독일 국민의식의 형성과 나치의 민족 이데올로기

백용기 21세기기독교사회문화아카데미 2016 신학과 사회 Vol.30 No.2

This article analyzed the formation of national consciousness, Romanticism, the youth movement and the process leading to their ideology of nationalism in Germany. Without understanding that process, it is difficult to understand the enthusiasm for the war in Germany, the tragic fate of the first Weimar Republic and the Nazi's (the German National Socialist Labor Party: Nationalsozialistische Deutsche Arbeiterpartei: NSDAP) Third Reich. German national sentiment, awakened by The French Revolution, and young intellectuals enthusiastically welcomed the revolution. However, it is reconsidered through Napoleon's invasion of Germany: a national consciousness was expressed resistance to Napoleon. Fichte gave an overwhelming impact on the formation of German national consciousness; he raised the pride of German national consciousness through lectures under the occupation of Napoleon. Fichte's education strived for independence through national education, emphasizing that German ethnicity was the original race (Urvolk) and realizing national tasks. German Romanticism begins at the age of Sturm und Drang (the German Romantic literary movement in the 18th century). Hamann (J. G. Hamann) and Herder (J. G. Herder) pioneered the Romantic Movement despite the opposition of the Enlightenment. The concept of the “romantic” of that time meant “modern”, which is different from that of ancient times. It was a fundamental feature of the new art. The early Romanticism was political, contrary to the popular perception, and especially the latter Romanticism was a political romanticism tinged with a conservative color scheme. The German youth movement began with the migratory movement (Wandervogel). They travelled by walking across the country to glorify the nation (Volk) and nature. With the trend of the times, the youth movement expressed political interest and disbanded during the Nazi period or later integrated into Hitler's youth organization. Around the time of the German post-war period, democracy and dictatorship went against each other. During the mental and physical stress and burdens caused by the war, all responsibility was shifted to democrats or the dynasty’s heirs. The war taught the public about the efficiency of authoritarian power, and people were accustomed to dictating. Accordingly, the Weimar Republic was not welcomed from its inception, and the extreme opposition between right and left forced the fragile republic into more danger. In particular, the Nazis started to complete the mythos and cult of Hitler with stronger nationalism through wars and revolutions. 본 논문은 독일의 국민 의식 형성과 낭만주의, 청년운동으로부터 나치의 민족 이데올로기에 이르는 과정을 추적하였다. 독일의 국민의식 형성과 낭만주의, 청년운동에대한 이해 없이는 그 이후 일어나는 독일인의 전쟁에 대한 열광, 최초의 바이마르공화국의 비극적 운명, 그리고 나치(독일민족사회주의노동당: Nationalsozialistische Deutsche Arbeiterpartei: NSDAP)의 제3제국을 이해하기 어렵다. 프랑스 혁명은 독일 민족 감정을 깨우쳤는데, 젊은 지식인들은 이 혁명을 대단히환영하였다. 그러나 나폴레옹의 독일 침입은 이 혁명에 대해서 다시 돌아보게 하였으며, 나폴레옹에 대한 저항 속에 민족의식이 발현되었다. 피히테(Fichte)는 독일 국민의식 형성에 절대적인 영향을 주었는데, 나폴레옹의 점령 아래서 국민의식을 깨우치는강연을 통해서 독일인의 자긍심을 드높였다. 그의 교육의 중심점은 국민교육을 통해독립을 찾고, 독일인만이 원민족(Urvolk)이며, 이 민족의 과제를 깨우치는 것이었다. 독일 낭만주의는 질풍노도(Sturm und Drang)에서 시작되며, 하만(J. G. Hamann)과헤르더(J. G. Herder)가 선구자다. 이들은 계몽주의의 반대 속에서 낭만주의 운동을시작한다. 당시의 “낭만적”이라는 개념은 고대와 구분되는 “현대적”이라는 의미로, 새로운 예술의 근본적인 특징이었다. 초기 낭만주의는 일반적인 인식과 달리 정치적이었으며, 특히 후기 낭만주의는 보수적인 색체를 띤 정치적 낭만주의였다. 독일 청년운동은 철새운동(Wandervogel)으로부터 시작된다. 이들은 전국을 도보여행하면서 민족(Volk)과 자연을 예찬하게 된다. 시대의 흐름과 더불어 청년운동은 정치적 관심을 표시하나 나치시기에 이르러 해체되거나 히틀러의 청년단에 통합된다. 독일의 전후 시기 이데올로기는 민주주의와 독재 구도로 대립되었다. 전쟁으로 생긴정신적이고 물질적인 긴장과 부담 속에서 반대자들은 모든 책임을 민주주의나 왕조계승자에게 넘겼다. 전쟁은 대중들에게 권위주의 권력의 효율성을 가르쳤고, 독재에익숙하게 학습시켰다. 이미 바이마르 공화국은 태생부터 환영을 받지 못하였으며, 좌, 우세력의 극단적인 대립은 연약한 공화국을 더욱 위험에 빠뜨렸다. 특히 나치는 전쟁과혁명을 통해서 강력해진 민족주의를 배경으로 히틀러의 신화를 완성해 나갔다.

POSTER SESSION; Cholesterol Biosynthesis from Lanosterol: Molecular Cloning, Tissue Distribution, Chromosomal Localization, and Regulation of Rat 7 : Dehydrocholesterol Reductase, a Smith-Limli-Opitz Syndrome Related Protein

백용기,Soo Han Bae,Joon No Lee,Je Kyung Seong 한국지질동맥경화학회 1999 韓國脂質學會誌 Vol.9 No.1

파울 틸리히의 개신교 윤리사상

백용기 한국기독교사회윤리학회 2004 기독교사회윤리 Vol.8 No.-

For Tillich all christian ethic is a social ethic and political issue is a central Theme of his social ethic. Also the fundamental element of his ethic bears a political language, a symbol of Kingdom of God, which is christo-logical equally eschatological and critical equally constructive. Tillich bases the christian Ethos on which the Kingdom of God is near coming. Therefore the Kingdom of God is a measure of the ethic on the church and society. Tillich bases a his Theology on the practice and asks for pat1icipate in a new being in Christ. His Theology, especially his ethic comes up a human being. Tillich calls his Theology a philosophical Theology and don`t divide from ethic with dogmatic. His theological ethic is a part of dogmatic Theology and is contained in all pans of dogmatic Theology, because the ethical problem is a teleological ground. Tillich connects a concept ethic with a concept history. Therefore for him a history is understood as significant events. For him the meaning and aim of all historical events and a achievement and completion of all living is main in history. Simultaneously the realization of living finds its ground in Jesus as Christ and a from and aim of completion in a eschatological Kingdom of God. Tillich searches for prophetic contents from social forms of living and volunteer forms of thought and recognizes a socialism as a prophet and provides the waiting as a symbol of social principle to a depth and influence. Tillich divides a political roma11lism into two forms, namely a conservative political romantism and a revolutional political romantism. The later bears a naturalistic form and the first transcendental form. The structuring elements of social principle comes from a political root of thought, a political romantism, a destruction of liberal thought and a inner contradiction of socialism. But for Tillich a socialism has a ability the inner contradiction of socialism to resolve. For Tillich a ethic integrates a theology. His theological ethic appears as a symbol of Kingdom of God, which bears a symbol in an area of person, socio-politic and cosmos.

독일어권의 종교사회주의에 대한 연구

백용기 한국기독교사회윤리학회 2008 기독교사회윤리 Vol.15 No.-

The real socialism was collapsed. Also the socialism is accounted of fruitless. But from the capitalism after the industry revolution to the new liberalism a socialism or the social thoughts is a alternative or a guide of the future for the poor and the suffered. The idea and history af the christian socialism offer a christian who has a concern about such economic and social problems as to full suggestions. The Idea of the christian socialism begins from the neighbor love in the New Testament. The christian socialists enlarged their works to the field of the whole life with a politic, economic and social systems. Especially they concentrated upon the social inequality and the life of labour. Historically in a christian sect movement we take cognizance of the thoughts and works of the christian socialism. But it is useful that he takes an approach the prehistory of the christian socialist from the christian social movements after the industry revolution which brings directly about the capitalism. Above all the German christian socialism is important in the church history and christian idea history. The participated people in the movements were classified in three groups. The first group came from the liberal, the second sympathized with the proletariat before 1917 revolution and the last group explained the war and the terrible of the war. The christian socialist toke active parts in four fields, namely church work(Gemeindearbeit), church politic(Kirchenpolitik), general politic(Grosse Politik), and conferences(Kongressen). At that time the church regarded the christian socialist as non-christian. But also the social movement attacked the christian socialist from the view of materialism. So they didn’t gain anyone’s affections. They were attacked by the church and also any Parties and rights and lefts too, so that they need a struggle in order to take out their bat. But they ended because of interference of the national socialism in 1933.

Vibrio vulnificus가 분비하는 Protease의 정제 및 성상

백용기,이정화,노혜원 의과학연구소 1999 全北醫大論文集 Vol.23 No.1

The extracellular protease porduced by vibrio vulnivicus was purified and its properties were characterized. The yield of the protease produced by V. vulnificus was maximal at 8 hours of culture and its activity was retained during culture period of 24 hours. V. vulnificus protease was about 60-fold purified with the specific activity of 24366 U/mg protein by ammonium sulfate precipitation, phenyl-sepharose column chromatography, and Mono Q column chromatography. The purified showed a single band on SDS-polyaclyacrylamide gel electrophoresis. Molecular weight of the p개tease was 41 kDa as estimated by SDS-polyaclyacrylamide gel electrophoresis and gel filtration with Sephacryl S-200. The purified protease was significantly inhibited by metalloprotease inhibitors. The purified protease inhibited the cytolytic activity of the V. vulnificus cytolysin. The 51 kDa cytolysin was cleaved to 46 kDa protein by the protease treatment, suggests that the inhibition of cytolysin by the p개tease treatment is due to the cleavage of the cytolysin protein.

수입금액누락과 과소신고가산세적용에 관한 고찰

백용기 경희대학교 경영행정대학원 세무관리학과 학생회 1972 慶稅論叢 Vol.1 No.-

"세속권위"에 대한 루터의 관찰

백용기 루터신학대학교 루터연구소 1991 루터 硏究 Vol.13 No.-

탈리히의 신학사상

백용기 강남대학교 인문과학연구소 2004 인문과학논집 Vol.13 No.-

세계 제1차 대전 시기의 독일 개신교 전쟁신학

백용기 21세기기독교사회문화아카데미 2019 신학과 사회 Vol.33 No.2

전쟁은 인간의 타락에 낳은 가장 잔혹한 산물이다. 성서에 나타난 전쟁을 이해하기 위해서는 성서의 문학적 현실과 신학적 특성을 고려해야 한다. 성서에서 전쟁은 삶의 제의적 정황이 주제이거나 종말론적 하나님의 개입을 나타낸다. 아우구스티누스의 전쟁 이해는 그의 철저한 신 중심적인 사고에서 바라보아야 한다. 그에 의하면 이 세상에서의 평화는 단지 종말론적인 하늘의 평화를 위한 임시적인 의미일 뿐이다. 인류에게는 두 부류가 있는데, 하나는 사람에 따라 사는 부류요, 다른 하나는 하느님에 따라 사는 부류이며, 이것은 두 종류의 사랑에서 나온다. 전자는 자기를 사랑하는 사람(cupiditas sui)이며, 후자는 하나님을 사랑(caritas Dei)하는 사람이다. 이 두 부류의 인간아 각각 도성을 이루는데, 전자는 땅의 도성(civitas Terrena)이요 후자는 하나님의 도성(civitas Dei)이다. 아우구스티누스의 평화는 질서(ordo)의 조화이다. 개인의 평화, 가정의 평화, 도시국가의 평화에서 하나님의 도성의 영원한 평화에 이르는 것이 최고선이다. 세계 제1차 대전 시기의 독일 개신교는 권위적인 군주제에 기대어서 사회 개혁이나 정치적 민주화에 반대의 길을 걷고 있었다. 그러나 전쟁은 이들이 지탱하고 있던 신분제를 파괴시켰다. 개신교는 대부분 보수적인 노선을 걷고 있었는데, 전쟁 목적에 대한 논쟁에서 갈등이 매우 심각하게 전개되었다. 개신교의 자유주의자들은 협상에 의한 평화를 주장하였으나, 보수주의자들은 전쟁을 통해서 승리를 얻어야 한다고 주장하였다. 개신교 보수주의자들은 설교에서 하나님이 전쟁의 신으로서 독일을 위해서 활동하고 있음을 강조하였다. 그것은 독일이 정의롭기 때문에 의로운 신 하나님이 독일을 선택하여 사용하신다는 것이다. 이들은 설교, 기도, 특별 집회 등을 통해서 애국심을 고취하고 희생정신으로 전쟁에 뛰어들 것을 요청하였다. This paper seeks to study the war theology of German Protestantism during the First World War. The literary reality and theological characteristics of the text should be considered. Augustine's understanding of war is God-centered. Peace in this world only means temporary for the apocalyptic peace of the Kingdom of God. There are two kinds of love, the former is a man who loves himself (cupiditas sui) and the latter is a man who loves God (caritas Dei). There are two kinds of humans that form a city, the former is civitas Terrena and the latter is civitas Dei. Augustine's peace is the harmony of order (ordo). From the peace of the individual, the peace of the family, the peace of the city nation and to reach the peace of God's city is the highest good. During the First World War, the German protestants were leaning on an authoritarian monarchy in opposition to social reform or political democratization. However the war destroyed the status system they supported. Protestants were mostly on the conservative side and conflict was seriously developed in the debate over the purpose of war. Liberalists of protestantism advocated peace by negotiation, but the majority of conservatives advocated win should be earned by war. Conservatives of protestantism emphasized that God was acting as the God of war for Germany in their preaching. Since Germany is righteous, the justice God has chosen Germany. They infused patriotism and requested to enter the war with a spirit of sacrifice through preaching, prayers, and special rallies.

독일 종교 사회주의자의 실천적 활동

백용기 민중신학연구소 2000 (제2종교개혁을 지향하는) 민중과신학 Vol.2 No.2