임화와 문학의 정치

이진형(Lee, Jin?hyoung) 한국비평문학회 2012 批評文學 Vol.- No.46

이 논문의 목적은 1930 년대 중반 이후 임화가 저술한 평론들을 대상으로, 문학과 정치에 관한 그의 사유를 재구성하고 그 의의와 한계를 살펴보는 데 있다. 이를 위해서 정치(politique)/치안(police) 구분 위에서 문학의 정치성을 규명한 자크 랑시에르의 논의는 시사하는 바가 크다. 랑시에르는 문학과 정치가 ‘감성의 분할’에 관여한다는 점에서 동질적인 것이라고 생각한다. 이때 감성의 분할이란 공동의 세계에 참여하는 것과 그렇지 않은 것을 분할하는 감각의 체계, 다시 말해 특정 정치체제에 몫을 갖고 참여할 수 있는 자와 그렇지 않은 자를 분할하는 감각의 체계를 의미한다. 랑시에르는 특정 정치 체제(‘일치’의 체제)의 ‘감성의 분할’을 유지하는 데 기여하는 행위를 ‘치안’ 이라고 부르고, 그 정치체제의 ‘감성의 분할’에 ‘불일치’를 유발하는 행위를 ‘정치’라고 부른다. 임화는 조선문학에서 1930 년대 후반을 ‘문단적인 문학의 시대’로 규정한다. 문학의 목적은 ‘현실 인식’에 있음에도 불구하고, 이 시대 작가들은 ‘문학 외적 힘’에 순응함으로써 현실에 대한 관심을 거두었다는 것이다. 이는 문학정신의 상실이자 문학 그 자체의 상실을 의미했다. 이 시대 문학은 제국주의 국가 권력이 구획한 문단/사회 경계를 수용하는 동시에, 작가가 경험하는 일상생활을 불변의 사실로서 받아들였다. 그로 인해 문단적인 문학에서는 상식이 인식론적 권위를 획득하게 된다. 이때 상식은 일상생활에서 유용한 처세술뿐만 아니라 전체주의 같은 제국주의 이데올로기까지도 포함한다. 결국 문단적인 문학에서는 상식에 의해 재생산되는 일상생활만 재현될 뿐이다. 이것은 기존 정치체제의 유지에 기여하는 문학, 정확히 말해서 제국주의 국가 권력의 ‘치안’에 기여하는 행위였다. 이 시기 임화가 추구한 것은 문학을 통해서 기존 현실(상식에 의해서 재생산되는 일상생활)과는 ‘다른’ 현실을 재현하는 일이었다. 그런데 이 일은 기존 ‘감성의 분할’에 의해서 현실로 간주되지 않은 영역을 현실로서 재현하는 행위라는 점에서 단순한 현실 반영이 아니다. 그것은 오히려 새로운 현실의 ‘발명’으로 표현되어야 한다. 문학은 상식 너머에 있는 세계(현실)를 인식 해야 하고, 사회적 변화의 계기를 재현함으로써 일상생활을 불변의 것이 아니라 가변적인 것으로서 재구성해야 하는 것이다. 이때 문학은 새로운 감성의 분할을 형성함으로써 기존 정치체제의 감성의 분할에 이의를 제기하는 정치, 일치의 체제에 불일치를 유발하는 정치가 된다. 문학은 작가의 사회참여 속에서가 아니라 문학의 독자성을 유지한 채로 정치가 되는 것이다. 이제 문학과 정치, 문학의 정치와 정치의 문학은 동의어가 된다. 문학의 정치에 대한 임화의 성찰은 정치의 방향이 불분명하는 점에서 한계가 있지만, 정치적?경제적?이데올로기적 통제가 극심한 상황에서 문학이 정치성을 회복할 수 있는 방법을 모색한 데 따른 결과였다. The purpose of this study is to reconstruct the thought of Imhwa on literature and politics by examining the discussions after 1930s to examine the meanings and limitations. For this, the suggestions of Jacques Ranciere that defined the politics of literature are quite meaningful. Jacques Ranciere believes that the literature and politics are the same since they both participate in the “Le partage du sensible.” The “Le partage du sensible” is the system of senses that divides those who participate in the political world with certain ownership and those who do not, or those who participate in the mutual world and those who do not. Jacques Ranciere calls the behaviors to participate in maintenance of the specific political system (“sensus” system) and the “Le partage du sensible” as “police” and the behaviors that trigger the “dissensus” of the “le partage du sensible” as “politique”. Imhwa determines the late 1930s as the “literary literature period” in Chosun literature. The purpose of the literature is “recognition of reality” but the contemporary authors obliged to the “external powers to literature” and have eliminated the interests in reality. This is the loss of literary spirit and literature itself. The contemporary literature not only accepts the literature/society boundaries designed by the imperialistic powers but also the everyday lives of people as the unchanging facts. Therefore, the literary literature showed the common sense having the epistemological authority. At this time, the common sense not only included the “behavioral tact” but also the dominant ideologies, such as “totalism”. Therefore, the literary literature only participates in maintenance of the daily lives that are reproduced by common sense. This was a behavior that performed the “police” of the imperialistic powers by contributing to the existing political system. During this time Imhwa attempted to recreate a “different” reality from the existing reality (daily lives reproduced by the common sense) through literature. However, this is not a simple reflection of reality since it is a behavior to recreate the area that is not considered as reality by the “la partage du sensible.” This should be expressed as the “invention” of the new reality. Literature has to recognize the world beyond the common sense (reality) and by recreating the moments of the social changes, the daily lives area reproduced as something changeable. At this time, the literature creates a new “la partage du sensible” and becomes a politique that brings up disagreements to the existing political “le partage du sensible” and creates a discordance. Literature becomes a politique while maintaining “the independence of literature” without the author’s social participation. Now, the literature and politique, as well as the politics of literature and literature of politics become synonymous. The thought of Inhwa on literature may be limited in its uncertain political direction, but it was a result of seeking a method to recover the political character of literature under the situation with severe political, economic, and ideological restriction.

한국인 직무 스트레스 측정도구의 개발 및 표준화

장세진,고상백,강동묵,김성아,강명근,이철갑,정진주,조정진,손미아,채창호,김정원,김정일,김형수,노상철,박재범,우종민,김수영,김정연,하미나,박정선,이경용,김형렬,공정옥,김인아,김정수,박준호,현숙정,손동국 大韓産業醫學會 2005 대한직업환경의학회지 Vol.17 No.4

Background and Purposes: Over the past three decades, numerous studies performed in Korea have reported that job stress is a determinant risk factor for chronic diseases and work disability. Every society has its own culture and occupational climate particular to their organizations, and hence experiences different occupational stress. An occupational stress measurement tool therefore needs to be developed to estimate it objectively. The purpose of this study is to develop and standardize the Korean Occupational Stress Scale (KOSS) which is considered to be unique and specific occupational stressors in Korean employees. Subjects and Methods: Data were obtained from the National Study for Development and Standardization of Occupational Stress (NSDSOS Project: 2002-2004). A total of 12,631 employees from a nationwide sample proportional to the Korean Standard Industrial Classification and the Korean Standard Occupational Classification were administered. The KOSS was developed for 2 years (2002-2004). In the first year, we collected 255 items from the most popular job stress measurement tools such as JCQ, ERI, NIOSH and OSI, and 44 items derived from the a qualitative study (depth interview). Forty-three items of KOSS, in the second year, were retained for use in the final version of the KOSS by using Delphi and factor analysis. Items were scored using conventional 1-2-3-4 Likert scores for the response categories. Results: We developed eight subscales by using factor analysis and validation process: physical environment (3 items), job demand (8 items), insufficient job control (5 items), interpersonal conflict (4 items), job insecurity (6 items), organizational system (7 items), lack of reward (6 items), and occupational climate (4 items). Together they explained 50.0% of total variance. Internal consistency alpha scores were ranged from 0.51 to 0.82. Twenty-four items of the short form of the KOSS (KOSS-SF) were also developed to estimate job stress in the work setting. Because the levels of the subscales of occupational stress were gender dependent, gender-specific standard norms for both the 43-item full version and the 24-item short form using a quartile for the subscales of KOSS were presented. Conclusion: The results of this study suggest that KOSS might be an appropriate measurement scale to estimate occupational stress of Korean employees. Further and more detailed study needs to be conducted to improve the validity of this scale.

중국거주 조선족 여성의 영적 안녕정도가 정신건강에 미치는 영향

정성덕,이종범,김진성,서완석,배대석,박순재,주열,염형욱,김승원,김구묘,안영록,황대홍,표미자,조창열,정태길 영남대학교 의과대학 2004 Yeungnam University Journal of Medicine Vol.21 No.2

자아초월 정신의학이 체계화되면서 영성(spirituality)은 인성의 한 부분이라는 이론이 대두되었는데 이 영성은 정신건강에 큰 영향을 미친다고 했다. 인간의 성향 중 영적 안녕 정도를 파악하여 그 정도가 정신건강 중 허위성 경향, 정신병적 경향 및 불안과 우울 경향 등에 어떠한 영향을 미치는지를 조사하고저 본 연구를 실시하였다. 대상은 중국의 연변 조선족 자치구에 거주하는 여성 400명을 대상으로 하여 한국판 영적 안녕척도를 사용하여 영적 안녕정도를 파악하였다. 영적 안녕척도의 총점과 이 척도의 2개 하위 척도인 종교적 안녕과 실존적 안녕 척도 양자로 평가한 성적이 불안-우울통합척도와 정신분열증 척도 및 허위성 척도로 평가한 성적에 미치는 영향을 검증하기 위하여 상관관계분석 및 회기분석을 실시하였다. 그 결과는 다음과 같다. 1) 영적 안녕척도로 평가한 조선족 여성의 총점은 68.29로 한국의 기독교 여성이 평가한 100.65보다 훨씬 낮은 점수였다. 2) 불안·우울통합척도로 평가한 총점은 44.88로 연변노인이 평가한 점수와 일개지역의 한국농촌주민이 평가한 점수와 비슷한 결과였다. 3) 허위성 척도로 평가한 성적은 평균 74.57로 70점 이상이 86%(344명)이었으나 영적 안녕 성적과 허위성 성적 간에는 유의한 상관이 없었다. 4) 영적 안녕총점은 정신분열증 척도로 평가한 정신병적 경향에 유의한 영향을 미치지 않았으나 종교적 안녕하위척도의 성적은 정신병적 경향을 높여준데 비하여 실존적 안녕하위척도의 성적은 정신병적 경향을 낮게 해주었다. 5) 영적 안녕척도의 총점 및 두 하위척도인종교적 안녕과 실존적 안녕은 불안과 우울에유의한 상관을 보였는데 영적 안녕총점이 높을수록 불안·우울 총점이 다소 낮아지는 경향을 보였다. 6) 종교적 안녕 하위척도와 불안과 우울과의 관계는 종교적 안녕점수가 높을수록 불안과 우울을 각각 다소 유의하게 높여주었으며 이에 비하여 실존적 안녕하위척도와 불안과 우울과의 관계는 실존적 안녕정도가 높을수록 불안 및 우울점수는 유의하게 낮아졌다. 이와 같은 성적을 미루어볼 때 연변에 거주하는 조선족 여성이 평가한 영적 안녕정도는 정신병적 경향과 불안 및 우울에 유의한 상관을 보였으면 이 척도의 하위 척도인 종교적 안녕정도는 정신건강에 부정적인 영향을 미치는 반면 실존적 안녕정도는 정신건강에 긍정적 영향을 미친 결과로 평가되었다. 이러한 결과는 공산주의 사회에서 실존적 안녕은 긍정적인 가치관으로 평가되는 반면 종교적 안녕은 정신건강에 부정적으로 작용한 것을 입증해 주었다고 하겠다. Background: Spirituality has been an important part of Transpersonal Psychology and is believed to have a large effect on the mental health because it has been systematized. The aim of this study was to determine the level of spiritual disposition on human beings along with its effects on one's mental health. Materials and Methods: The study targeted 400 women residing in Youn-Gil city of JiLin Prov., which is a district of the Cho-Sun tribe in China. Their spiritual well-being was studied using the Spiritual Well-being Scale-Korean Version. The spiritual well-being scale consists of 2 sub-scales of religious well-being and existential well-being. The study was evaluated using a lie scale, psychotic trend, and a combined anxiety-depression scale. The results were considered to be factors of one's mental health. The correlation between the spiritual well-being and each tendency was analyzed by regression analysis. Results: The total score of the Cho-Sun tribal women according to the spiritual well-being scale was 68.29 which was much less than the 100.65 of Korean Christian women. There was no significant correlation between the spiritual well-being and the Lie trend. However, it was found that 86%(344) of Cho-Sun tribal women scored above 70 in the Lie trend with a mean score of 74.57 which is higher than normal populations. Regarding the correlation between the spiritual well-being and psychotic trend, the psychotic trend became significantly higher when the religious well-being was at a high level. On the other hand, the psychotic trend became significantly lower when the existential well-being was at a high level. Regarding the correlation between the spiritual well-being and anxiety, the anxiety was significantly higher when the religious well-being was at a high level. However, the anxiety level was significantly low when the existential well-being was at a high level. Regarding the correlation between the spiritual well-being and depression, the depression level was somewhat significantly high when the religious well-being was at a high level. However, the depression level was significantly low when the existential well-being was at a high level. Conclusion: This study evaluated the effects of spiritual well-being on a person's mental health among Cho-Sun tribal women in Youn-Gil city of JiLIn Prov., P.R. of China. The results found that the religious well-being, which is a sub-scale of spiritual well-being, had negative effects while the existential well-being had positive effects on the mental health. These results proved that a person's religious disposition had negative effects on their mental health in a communitarian society.

[논문]실험시설 기초의 진동사용성 분석

최형석,전법규,김남식,정진환 釜山大學校生産技術硏究所 2007 生産技術硏究所論文集 Vol.66 No.-

건물에 작용하는 진동하중은 구조물 자체의 성능에 영향을 미칠 뿐만 아니라 거주하는 사람이나 작업기계 동에 나쁜 영향을 가져올 수 있다. 본 연구에서는 이러한 진동에 대한 영향을 평가하는 국내외의 기준에 대하여 고찰하고 다양한 하중과 주파수 대역에서 실험이 가능한 대형지진모사 실험센터에 대한 진동영향 평가를 수행하여 사용성 저하 여부를 확인하였다.

발달장애 아동에 대한 치료레크리에이션의 임상 사례 연구

진형인 목포대학교 스포츠 산업연구소 2004 스포츠 산업연구소 논문집 Vol.3 No.-

This case study examined a therapeutic recreation program developed for the treatment of a child with developmental disabilities and its relation to social interaction of a child with developmental disability through improving skills for a forming relationship and communication by its application. The purpose of the study was to investigate whether the therapeutic recreation program positively affects a child with developmental disability as other previous case studies showed. A nine-year-old girl was the subject, and individual activities and group activities were provided together by professional therapeutic recreation procedures. The period of the study was from June 7 to July 26, 2003. A total of 16 sessions were provided on Saturday afternoon. The treatment room at the office of the Gwangju Therapeutic Recreation Association and community recourses were utilized as the place for the study. The instrument was a certified GRST(General Recreation Screening Tool). The program for promoting a client's social interaction skills was designed based on the data obtained from assessment. Even though this case study is not appropriate to generalize the results into all therapeutic recreation programs because it involves only one sample, however, the therapeutic recreation program showed positive effects on a child with developmental disability. The result was agreed with other studies, which have shown that therapeutic recreation programs improved social interaction skills, and the fact that the child has never experienced any therapeutic recreation plays as a factor to confirm the result. After completing 16 sessions of the therapeutic recreation program, what the child with developmental disability showed in relation to the preservation and improvement of social interaction skills were as follows: First, improvement in personal relationship and possession compared to the GRST results examined before the program were shown form the evaluations by an instructor and a professional. Second, the evaluation after completing each session showed positive changes in skills for forming relationships and communication. After considering all the results, therapeutic recreations are valuable activities to improve social interaction skills and provide leisure activities. While therapeutic recreations could bring the effectiveness to a child with developmental disability in a short period of time, if therapeutic recreations are maintained for longer period of time or lifelong as a leisure activity, one could benefit of improving the lack of function and preservation and further enhancement of it.

비글개에서 분만 후 자궁수복의 연속적 초음파상

손형원, 김홍석, 김형진, 김일화, 이기창, 이청산, 강현구 충북대학교 동물의학연구소 2006 Journal of Biomedical and Translational Research Vol.7 No.2

본문참고

대관령의 일조시간을 이용한 월별 일사량의 추정

박진기, 오시영, 백신철, 김봉섭, 신형섭, 박종화 忠北大學校 農業科學硏究所 2013 農業科學硏究 Vol.29 No.1

The monthly mean daily global solar radiation and sunshine duration, have been employed in this study to develop correlation model for Daegwallyeong during 2011. The corresponding monthly value of extraterrestrial solar radiation and possible duration of sunshine are calculated for Daegwallyeong meteorological data. Forecasting performance parameters such as coefficient of determination (R2), mean bias error (MBE) and root mean square error (RMSE) are presented as analyzed for the model. The model with multi-linear regression has the highest R2 value of 0.95 and average MBE and RMSE values of −0.11 MJ/m2day and 1.63 MJ/m2day, respectively. The model exhibited negative MBE which shows that the model resulted in underestimation of the global solar radiation relative to the meteorological measured value. The equation could be employed in the estimation of solar radiation at Daegwallyeong, other locations with similar meteorological characteristics.

목표원가계산과 활동기준원가계산의 결합

장진형 大邱大學校 社會科學硏究所 2000 社會科學硏究 Vol.7 No.3

소비자욕구의 다양화, 제품 수명주기의 단축, 정보통신기술의 발달 등으로 오늘날 기업은 국경없는 무한경쟁에 직면하고 있다. 이러한 상황에서 기업은 고객을 만족시키기 위해서 최고품질의 제품을 가장 낮은 원가로 생산하여야 하지만 전통적인 원가관리로써는 역부족이다. 본 연구에서는 고객을 만족시키기 위하여 새롭게 개발된 전략적 원가관리기법 중 목표원가계산 및 활동기준원가계산의 구조와 이들의 관련성을 파악하였다. 다품종을 제조·판매하며 특정제품으로부터 수명기관 중 적정한 이익목표를 실현하고자하는 기업에서 목표원가를 달성하기 위하여 도입하는 목표원가계산시스템에는 활동기준원가계산시스템이 반드시 결합될 필요가 있다.

공장계열과 생활계열 하수슬러지의 탈수특성 비교

황선진,엄형춘 경희대학교 환경연구소 2002 環境硏究 論文集 Vol.11 No.-

In this study the dewaterablity properties of industrial wastewater sludge and that of municipal wastewater sludge were compared by pre-treatment of wastewater sludge. The sludge of Kyunggi-Do A-wastewater treatment plant was used. of industrial wastewater sludge was 2.6% and TS of municipal sludge was 2%. And VS of industrial wastewater sludge was 57.2% and VS of municipal sludge was 62.4%. In case of heavy metal concentration, industrial wastewater sludge was three times municipal wastewater sludge. For compare with dewaterability of sludge, ECP(exocellular polymers) concentration of bulk solution was measured and CST(capillary suction time) and settlablility was tested. ECP concentration of industrial wastewater's bulk solution was higher than that of municipal wastewater's bulk solution. For all pre-treatment, dewaterablity of industrial wastewater sludge was better than that of municipal wastewater sludge by CST test. The improvement of dewaterablity by acid treatment with H202 was more remarkable than other pre-treatment.

朝鮮初 婚俗변천에 따른 법적 영향에 대하여

문형진 한국외국어대학교 외국학종합연구센터 1997 국제지역연구 Vol.7 No.4

우리의 고유한 사회제도는 처가살이가 보편적으로 시행되고 아들과 딸에게 똑같이 상속이 행해지며, 혼인한 딸도 부모의 제사를 지냈다. 그런데 조선시대에 이르러 중국식 혼속이 도입되면서 여자가 남자집에 들어가서 시부모를 모시는 시집살이가 행해졌다. 남녀균분상속(男女均分相續)에서 아들 중심으로 상속이 되는가 하면, 제사권이 아들의 고유 권한으로 정착되면서 장자에게 보다 더 많은 재산이 상속되는 남성중심의 사회로 변화되었다. 우리가 흔히 떠올리는 여자의 지긋지긋한 시집살이와 남자의 첩살이는 불과 300여 년밖에 되지 않는 풍속이다. 본고는 조선초 혼속의 변천 과정을 살펴보면서 법적 諸규정과 법률적 처벌이 미친 영향에 대해 살펴보았다. People do not see much variety in their customs at changes that take place in governments and rulers in a sense that long-listing habits and practices are to be perpetuated in to their life and spirit, or people naturally try to avoid something that they are not familiar or comfortable with. In fact. the establishment of Chosun Dynasty had experienced a strong need for changes in nation's funeral rites and matrimonial customs. Burial was on the verge of replacing a buddhist cremation that required the dead body to be cleaned and burned to ashes. Contemporaries showed a strong disapproval against such a change; they would see such a new way as one to try to merely place their dead parents into an ice-cold ground, and to discharge their duties as sons and daughters by leaving the dead bodies decomposed and infested. Thus, the new way of burial needed quite a ling to be placed as a new tradition. Likewise, matrimonial customs also faced a need for changes, which actually were not to be accepted by those who had followed a traditional Humanities Study by Chu Hsi. According to the followers, a man would live in his wife's home to let his children inherit family traditions on their mother's side. And this is strongly against their ideological doctrines that promoted a male-dominated society. But, for those familiar with living in wife' house, a Chinese way of living in husband's house was one way that had to be avoided. So, in early Chosun Dynasty, King continued to point out such customs and advise otherwise only to be rejected even by their own government officers. Thus, the Chinese way of marriage was forced to begin from royal marriages, and later, followed by the officers. This study aims to note the legal influence of Ming Dynasty's statute on changing matrimonial customs of Chosun Dynasty. Here follows the results. Chu Hsi customs had to put people under restraint and pressure to be accepted by them, which made a contribution to a circulation of political ideas of Chu Hai. Without legal restraints and pressures, citizens could not have accepted the new customs, further resisting the process of making the new customs universal. This is the very reason for why the legal aspects of Ming Dynasty's statue, which was used as political means, are to be preceded in understanding Chosun Dynasty, not by simply emphasizing politics of Chu Hsi.