is happy. The key words are filial piety, love of parents, post-modern generation ethics, and welfare for the aged. We will show that the fundamental cause of unhappiness of the aged is the modern view of the aged. And we will discuss based on the post-modern view of the aged. The point of this paper is as follows. There is two kinds of filial piety. The pre-modern filial piety and the post-modern filial piety are those. Only the post-modern filial piety can be expanded to the post-modern generation ethics 1 which means the respect of the young to the aged. And the post-modern generation ethics 1 can complete the welfare to the aged. There is two kinds of the love of parents. The modern love of parents and the post-modern love of parents are those. Only the post-modern love of parents can be expanded to the post-modern generation ethics 2 which means the love of the aged to the young. And the post-modern generation ethics 2 can realize the welfare by the aged.

현대사회 노인 위기의 진상과 극복 방안

이현지(Lee Hyun Ji) 동양사회사상학회 2015 사회사상과 문화 Vol.18 No.4

최근 한국인의 자살통계를 보면, 2013년 인구 10만 명 당 65세 이상 노인 자살자 수는 64.2명이며, 이는 15~24세의 자살자 수가 11.1명,25~44세가 28명, 45~64세가 37명인 것에 비해 월등히 높은 수치이다(통계청, 2015). 또한 노인 인구 중에서도 연령이 높을수록 자살률이 더 높게 나타난다. 자살통계는 현대사회에서 노인이 가장 소외된 집단이 되었음을 분명하게 보여준다. 현대사회에서 노인은 왜 가장 불행한 집단이 되었을까? 노인이 가장 불행한 집단이 된 것에는 다양한 원인이 있겠지만, 이 글에서는 현대문명의 한계와 관련해서 노인문제의 근본 원인을 규명해 보고자 한다. 현대 인간관의 영향으로, 현대문명은 젊은이가 우월함을 갖는 이성, 욕망, 육체 등과 같은 인간의 세속적인 측면들을 인간으로 전제하게 되었다. 그리고 이것은 노인을 열등한 존재로 인식하는 관점을 내포한다. 이에 따라서 현대문명 건설이 진행될수록, 노인 위기 역시 심화될 수밖에 없는 구조를 갖게 되는데, 오늘날 현대문명이 그 한계를 분명히 노정하면서 노인 위기도 그 극점에 달하고 있는 것이다. 이 논문에서는 현대문명에서 드러나는 노인의 위기가 어떠한지를 살펴보고, 이러한 상황을 해소하기 위한 대안을 모색해 보고자 한다. By the recent Korean suicide statistics, the number of suicide is 64.2 of 100,000 people aged 65 and over. This is much higher than 11.1 persons aged from 15 to 24, 28 persons aged from 25 to 44, and 37 persons aged from 45 to 64. And suicide rate of more aged is higher than that of less aged among the aged. The suicide statistics shows that the aged are the most alienated group in modern society. Why the aged became the most alienated group in modern society? There are many reasons why it became the most alienated group. In this paper, we want to discuss of the fundamental reason related to the limitation of modern society. In modern society, we regard the secular aspects of human being like reason, desire, body and so on which the young can be better by the impact of the modern view of human being. And this makes to regard the aged as the worse. Therefore, the crisis of the aged is deepening by the modernization. Nowadays the crisis of the aged reach the limit. In this paper, we will discuss the crisis of the aged at this time, and explore the way to solve the crisis.

작중인물의 윤리성 연구 - 채만식의 〈탁류〉를 중심으로

김구중(Koo-Jung Kim) 어문연구학회 2006 어문연구 Vol.50 No.-

  The modern age is a logos-centered society. The logos-centered society is based on self-proliferation. Self-proliferation in the modern age is conducted by a person"s self-regulating will. Therefore in the modern age a person"s behavior is judged by morals or ethics which is a law of behavior. The society where morals or ethics is not rigidly observed enjoys a subject that can"t be owned, and own and use up the subject unilaterally by its need.   The modern society discriminate Koreans and partition their living space. Discriminating Koreans" living space means discriminating their bodies. By partitioning the space, the power of Japanese imperialism betrayed itself as a ruler. Colonials identify colonialization with modernization, but in the end they experience a false image of colonization.   Logos is men"s territory in the modern age, and if that is valid, a man is just the modern age. That a woman identify herself with the modern age means that the woman identify herself with a man. Therefore the modern age can"t be morals or ethics that preserve femininity.   Che Mansik"s epic shows that Chobong, the heroine of the novel, resists a man and validate her existence by killing the man in the end. Che Mansik didn"t tell us what he wanted us to get to know in a direct way, but he let us know it by showing that his heroine get her femininity back and get her self-consciousness that makes it impossible for herself to escape from the subjugation of a man. His heroine"s life is the very morals or ethics that we need desperately. Che Mansik tell us that Korea is not the object but the other of imperialist Japan.

Beckett and the Hypertextual Age: An Aesthetical Enquiry

Gi Chan Yang 국제언어인문학회 2010 인문언어 Vol.12 No.2

Beckett and the Hypertextual Age: An Aesthetical Enquiry Gi Chan Yang (University of Suwon) The values of literature and the identification of what can be constituted as a work of literature is a problem that is widely acknowledged in the domain of literature today. Distinguishing between what can be considered as literature and what is not literature lies at the very core of the identification process. The problem of identification faced by the academia today, in essence, deals with how to define the changes and the corresponding expansions in the field of contemporary literature today. In a wider perspective, this identification process of literature in hypertextual age is a question related to and founded on the very differences that one finds in each and every society since what is accepted by the said society defines the very nature and the subject of what is accepted as literature, be it text, audio or images. The question of how to discern what can be, or should be defined as belonging to the domain of literature in the strict sense of the meaning might seem somewhat obscure in the light of the changes and developments we are witnessing in today’s literary domain. Therefore distinguishing the very nature of literature in the hypertextual age is a question that should be answered through a theoretical approach, which will lead to relevant parameters from which to judge and identify literature in this hypertextual age. The paper will develop the argument through examining the relevance of Beckett’s works in respect to the hypertextual age. Becketts writings can be defined as being the first serious literature that opened the doorway to the hypertextual age in literature. This paper will try to discern the hypertextual aspects in Becketts works. Becketts works are actually referred to as belonging to the spectrum of modernity to post modern depending on the Researchers. The identification of the volubility that we find in Becketts works will lead to the identification of literature in the hypertextual age that we live in today. Defining what is literature is largely based on from what perspective one approaches the said materials that can be suggested as being literature. Becketts works in perspective not only narrows this field and is suggestive of the literature in the hypertextual age. Finally, the perspective of how to discern literature in this hypertextual age needs an objective approach rather than a subjective one, because the corresponding dilemma of discerning and locating literature in the hypertextual age of today has become a problem confronting not only the individual but also the subtle changes that one witness in today’s society.

조선시대의 성담론과 성(性)

강명관 ( Myeong Gwan Kang ) 한국한문학회 2008 韓國漢文學硏究 Vol.0 No.42

Currently, `the modern age` is a dominant keyword in the description of the history of Korean literature. This is also true in researching prose in Chinese character which was written during the late Chosun period, especially in selecting and evaluating some of prose works. But in fact, the modern age is what was experienced only by the West and then transplanted into the non-West societies. This means that the modern age could not exist in Chosun society at all. Nevertheless, previous studies on the histories of Korea and Korean history have been trying to find the modern age, which didn`t actually exist, within those of the late Chosun period and Korean history. The existence, if any, is undoubtedly contradictory. Taking the modern age as a criterion to describe the history of Korean literature or research the prose of the late Chosun period in Chinese character is contradictory because it is like trying to find what the Western literature is within the literature of Chosun. Thus it is clear that the Western literature couldn`t exist as it was within the literature of Chosun. Accepting that the modern age existed within the literature of Chosun is like making the same literature incomplete, resultantly distorting literal phenomena of the late Chosun period that actually existed. Now it is clear there`s no reason for trying to find the modern age within the literature of the late Chosun period. This means that it is necessary to not only separate the words, `the modern age` from the late Chosun period, but also restart from the initial point with all discussions based on the same words removed.

노인 복지에 대한 동양 사상적 접근의 필요성

홍승표(Hong, Seung Pyo) 계명대학교 사회과학연구소 2011 한국사회과학연구 Vol.30 No.2

The period spent as old age is rapidly being lengthened and the alienation of the aged is deepening. Therefore, the need for social scientific researches of welfare of the aged is increasing. And really social scientific researches of welfare of the aged have been increasing. But all social scientific researches of welfare of the aged treat the old people as the object of welfare. This is very serious problem. As seen in the records of suicide rate of the old people, the alienation of the aged is deepening in spite of the improvement of the welfare of the aged. The core problem of current social scientific researches of welfare of the aged and welfare of the aged is that they don’t regard the old people as the subject of welfare. The fundamental cause of this problem is the modern view of human being which dominates the consciousness of modern man. Human being seen by the modern view is an isolated and limited being. He becomes nothing by death. Aging is the process approaching to death. There is no way to interpret aging creatively. Therefore, the old people can not be the subject of welfare at all. So, we need a new view of human being. We can find that in East Asian thoughts. In East Asian thought, the summit of life is the old age. By aging, we can be wiser and ripen. If we borrow the view of East Asian thoughts for the old people, the aged can be the subject of welfare.

Beckett and the Hypertextual Age: An Aesthetical Enquiry

양기찬 국제언어인문학회 2010 인문언어 Vol.12 No.2

The values of literature and the identification of what can be constituted as a work of literature is a problem that is widely acknowledged in the domain of literature today. Distinguishing between what can be considered as literature and what is not literature lies at the very core of the identification process. The problem of identification faced by the academia today, in essence, deals with how to define the changes and the corresponding expansions in the field of contemporary literature today. In a wider perspective, this identification process of literature in hypertextual age is a question related to and founded on the very differences that one finds in each and every society since what is accepted by the said society defines the very nature and the subject of what is accepted as literature, be it text, audio or images. The question of how to discern what can be, or should be defined as belonging to the domain of literature in the strict sense of the meaning might seem somewhat obscure in the light of the changes and developments we are witnessing in today’s literary domain. Therefore distinguishing the very nature of literature in the hypertextual age is a question that should be answered through a theoretical approach, which will lead to relevant parameters from which to judge and identify literature in this hypertextual age. The paper will develop the argument through examining the relevance of Beckett’s works in respect to the hypertextual age. Becketts writings can be defined as being the first serious literature that opened the doorway to the hypertextual age in literature. This paper will try to discern the hypertextual aspects in Becketts works. Becketts works are actually referred to as belonging to the spectrum of modernity to post modern depending on the Researchers. The identification of the volubility that we find in Becketts works will lead to the identification of literature in the hypertextual age that we live in today. Defining what is literature is largely based on from what perspective one approaches the said materials that can be suggested as being literature. Becketts works in perspective not only narrows this field and is suggestive of the literature in the hypertextual age. Finally, the perspective of how to discern literature in this hypertextual age needs an objective approach rather than a subjective one, because the corresponding dilemma of discerning and locating literature in the hypertextual age of today has become a problem confronting not only the individual but also the subtle changes that one witness in today’s society.

해방 이후∼1970년대 초반 한국사 개설서의 ‘근대’ 규정 및 시대구분의 변화

류기현 서울대학교 인문학연구원 2018 人文論叢 Vol.75 No.1

This article examines how the ‘modern age (近代)’ was characterized in general Korean histories published from liberation in 1945 to the early 1970s. Generally, the Korean modern age is considered to have started in the late 19th century and ended in 1945. This kind of periodization on the Korean modern age had been constructed through the development of Korean historical scholarship and Korea’s political and social changes. The ‘modern age’ was absent in general history writings appearing from liberation to the early 1950s. General histories of this time describe Korean history as being consistently ‘stagnated’. Analyzing history from the late Chosun period, new general histories published from the mid-1950s to the early 1960s applied the concepts of ‘modern age’ and ‘modernization’ for the first time. The narrative focuing on ‘stagnation’ of Korean history partially persisted, but general histories of this period tried to describe Korean history from the viewpoint of development, defining some historical events including the Gapoh Reformation (甲午改革) as a starting point of the Korean modern age. General histories published from the mid-1960s to the early 1970s stress the socioeconomic dynamics of Korean history. They emphasize that the Korean society of the late Chosun period had the potential to independently achieve modernization. This kind of argument could come out as a result of the nationwide spread of moderniztion theory and the introduction of the ‘internal development theory’. General histories after the mid-1960s tried to depict the 18th-19th centuries Korea in the modern transition period as an active player prepared to respond to political and social challenges, and not just a passive one. 이 글은 해방 이후부터 1970년대 초반까지 출판된 한국사 개설서⋅ 통사에서 ‘근대’라는 역사적 시대를 규정⋅구획하는 양상을 통시적으로 탐구한다. 오늘날 우리가 일반적으로 19세기 중⋅후반을 기점으로하고 1945년 해방을 종점으로 잡는 근대라는 시대 규정은 근대 역사학도입 이래 처음부터 존재한 것이 아니라 한국사 연구의 전개과정, 한국의 정치적⋅사회적 변화에 따른 구성물이다. 해방 직후부터 1950년대 초반까지의 개설서에는 ‘근대’가 부재했다. 이 시기의 개설서들은 주로 정체론적 관점에서 한국사를 서술했다. 1950년대 중반부터 1960년대 초반에 나온 개설서들은 처음으로 ‘근대’ 및 ‘근대화’라는 개념을 동원해 조선후기-개항기의 역사를 서술했다.해방 직후 개설서의 정체론적 서사가 부분적으로 계속되는 가운데 이시기의 개설서들은 갑오개혁을 비롯한 몇 가지의 역사적 사건들을 한국의 근대 기점으로 제시하면서 발전과 변화라는 시각에서 한국사를파악하고자 했다. 1960년대 중반 이후부터 1970년대 초반에 나온 개설서는 조선 후기- 개항기에 이르는 시대의 사회경제적 역동성을 강조하고 이 시기의 한국 사회가 자생적 근대화를 이룩할 맹아를 지니고 있었음을 강조했다. 이는 근대화 담론의 전 사회적 확산 및 내재적발전론에 입각한 연구성과들이 축적된 것을 배경으로 한다. 60년대 중반 이후 개설서들은 한국이 근대 전환기에 단순히 수동적 존재가 아닌 적극적으로 근대에 대응하는 존재였음을 보이고자 했다.

노년의 역사

안병직(Byung-Jik Ahn) 한국서양사연구회 2012 서양사연구 Vol.0 No.47

This essay reviews the historical literature of old age in the last three decades from the late 1970s, when historians began to explore history of old age and aging in Europe and America. It focuses on two main research tendencies, i.e. social and cultural historical approach. Social history of old age explores such diverse aspects of the social and family life of the elderly as property ownership and the transmission of household authority, work, disease, poor relief, pensions etc., using a wide range of qualitative and quantitative methods. Cultural history of old age deals with the cultural attitudes and representations of old age and the elderly, whether drawn from classical texts, literature, paintings, films, and expressions of everyday opinion such as popular tales, proverbs, letters, diaries and autobiographies, or at any other source, believing that images of old age shape individual imaginings of the life course, and also individual and collective experience. One of the important results of the historical investigation of old age is the successful challenge against the influential social science and popular assumptions that interpret history of old age, up to the present, as a narrative of relentless decline. Historians have shown that contemporary beliefs in some former ‘golden age’ of old age – in which older people were venerated in their community and cared for by their family – are largely untrue. While historians of old age refute the simple belief in the dramatic decline in status of the elderly through modernization, they highlight the diversity in the lives and experiences of the elderly according to gender, class, region etc. Thus history of old age helps us think in less stereotyped way about the most stereotyped of age groups.

후기근대의 2중운동과 한국사회

김상준(SangJun Kim) 한국사회학회 2017 韓國社會學 Vol.51 No.1

후기근대란 근대 세계사의 제3단계를 말한다. 근대의 세계사는 초기근대에서 시작되어 서구 패권이 지배했던 서구주도근대를 경과하여 이제 제3의 단계에 접어들었다. 후기근대란 서구의 세계지배 기획이 정점에 도달한 이후, 지배의 대상이 되었던 세계가 근대의 역사를 되감는 시간이다. 그것은 단순히 뒤떨어졌던 쪽의 따라잡기(catch-up) 현상이 아니라 세계전체의 변화과정이다. 되감기란 이러한 질적 변동 과정에서 반드시 수반되는 이력현상(hysteresis), 즉 변화방향이 역진하는 과정을 말한다. 그러나 후기근대의 되감기는 단순한 회귀를 의미하지 않는다. 오히려 상전이(phase transition), 또는 임계전이(critical transition) 현상을 동반하는 질적 변동 과정이다. 따라서 후기근대의 되감기 현상은 진정 ‘후기’근대적 현상들 즉, 근대의 최후 변형 과정이라 할 여러 현상들을 포함하고 있다. 이 글은 아울러 후기근대의 2중운동이 한국사회에 어떤 방식으로 관철되고 있는지 살펴본다. The late modern age indicates the third stage of modern world history, which began with the early modern era, then came through the second stage, which was the Western hegemonic era, and finally has reached the third stage. The late modern era is the time when the non-Western part of the world begins to rewind the Western hegemonic dominance of the world. The rewind or ‘hysteresis’ is not simply a lineal catch-up process. Rather it is a double movement which includes a ‘phase transition’ or ‘critical transition’ toward a new stage of history beyond the modern age. This essay analyzes the specific aspects of the contradictory double movements which have been occurring all around the world. This essay also analyzes the specific mechanism through which the double movement of the late modern age has actualized in Korean society.