플라톤의 『국가론』에 나타난 ‘자기다움’의 청소년교육적 의미 고찰

권현숙,이광호 한국청소년학회 2015 청소년학연구 Vol.22 No.12

Today the teenagers lose sight of the significance of 'selfhood', largely because of a tendency to believe that others would be their own self images. The crisis of education begins with the failure to recognize the central role of selfhood in adolescent education. This research aims at filling the gap the absence of selfhood, through elucidating the connection between 'selfhood' and happy life in Plato's Republic. This research will bring light on the role of selfhood in adolescent education through an hermeneutic interpretation of Plato's Republic. Plato argues that the union of the soul which is divided into appetite, spirit, and reason should be harmonized to keep life happy. The harmony of the soul can be achieved by being kept in balance temperance, courage, and wisdom. To obtain such stability, contends Plato, learning justice or righteousness becomes central along with search for selfhood. Who am I? What makes us happy? The answer to these questions depends on knowing what would be worthwhile for life. Knowing about his or her self can be served as the basis for selfhood which is in turn rooted in concern for solicitude. It is my conclusion in the research that the search for selfhood in Plato's philosophy will provide an opportunity to re-think our school systems which concentrate on competition and lack of personality. My contention implied here is that contemporary education should be paid attention to selfhood which focuses on the development of their own potentiality through the liberation of their own prejudices. It should be based on an anthropological project for finding out our hidden capabilities for human happiness. 오늘날 청소년들은 ‘자기다움’의 의미를 상실한 채 학업성취에 따라 타인을 ‘자기화’시키는 경향이 많다. 청소년교육의 위기는 ‘자기다움’을 찾아야 하는 교육의 부재에서 기인한다고 볼 수 있다. 본 연구는 플라톤의 『국가론』에 나타나는 조화로운 삶을 위한 ‘자기다움’의 교육과 행복한 삶의 연관성을 밝히고, ‘자기다움’의 현대적 청소년교육의 의미를 텍스트 해석학적 방법을 통해 분석해 이를 해석하고자 한다. 플라톤이 주장하는 ‘조화로운 삶’은 욕망, 기개, 이성 등 세 부분의 영혼이 절제, 용기, 지혜의 탁월함을 갖추어 화합을 이루는 것이다. 조화로운 영혼을 위한 교육은 ‘올바름’의 교육이며, ‘자기다움’의 교육이다. ‘자기다움’을 알기 위해서 필요한 것은 내가 누구인지, 무엇을 할 때 행복한지를, 그리고 내가 가치 있게 생각하는 것이 무엇인지를 아는 것이다. 결국 ‘자기다움’은 ‘자기인식’과 연결되며, ‘자기인식’은 ‘자기배려’와 관련이 있다는 점에서 행복한 삶과 연관성이 있다. 이런 의미에서 플라톤의 ‘자기다움’을 찾는 교육은 서로의 경쟁을 부추기는 파편화된 개인을 양산하는 현대 학교교육이 지향해야하는 방향을 제시해준다. ‘자기다움’을 찾는 현대 청소년교육은 인간 영혼의 해방이며, 행복한 삶을 살기 위해 자신의 자질을 찾는 ‘인간학적’과정이다.

Betweenness and the Authentic Selfhood: A comparison of Daoist thoughts with Heidegger within the context of living with an authentic selfhood

박일준 한국민중신학회 2009 Madang: Journal of Contextual Theology Vol.0 No.11

Authentic selfhood arise from the between, that is, from human betweenness. Lao-Tzu finds authentic selfhood between the unnamable and the namable; Chuang-Tzu finds it between dreaming and awakening; Heidegger finds it between Being and beings. In the between, the authentic selfhood is covered by illusory names and identifications. How do we regain our ‘own’ selfhood? The Daoist way is to integrate the unnamable and the namable into the nurturance of human body. It is to recover the authentic selfhood, a kind of selfless egoism. It imitates the way of the self-so-ing (自然), the primal selfhood of nature. The crucial procedure of the Daoists in attaining the authentic selfhood is how close one comes to the self-so-ing (自然). For we are nature. Our life is neither given nor abandoned, but it is the self-so-ing itself. Make oneself one with the self-so-ing by accepting the inner void within ourselves or by crossing over to the things. Heidegger seeks for the enownment (Er-eignis) of Dasein in the between (das Zwischen). As an abandoned being by Being, Dasein lives embedded in the they, yet it observes the shadow of death that leads into the solitariness of its being. Then, it hears the voice of Being in reticence. Through the voice, it gains strength to insist its own-ment t/here. However, its wound from the abandonment cannot completely be healed so that it resists against a complete union with Being itself. T/here it finds its place—betweenness. Likewise, the Daoists failed to fulfill a perfect union with the self-so-ing (自然) ironically by their worldly success: they left their names, which they found illusory. Thus, they are stuck in the between. In this sense, Heidegger and the Daoists have reason to meet and to talk about their respective wounds and failures. Betweenness is such a place ambiguously located between the transcendent and the ordinary.

로렌스의 후기소설 재조명

정호영 ( Chung Ho-young ) 대한영어영문학회 2003 영어영문학연구 Vol.29 No.3

D. H. Lawrence's later novels, Aaron's Rod, Kangaroo, and The Plumed Serpent, seem to make up a trilogy. So far many of Lawrence's critics have regarded the trilogy as “leadership novels,” focusing on the single issue of power. I notice that there are two more issues, equally important, selfhood and sexuality, apart from the power issue. This paper is to confirm Lawrence's vision for complete accord of the three vital forces by analyzing the novels. In Aaron's Rod, the principle of selfhood achieves balance with that of power. It also achieves balance with the principle of sexuality. Unfortunately this novel fails to reveal complete harmony and balance of the three vital forces. In Kangaroo, no balance is achieved. Instead, there is a fierce struggle between the principle of power and that of selfhood. It is noticeable that in the struggle, the champion of selfhood wins over the principle of power. In The Plumed Serpent, balance between the principle of selfhood and that of power; balance between the principle of selfhood and that of sexuality; and balance between the principle of sexuality and that of power are sequently achieved. By the end of this novel, a complete harmony and balance is achieved, with their peculiar vital forces kept alive. In short, it is wrong to regard the trilogy only as “leadership novels” or “political novels”. This study has proven that it is a trilogy of rebirth, an attempt to reconcile selfhood, sexuality, and the power-urge, realizing the achievement of a vision of renewal of mankind's vitality. < Dongshin University >

"All This is Indeed Brahman" Rammohun Roy and a 'Global' History of the Rights-Bearing Self

Banerjee, Milinda The Asian Association of World Historians 2015 The Asian review of world histories Vol.3 No.1

This essay interrogates the category of the 'global' in the emerging domain of 'global intellectual history'. Through a case study of the Indian social-religious reformer Rammohun Roy (1772/4-1833), I argue that notions of global selfhood and rights-consciousness (which have been preoccupying concerns of recent debates in intellectual history) have multiple conceptual and practical points of origin. Thus in early colonial India a person like Rammohun Roy could invoke centuries-old Indic terms of globality (vishva, jagat, sarva, sarvabhuta, etc.), selfhood (atman/brahman), and notions of right (adhikara) to liberation/salvation (mukti/moksha) as well as late precolonial discourses on 'worldly' rights consciousness (to life, property, religious toleration) and models of participatory governance present in an Indo-Islamic society, and hybridize these with Western-origin notions of rights and liberties. Thereby Rammohun could challenge the racial and confessional assumptions of colonial authority and produce a more deterritorialized and non-sectarian idea of selfhood and governance. However, Rammohun's comparativist world-historical notions excluded other models of selfhood and globality, such as those produced by devotional Vaishnava, Shaiva, and Shakta-Tantric discourses under the influence of non-Brahmanical communities and women. Rammohun's puritan condemnation of non-Brahmanical sexual and gender relations created a homogenized and hierarchical model of globality, obscuring alternate subaltern-inflected notions of selfhood. Class, caste, and gender biases rendered Rammohun supportive of British colonial rule and distanced him from popular anti-colonial revolts and social mobility movements in India. This article argues that today's intellectual historians run the risk of repeating Rammohun's biases (or those of Hegel's Weltgeschichte) if they privilege the historicity and value of certain models of global selfhood and rights-consciousness (such as those derived from a constructed notion of the 'West' or from constructed notions of various 'elite' classicized 'cultures'), to the exclusion of models produced by disenfranchised actors across the world. Instead of operating through hierarchical assumptions about local/global polarity, intellectual historians should remain sensitive to and learn from the universalizable models of selfhood, rights, and justice produced by actors in different spatio-temporal locations and intersections.

토니 모리슨의 『빌러비드』와 엘리자베스 김의 『만가지 슬픔』에 나타난 상호텍스트성 연구

신진범 한국현대영미소설학회 2003 현대영미소설 Vol.10 No.2

Both Toni Morrison's Beloved and Elizabeth Kim's Ten Thousand Sorrows focus on gender and racial issues, and show intertextual linkages of mother-daughter narratives. The mothers in these two novels, Sethe and Kim, have to conjure up a mother's role all alone, for their mothers were hanged without any plausible reasons when they were children. When they had their own children, they devoted themselves to their daughter's survival. During that time, they lost their own values, and forgot the importance of selfhood, and lived in endless despair and regret. Under these circumstances, the arrival of a daughter can be both a hope and barrier. In Beloved, there appear two daughters who play different roles in their mother's psyche, motherhood, and selfhood. Beloved returns from the other world to compensate for her death and put her mother in a destructive condition, while Denver protects her mother from her sister's willful and harrowing desire. In Ten Thousand Sorrows, Kim watches her mother hanged by her own relatives. Kim has much traumatic experience from this incident, because she is responsible for her mother's death: she is a mixed blood, and the shame of her mother's family. When she has her own daughter, Leigh, Kim thinks her daughter's birth is a hope, possibility, and the arrival of his ally. Under the situation of racial discrimination in the U. S. A., Kim does her very best to protect Leigh from harmful effects. However, she loses her own value, and selfhood, and suffers from self-injury, self-destruction, and psychological disorders. Both Morrison and Kim raise a question: to harmonize motherhood and selfhood. The main focuses of these novels lie in that harmonization. In the later parts of these novels, the daughters seek to restore their mother's forgotten value. Morrison and Kim emphasize that women have to conjure up and find their true selfhood by harmonizing selfhood with motherhood.

禽獸와 聖人의 사이 ‘人禽之辨’과 ‘聖我之辨’을 통해 본 先秦儒學의 인간관

정병석 대동철학회 2018 大同哲學 Vol.85 No.-

先秦 유가철학 역시 인간을 정의하면서 처음에는 인간과 금수의 구별에 대한 논의를 먼저 시작한다. 이것이 바로 인금지변이다. 선진시기의 유가들이 말하는 인금지변은 결코 순수한 사실적 측면을 통하여 인간과 다른 동물과의 차이점을 존재론적 관점에서 분석하지는 않는다. 그 보다는 선진유가들은 다분히 당위적 측면에서 인간과 금수를 구분하고 있다. 인간과 금수의 구별은 곧바로 인간은 금수에 비해서 근본적으로 우월하다는 ‘人禽異類’라는 논리적 귀결을 맺게 된다. 이런 방식의 인간 이해는 약간의 차이가 있기는 하지만 선진유가 모두에게 공통적으로 나타난다. 인간과 금수의 차이를 통해 인간다운 것이 무엇인지를 살펴본 후. 선진유가들은 한 걸음 더 나아가 인간의 완전성이라는 문제에 대해 이야기한다. 바로 성인과 보통 사람은 어떻게 다르고 같은 가에 대한 聖我之辨의 문제이다. 비록 공자는 자신은 감히 성인으로 자처할 수 없음을 말하지만, 맹자와 순자는 성인과 보통 사람(나)은 기본적으로 평등하다는 聖我同類의 관점을 제시한다. 이것이 말하려는 핵심은 성인 역시 보통 사람과 다를 것이 없고, 보통 사람 누구라도 노력하면 얼마든지 성인의 단계에 도달할 수 있다는 聖我의 보편적 평등성을 말하는데 있다. 이처럼 선진유가는 인간을 금수와 성인의 사이에 존재하고 있는 것으로 보고 논의를 진행하고 있다. 이런 맥락에서 본 논문은 선진 유가의 인간에 대한 철학적 논의를 인금지변과 성아지변의 관점을 통하여 분석하려고 한다. In defining man, pre-Qin Confucianists first starts a discussion about the differences between man and beast. This is the Differences between Beast and Man. For the Differences between Beast and Man, pre-Qin Confucianists never analyze the differences between man and other animals from an ontological viewpoint through pure factual elements. Rather, they distinguish between man and beast from a normative viewpoint. The distinction between man and beast leads to a logical conclusion that, as man is fundamentally superior to beast, 'Man is a different species from beast'. Understanding man in this way is common to all pre-Qin Confucianists, although there are some differences. After examining what humane is based on the difference between man and beast, pre-Qin Confucianists discuss the issue of human perfection with a further step. That is a question of the Differences between Sage and Selfhood with respect to how a sage is different from and the same as an ordinary person. Although Confucius states that he cannot set himself up as a sage, Mencius and Xunzi suggest a viewpoint of the Homogeneity of Sage and Selfhood that a sage and an ordinary person (or selfhood) are basically equal. This point is to highlight the universal equality of Sage and Selfhood in which a sage is no different from an ordinary person and any ordinary person can reach the level of a sage through efforts. Thus, pre-Qin Confucianists view man as a being between beast and sage, and, based on that, discuss the issue. In this context, this study intents to analyze the pre-Qin Confucianists' philosophical debate on man based on the viewpoints of the Differences between Beast and Man and the Differences between Sage and Selfhood.

John Ashbery’s Poetic Journey into the Selfhood in Flow Chart

박주영 한국현대영미시학회 2008 현대영미시연구 Vol.14 No.1

This paper aims to explore how John Ashbery’s Flow Chart elaborates on the poetic journey into the selfhood. Flow Chart is a flow chart or schematic outline of an autobiography, which implies some larger, communal narrative more accurately enacted as poetry rather than as linear, directed narrative itself. What the poem insists on is a subversion of linearity. Evoking a river, the poetry constantly describes everyday’s and anybody’s lives, including historical and political events. Through the self-reflexive mode, Ashbery asks the reader to question the construction of poetry and its ability to make any claims for the poetic self. Thus, Flow Chart seeks to configure, however obliquely and among other interpretative valences, the fact that the poetic self is no longer a stable and fixed entity, but is rather a fluctuating construct defined by the selves encompassing and penetrating it. We can see the failure to communicate and understand clearly our false assumptions regarding poetic identity. Ashbery portrays that the self is not only in flux, but also as a part of constant crisis in the erasure of subjectivity.

로렌스의 후기소설 재조명 -『캥거루』를 중심으로-

정호영 21세기영어영문학회 2004 영어영문학21 Vol.17 No.1

D.H. Lawrence's later novels Aaron's Rod, Kangaroo, and The Plumed Serpent make up a trilogy. So far many of Lawrence's critics have regarded the trilogy as ‘leadership novels,' focusing solely on the single issue of power. However, there are two more issues in these novels that are equally important - selfhood and sexuality - on which Lawrence lays equal emphasis. This paper attempts to confirm Lawrence's vision of complete accord of the three vital forces by analyzing the second novel in the trilogy, Kangaroo. Kangaroo as a whole seems to be possessed by indifference. In regard to the goals of renewal and accord, it appears as a great lull between the pulses of Aaron's Rod and The Plumed Serpent. No balance is achieved in Kangaroo: instead, there is a fierce struggle between the principle of power and that of selfhood. It is noticeable that in the struggle Somers, the champion of selfhood, wins over Kangaroo, who represents the principle of power. Kangaroo thus functions as the bridge which links Aaron's Rod with The Plumed Serpent. After the long rest-condition of Kangaroo, the complete accord of the three vital forces seems to be achieved in The Plumed Serpent, realizing Lawrence's vision at last.

D. H. Lawrence s The Rainbow : The Struggle for Intimacy

김성렬(Sung Ryol Kim) 한국영미어문학회 2016 영미어문학 Vol.- No.122

Critics have naturally been attracted to the male-female relationships in D. H. Lawrence s corpus. This article aims to contribute to the discussion of this theme by focusing upon the threat posed by the desire for knowledge of the Other and upon the danger of an intimacy that seeks to violate the essence of self. It examines the three major heterosexual relationships (Tom and Lydia, Will and Anna, and Skrebensky and Ursula) in Lawrence s The Rainbow (1915). Each couple struggles to achieve a healthy intimacy, which is difficult because the desire for an intimate union entails risks to an individual s autonomy and integrity. Tom and Lydia succeed mainly because Tom recognizes the limits to the knowledge of the Other, the paradoxical mystery of Otherness that should not be violated, anticipating what Luce Irigaray has called the remainder that cannot be consumed in the relationship. Will fails to reach a harmonious union between himself and Anna in the marriage because of his desire to consume and possess Anna in totality, not knowing that it is wrong, causing her to rebel and strike back. His desire stems from his inability to stand alone. The best they can manage is a subdued friendship. The struggle between Skrebensky and Ursula ends in utter failure due to Skrebensky s weakness as Ursula dominates him, destroying the vital integrity of his selfhood. This essay seeks to clarify the relationship between men and women by focusing upon intimacy, selfhood, and autonomy.

D. H. Lawrence’s The Rainbow: The Struggle for Intimacy

김성열 한국영미어문학회 2016 영미어문학 Vol.- No.122

Critics have naturally been attracted to the male-female relationships in D. H. Lawrence’s corpus. This article aims to contribute to the discussion of this theme by focusing upon the threat posed by the desire for knowledge of the Other and upon the danger of an intimacy that seeks to violate the essence of self. It examines the three major heterosexual relationships (Tom and Lydia, Will and Anna, and Skrebensky and Ursula) in Lawrence’s The Rainbow (1915). Each couple struggles to achieve a healthy intimacy, which is difficult because the desire for an intimate union entails risks to an individual’s autonomy and integrity. Tom and Lydia succeed mainly because Tom recognizes the limits to the knowledge of the Other, the paradoxical mystery of Otherness that should not be violated, anticipating what Luce Irigaray has called “the remainder” that cannot be consumed in the relationship. Will fails to reach a harmonious union between himself and Anna in the marriage because of his desire to consume and possess Anna in totality, not knowing that it is wrong, causing her to rebel and strike back. His desire stems from his inability to stand alone. The best they can manage is a “subdued friendship.” The struggle between Skrebensky and Ursula ends in utter failure due to Skrebensky’s weakness as Ursula dominates him, destroying the vital integrity of his selfhood. This essay seeks to clarify the relationship between men and women by focusing upon intimacy, selfhood, and autonomy