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교동학교(喬棟鄕校)의 건축적 특성과 봉안형식에 관한 연구 - 초기형 향교의 특성규명을 위한 사례연구 -
김은중,Kim, Eun-Joong 한국건축역사학회 1998 건축역사연구 Vol.7 No.4
There are several treatises about architectural characteristics of Hyangkyo. But those treatises usually treat with the types of site plans or structural characteristics without the historic background. So there needs the approaching methods with the historic background to study about the architecture of Hyangky. This study aims at the sample research about the architecture of Hyangkyo in beginnig period. Kyodong hyangkyo is the first building in hyangkyo. There are some architectural characteristics in this building comparing with the Hyangkyo in ripening period. Such characteristics apper in the site plan of educational spaces and in the floor plans of Myongryundang, Dongjae, Seojae. And there appear some characteristecs in ritual spaces such as the architectural structure of Daesungjun, and the position of stone establishment (Kwansedae, Saengdan) The ritual form of Kyodong hyangkyo has no special characteristics compering with the Hyangkyo in ripening period. These rictual form has kept the general rule of ritura form through the history.
전통목조건축(傳統木造建築) 기둥의 축조(築造) 및 보존방법(保存方法)에 관한 연구(硏究) 일본(日本)의 사례(事例)를 중심(中心)으로
김은중,Kim, Eun Joong 한국건축역사학회 1994 건축역사연구 Vol.3 No.1
This study deals with the method of constructing and repairing column, important element of traditional wooden building. Column should have long-lasting strength and resistance to decay and vermin because it is more important in role of structure than in that of ornament. And the rotten or the split part of wooden column should be repaired regularly or irregularly. First of all, this study treats of general character related to the life length and strength of wood. Then it describes the technical method of choosing proper wood for column and that of carpentering, painting, and mending wooden column.
라틴아메리카의 탈식민적 전회(De-colonial Turn)와 트랜스모더니티(Trans-modernity): 유럽의 비판이론과 해방철학을 중심으로
김은중 ( Eun-joong Kim ) 고려대학교 스페인·라틴아메리카연구소 2016 스페인라틴아메리카연구 Vol.9 No.1
칸트의 비판적 방법은 이중적이다. 칸트의 초월적 비판은 우선적으로 이성과 지식 체계에 초점을 맞추지만 계몽의 권고를 반대로 읽을 수 있는 비판의 가능성 도 제시한다. ``과감하게 알라``는 계몽의 권고는 ``과감할 줄 알라``는 의미이기도 하 다. 다수자 칸트가 초월적 질서를 유지하는 방법을 제시한다면 소수자 칸트는 이 성의 명령과 권위에 대한 대안을 제시한다. 푸코는 소수자 칸트를 따라서 근대성을 권력 관계, 즉 지배와 저항, 주권과 해방을 위한 투쟁의 관계를 이해한다. 유럽 의 비판이론과 라틴아메리카 해방철학은 저항과 해방에 대해 상보적인 관점을 제시한다. 계몽과 근대성에 대한 유럽의 비판이론은 유럽의 인간 개념에 토대를 둔 인간과 인간성의 계몽과 근대성을 말할 뿐 유럽 외부의 사람에 대해서는 언급하지 않는다. 해방철학이 부정적 물질성을 수용하고 공동체적 상호주체성을 포괄하는 점에서 비판이론에 동의하지만, 희생자의 공동체의 합의로부터 출발하는 외부 성과 비판적 담론성을 긍정한다는 점에서 비판이론을 넘어선다. 세계화의 기치아래 서구 근대성은 헤게모니를 잡은 북부와 피지배의 남부를 대립시킴으로써 총체 성을 확보하려고 한다. 해방철학은 주변부의 철학이지만 전 지구적 차원의 열망을 갖는다. 해방의 기획은 반근대도 아니고 전근대도 아니며 탈근대도 아니라 트랜스 모던이다. 트랜스모더니티는 새로운 보편성을 제시하는 것이 아니라 탈식민적이고 복수의 세계를 제시한다. Kant’s critical method is double. Kant’s transcendental critique is focused primarily on the system of reason and knowledge, but his critique open the possibility of reading the Enlightenment injunction against the grain. “Dare to know” means at the same time “know how to dare.” Whereas the major Kant provides the tools for stabilizing the transcendental ordering, the minor Kant presents an alternative to the command and authority of reason. When Foucault argues that modernity must be understood as a power relation, that is, domination and resistance, sovereignty and struggles for liberation, he carries forward the banner of the minor Kant who not only dares to know but also knows how to dare. European critical theory and Latin American philosophy of liberation provide complementary perspectives on resistance and liberation. Missing in European critical theory’s celebration of the Enlightenment and modernity was the fact that its concept of Man and humanity was based on the European concept of Man, and not on those that populated the world beyond the heart of Europe. The philosophy of liberation not only takes aim (with critical theory) to retain negative materiality and includes communitary intersubjectivity, but also (against and beyond critical theory) affirms exteriority and critical discurvity, which emerges from the consensus of the commnunity of the victims. Under the aegis of globalization, the totalizing ambitions of Western modernity are reveled in the opposition between the hegemonic North and the dominated South. The philosophy of liberation is a philosophy born in the periphery but with global aspirations. The project of liberation is neither anti- nor pre- nor post-modern, but is trans-modern. Transmodernity presents itself as a decolonial and pluriversal option, instead of offering itself as a new universal mission. .
김은중(Kim Eun-Joong) 역사비평사 2013 역사비평 Vol.- No.105
The study of Latin American populism has a long history. Given the many different uses of the concept of populism and the variety of historical experiences to which it seemingly refers, it is remarkable that the main challenge in the study of Latin American populism lies in explaining the direct appeal of charismatic leaders for the unorganized and available masses. This article addresses two shortcomings in the literature on Latin American populism: the need to theorize transformation of Latin American populism, and the relative absence of comparative works on Latin American social movements. To remedy this, this article presents a new approach to the study of Latin American populism, identifying three relatively broad generations of scholarly thinking about populism in Latin America and examining particular characteristics of populism.
김은중(Kim, Eun-Joong) 한국라틴아메리카학회 2018 라틴아메리카연구 Vol.31 No.3
Presented by Xi Jinping as a goal of national administration, the “Chinese Dream” is set against the backdrop of a dual situation: China is at once a nation-state and a civilization-state. If one axis for realizing the “Chinese Dream” is Chinese-style socialism, the other axis is Confucian civilization. Reinterpretations of Confucian civilization are attempts to transcend Western modernity and to make the Chinese model take root. On the opposite side of the globe, Andean countries on the Latin American Continent have been searching for a shift in the paradigm of modern Western civilization by stipulating in their new constitutions the acknowledgment of nature’s rights and Buen Vivir. China’s path and the Andes’ option are deeply related to the ontological turn, which is under way in diverse academic disciplines and social movements world-wide. The ontological turn signifies a transition from modern dualistic ontology to non-modern relational ontology. The present study analyzes the non-modern relational ontology of both the Tiandi (天地, heaven and earth) cosmology in the Zhongyong (中庸, Doctrine of the Mean), which provided the paradigm of Confucian civilization, and the cosmology of ayllu (indigenous peoples’ communities), which appears in the civilization of the native peoples of the Andes.