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      KCI등재

      몸, 감각·느낌 그리고 관계 = Body, Sensation-Emotion and Relation

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      https://www.riss.kr/link?id=A106495440

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      다국어 초록 (Multilingual Abstract)

      There are two questions which will be treated in this dissertation, and this dissertation comes to the conclusion from a coupling of these two questions.
      The first question is in regard to the mix of sensation-emotion, what kind of meaning does it gain from our lives and experiences? The sensation-emotion is considered to be based on the body, and secondarily in comparison with spirit or reason; that is thinking in the idealistic tradition of Plato to Descartes: it must be variable, low-class and unbelievable. On the other hand, for example, from Romanticism of modern times to Nietzsche, the sensation-emotion complex has been treated in a different way: mysterious. It must be a moment of ‘metaphysical’ origin, beyond or behind this world. On one hand, the sensation-emotion complex has been treated as disparaged, while on the other hand, highly praised. Here we have guarded against two positions equally, and have tackled the sensation-emotion complex as well as dealing with the body which is the source of sensation and emotion. These are the duties of passion which open the relationship between worlds, things and the others. Namely the sensation-emotion complex and the body led us each one connected with the others. The second question is: how has the internet lead the state of our culture and life currently as well as what kind of influence it has had on us. The internet can do a lot of things that past techniques could not do, and has made our lives very convenient. Countless people are able to connect with each other. The internet is one of the most important and irreversible techniques. Nevertheless the pivotal point from this dissertation derives in critics of the cultural phenomenon of the internet. The internet which operates at the center of all cultures is too much centered in our eyes and conscience by ignoring to area of the sensation-emotion complex and the body, which diminishes in strength in the co-existence with the other beings.
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      There are two questions which will be treated in this dissertation, and this dissertation comes to the conclusion from a coupling of these two questions. The first question is in regard to the mix of sensation-emotion, what kind of meaning does it gai...

      There are two questions which will be treated in this dissertation, and this dissertation comes to the conclusion from a coupling of these two questions.
      The first question is in regard to the mix of sensation-emotion, what kind of meaning does it gain from our lives and experiences? The sensation-emotion is considered to be based on the body, and secondarily in comparison with spirit or reason; that is thinking in the idealistic tradition of Plato to Descartes: it must be variable, low-class and unbelievable. On the other hand, for example, from Romanticism of modern times to Nietzsche, the sensation-emotion complex has been treated in a different way: mysterious. It must be a moment of ‘metaphysical’ origin, beyond or behind this world. On one hand, the sensation-emotion complex has been treated as disparaged, while on the other hand, highly praised. Here we have guarded against two positions equally, and have tackled the sensation-emotion complex as well as dealing with the body which is the source of sensation and emotion. These are the duties of passion which open the relationship between worlds, things and the others. Namely the sensation-emotion complex and the body led us each one connected with the others. The second question is: how has the internet lead the state of our culture and life currently as well as what kind of influence it has had on us. The internet can do a lot of things that past techniques could not do, and has made our lives very convenient. Countless people are able to connect with each other. The internet is one of the most important and irreversible techniques. Nevertheless the pivotal point from this dissertation derives in critics of the cultural phenomenon of the internet. The internet which operates at the center of all cultures is too much centered in our eyes and conscience by ignoring to area of the sensation-emotion complex and the body, which diminishes in strength in the co-existence with the other beings.

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      참고문헌 (Reference)

      1 유발 하라리, "호모 데우스" 김영사 2017

      2 애슐리 몬터규, "터칭" 글항아리 2017

      3 니체, "비극의 탄생" 청하 1982

      4 필립 라쿠-라바르트, "문학적 절대―독일 낭만주의 문학 이론" 그린비 2015

      5 로버트 맥체스니, "디지털 디스커넥트" 삼천리 2014

      6 이사야 벌린, "낭만주의의 뿌리" 이제이북스 2005

      7 M. Merleau-Ponty, "Phénoménologie de la perception" Gallimard 1945

      8 R. Descartes, "OEuvres et lettres" Gallimard 1953

      9 Novalis, "L’Encyclopédie" Minuit 1966

      10 Ph. Lacoue-Labarthe, "L’Absolu littéraire" Seuil 1978

      1 유발 하라리, "호모 데우스" 김영사 2017

      2 애슐리 몬터규, "터칭" 글항아리 2017

      3 니체, "비극의 탄생" 청하 1982

      4 필립 라쿠-라바르트, "문학적 절대―독일 낭만주의 문학 이론" 그린비 2015

      5 로버트 맥체스니, "디지털 디스커넥트" 삼천리 2014

      6 이사야 벌린, "낭만주의의 뿌리" 이제이북스 2005

      7 M. Merleau-Ponty, "Phénoménologie de la perception" Gallimard 1945

      8 R. Descartes, "OEuvres et lettres" Gallimard 1953

      9 Novalis, "L’Encyclopédie" Minuit 1966

      10 Ph. Lacoue-Labarthe, "L’Absolu littéraire" Seuil 1978

      11 Nietzsche, "Jenseits von Gut und Böse, Werke, VI-2" Walter de Gruyter 1969

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      학술지 이력

      학술지 이력
      연월일 이력구분 이력상세 등재구분
      2027 평가예정 재인증평가 신청대상 (재인증)
      2021-01-01 평가 등재학술지 유지 (재인증) KCI등재
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      2016-01-01 평가 등재후보학술지 선정 (신규평가) KCI등재후보
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      학술지 인용정보

      학술지 인용정보
      기준연도 WOS-KCI 통합IF(2년) KCIF(2년) KCIF(3년)
      2016 0 0 0
      KCIF(4년) KCIF(5년) 중심성지수(3년) 즉시성지수
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