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한국해석학회> 해석학연구> 일반논문 : 자기관계와 자기됨 키에르케고어의 『죽음에 이르는 병』을 중심으로

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일반논문 : 자기관계와 자기됨 키에르케고어의 『죽음에 이르는 병』을 중심으로

Articles : The self-relation and the self-becoming

변주환 ( Joo Hwan Byun )
  • : 한국해석학회
  • : 해석학연구 21권0호
  • : 연속간행물
  • : 2008년 03월
  • : 241-266(26pages)

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This paper aims to clarify that the existential self-becoming can be realized through the self-relation which is maintained in Kierkegaard`s Sickness unto Death. According to his authentic insistence, the self-relation makes an individual occasionally into the self-understanding, and furthermore the self-understanding makes him into the self-becoming. Self can be formated newly through the self-understanding and self-consciousness. All process of existential self-becoming is grounded on the Kierkegaard`s characteristic maintenance: man is spirit and self, and moreover self is not only the given relation between the infinite and the finite, the eternal and the instant, body and soul, but also the reflective relation to this given relation. This double relation means the self-relation through which an individual can be changed into a new existence. In order to achieve this new existence and to become an authentic self an individual must relate to himself. In the Kierkegaard`s saying about the self-relation, there are three parts of that, the relation of the self to himself, the human to the human, and the human to God. Of these relation, the ultimate is the relation of the human to God. Kierkegaard suggests this last relation as the method of overcoming despair. This paper want to explicate the process of this overcoming and compare it with Kierkegaard`s maintenance of three stages of existence. Three stages of existence indicates concrete processes of self-becoming: the aesthetic stage of enjoyment made by self-ego, the ethical made by moral interrelation between neighbors and the religious made by the relation of self to God. This religious stage is divided in Socratic existential step in which truth is immanent in human mind, and Kierkegaardian existential step in which truth is given by God from the transcendent world. The qualitative dialectic transition of these three existential steps goes not in the way that the former disappears in the latter. In other words the former ist still active in the late stage but in another self-form. The existence started from aesthetic stage discovers at last the religious truth and achieves the real self on the stage of religiosity. Here the self-relation is already transformed to the relation with the absolute other being. In this stage self is not only relates to himself but also roots itself in the divine and inner power with God. Self becomes lastly to an new creative-self. It means the self-restoration of the lost-self caused by his misstep. It also means the authentic self-becoming through the absolute faith to God.

UCI(KEPA)

I410-ECN-0102-2009-100-009162791

간행물정보

  • : 인문과학분야  > 기타(인문과학)
  • : KCI등재
  • :
  • : 반년간
  • : 1598-9313
  • :
  • : 학술지
  • : 연속간행물
  • : 1995-2015
  • : 399


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1기획특집 : 사유와 존재-헤르더와 슐라이어마허의 존재론

저자 : 한상연 ( Sang Youn Han )

발행기관 : 한국해석학회 간행물 : 해석학연구 21권 0호 발행 연도 : 2008 페이지 : pp. 1-31 (31 pages)

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This article explores Herder`s ontological way of thinking and its relationship to Schleiermacher`s philosophy. Under the influence of Spinoza, Herder equates God with the single, all-encompassing principle of beings. But Herder characterizes God as force (primal force), which makes his monism different from that of Spinoza who characterizes it as inactive substance. Herder elaborates also on the ontological notion of nature which is based on his concept of God as force: Herder regards Nature as a system of living forces which is based in the primal force, God. Schleiermacher`s ontology begins with the same concepts of God and nature: We can see in Schleiermacher`s Dialectics that Schleiermacher understands nature as a system of living forces which is based in the single, all-encompassing principle of beings, i.e. the primal force as God. But whereas Herder`s position is based on the naturalistic belief in the existence of ontic beings in intent, Schleiermacher`s position differs from a naturalistic one in all respects: Schleiermacher tries to accomplish a kind of phenomenological reduction, which makes his philosophy a unique blending of phenomenology and ontology.

2발간사

저자 : 학회자료

발행기관 : 한국해석학회 간행물 : 해석학연구 21권 0호 발행 연도 : 2008 페이지 : pp. 5-8 (4 pages)

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3기획특집 : 리쾨르의 번역론 -같은 것을 다르게 말하기-

저자 : 윤성우 ( Seong Woo Yun )

발행기관 : 한국해석학회 간행물 : 해석학연구 21권 0호 발행 연도 : 2008 페이지 : pp. 31-58 (28 pages)

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Cet article a pour objectif de mettre en evidence la pensee de Ricoeur sur la traduction. Ricoeur n`etant ni traducteur profesionel ni theoricien de la traduction, ses idees meritent d`etre hermeneutique. Dans Sur la traduction(2004) notre philosophe essaie de montrer un triple caractere de la traduction que nous allons developper. D`abord, "la meme chose" semble designer l`inchangeable ou l`immuable. Mais celle-la vise a nous rappeler des aspects "inepuisables" d`appaitre d`un objet ou d`un monde. Ensuite, nous nous concentrons sur les multiples implications de l`adverbe "autrement". Celui-ci montre a la fois la diversite des langues naturelles et la necessite de l`acte hautement humain de traduire. En effet l`animal en general ne traduit pas, mais s`adapte sans grande difficulte a une nouvelle situation. Aussi il ignore une ambiguite semantique de la langue humaine qui nous imposerait une inevitable interpretation linguistique, meme divergente.. Finalement nous traitons de l`element le plus importante de l`acte de tradiure, c`est-a-dire, "dire". y compris "ecrire". Dans le contexte de la traduction Ricoeur considere "dire" comme "une nouvelle poiesis" ou "une repetition originale", selon l`expression de G. Steiner. Cela veut dire que la chose ou le monde n`apparait jamais "une fois pour toutes". Selon Ricoeur, il n`y a pas de traduction pure, c`est-a-dire l`acte de traduire ne devrait pas eviter une histoire interpretative de la chose ou le monde dont il`` s`agirait. Surtout les concepts fondamentaux de la philosophie occidentale, par exemple, le verb etre ou le terme representation le affirment. Alors nous arrivons a admettre que, etant donne que la difference entre moi et toi, entre une langue et l`autre langue est infranchissable, une seule voie de la traduction nous resterait.

4기획특집 : 지향적 대상의 이종성과 현상학-해석학의 대립

저자 : 김영진 ( Young Jin Kim )

발행기관 : 한국해석학회 간행물 : 해석학연구 21권 0호 발행 연도 : 2008 페이지 : pp. 59-84 (26 pages)

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Quite a few philosophers, in an uncritical way, tend to take it that there is a serious philosophical antagonism between phenomenology and hermeneutics. However it seems to the author that it is a mistake that there is a theoretically fundamental conflict between phenomenology and hermeneutics. From this perspective the author argues that the supposed antagonism between the two philosophies is really a pseudo one, especially by means of suggesting that linguistic signs in the natural language, which are often considered to be the proper object of hermeneutical inquiry, could be a form of intentional object, i.e. what an intentional state is about. In order to defend the thesis, the author clarifies the idea of the heterogeneity of intentional object, and then explicates Paul Ricoeur`s hermeneutical insight. With reference to explicating Ricoeur`s insight, a special emphasis is placed on the notion of the double intentionality of symbolism, and also on the role of linguistic signs in constituting the possible worlds wherein so-called non-existent entities are supposed to reside. The author performs all the task in this essay in the light of a relatively old philosophical idea of intentionality (aboutness).

5일반논문 : 헤겔, 야코비, 양심의 변증법

저자 : 최신한 ( Shin Hann Choi )

발행기관 : 한국해석학회 간행물 : 해석학연구 21권 0호 발행 연도 : 2008 페이지 : pp. 85-110 (26 pages)

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Es ist sehr wahrscheinlich, dass Hegel entgegen Friedrich Heinrich Jacobi irgendwie eine Ambivalenz hatte. Fur Hegel hat Jacobi ein Doppelgesicht: auf einer Seite fur ihn, auf anderer Seite gegen ihn. Anders als meiste Interpretationstendenz uber Hegels negatives Verhaltnis zu Jacobi versucht diese Abhandlung ein positives produktives Verhaltnis von beiden zu erhellen. Dies zeigt sich meistens im Gewissenskapitel in Hegels Phanomenologie des Geistes. Hegels Dialektik des Gewissens liegt die gegenseitige Anerkennung von Gesprachsparter zugrunde, die von Anfang an ihre eigene Gewissen erhalten. Aber nach der gegenwartigen Diskussion ruhrt dieser Denkansatz eigentlich von Jacobis Roman Woldemar her. Hier behandelt Jacobi sowohl die hochste Innerlichkeit bzw. die schone Seele als auch ihre gegenseitige Beziehung als echte Freundschaft. Die Bewegung des homogenen Geistes bei beiden liegt darin, dass das Gewissen des Individuums in das der Gemeinde ubergeht, und dass die schone Seele im Anderen ihre wahre Freundschaft findet. Man findet ihre gemeinsame Struktur der dialektischen Gedanken darin, dass das handelnde und urteilende Gewissen wahrend des Umgehens mit Anderem immer sich selbst distanziert und daraus anderes Niveau als sein eigenes erreicht. Das ist das Niveau der Gemeinschaftlichkeit und der Allgemeinheit. Hier spielen die Sprache und das Gesprach eine grosse Rolle.

6일반논문 : 문화의 본질로서 상징, 상징적 존재로서 인간 -카시러(E. Cassirer)의 견해를 중심으로-

저자 : 신응철 ( Eung Chol Shin )

발행기관 : 한국해석학회 간행물 : 해석학연구 21권 0호 발행 연도 : 2008 페이지 : pp. 111-138 (28 pages)

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There are two roots in genealogy of philosophy of culture. The one is to emphasize not knowledge but experience in terms of Nietzsche, Dilthey, and Bergson`s philosophy. The other is to emphasize not objectivity of natural science but cultural phenomena of phenomenology and Neokantianism. But there is one common point, that is, to pursue not logic of inductive method but logic of cultural science, namely logic of cultural life. We can consider representative of the one as Georg Simmel(1858~1918), who is to suggest tragic view point of philosophy of culture, and consider representative of the other as Ernst Cassirer(1874~1945), who is to suggest optimistic view point of philosophy of culture. The purpose of this article is to elucidate relation of symbol and culture in respect of philosophy of culture in Ernst Cassirer. Especially we will discuss symbol as essence of culture, Human-being as animal symbolicum, concept of culture, and relation of symbol and science in Cassirer`s philosophy of culture. Through this study, we will find Cassirer`s status in genealogy of philosophy of culture and a clue about method of understanding of culture.

7일반논문 : J. 보드리야르의 시뮬라크르, 시뮬라시옹 개념에 대한 일 반역(反譯)

저자 : 박치완 ( Tchi Wan ParK )

발행기관 : 한국해석학회 간행물 : 해석학연구 21권 0호 발행 연도 : 2008 페이지 : pp. 139-180 (42 pages)

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Many of European philosophers cited or remembered by people have created their own`s philosophical concept without exception. Even though we set boundary of comtemporary French-philosophy, it is proved by Bergson`s Duree, Merleau-Ponty`s Chair, Derrida`s Differance, Deleuze`s Difference, Foucault`s Episteme, Levinas`s Autre, Wunenburger`s Dualitude, Lefebvre`s Quotidiente, Bourdieu`s Habitus and so on. Baudrillard`s Simulacrum (or Simulation) that we are going to focus on this study is the same. However, we should carefully consider a fact that all new philosophical concepts do not always present the open-world to us. In other words, sometimes they do not fundamentally serve the Real as a medium of philosophy. They are not based on the soundness for the thought and even for the world. The French expression, "le Tout contre tous"(a match for a hundred) is an example of the extreme way, which means that someone uses only one concept for explaining all phenomenon. And Baudrillard`s Simulacrum exposes this way. He denies whole existing things for constructing the structure of thought that he dreaming by using one concept that is called Simulacrum. However his attempt is not possible to realize in the real world, and it is an attractive work just in fiction, but not in the theory. For there is an essential difference between fiction and theory. On this study, we will critically or reflectively access Baudrillard`s fiction by remembering Bacon`s aphorism, "if an untruth in truth has once spreaded, it never calms down". And we will consider what his firm belief about the technology, the electronic system and the information that he missing. And then finally we will emphasize that his analysis-model for the future american consumer society is not possible to be a model for sound society by any means. Nowadays, the image is becoming vulgar. All things are changed to consumption goods in the consumer society and human beings are also included in this society. In short, image and simularcrum do not have any spirituality and holiness. There is the reason why we have to free ourselves from the digital field. If we do not make any effort to out of the hole, then we will stay forever as a slave in an artificial cave that is called Baudrillard`s simulation. We can not do anything for the people who do not realize it and just enjoy personally as homo digipiens and homo connectus. However, that is why we look straight the real world, and refuse the world of Baudrillard`s simulation that work by the simulacrum.

8일반논문 : 상품화 현상을 통해 본 현대문화의 보편성과 특수성 -사회적 과시의 한국적 특수성 연구를 위한-

저자 : 박남희 ( Nam Hee Park )

발행기관 : 한국해석학회 간행물 : 해석학연구 21권 0호 발행 연도 : 2008 페이지 : pp. 181-214 (34 pages)

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Im Zeitalter der Globalisieung gewinnt die Kultur immer mehr an Bedeutung. Denn die moderne Gesellschaft zeigt immer groβeres Interesse an der Kultur als Konsumguter, Man kann sogar sie als Konsumgesellschaft der Kulturguter bezeichnen. In dieser Hinsicht zielt mein Aufsatz darauf ab, Charakteristiken und Bedeutungen der koreanischen Kulturgemeinschft zu untersuchen. Hier sollen allerdings allgemeine oder besondere Aspekte dieser Gemeinschaft konkret behandelt werden. Der Grund solcher Problemstellung laβt sich folgendermaβen erklaren: Mit der Konsumierung von Waren entwickelt sich der Kapitalismus. In der kapitalisierten Gesellschaft sind Waren nicht mehr bloβ etwas, was durch deren Bedarf konsumiert wird, vielmehr ein neues Sinngebilde, worin die Strukture und der Wert dieser Gesellschaft enthalten sind. Also Waren funktionieren nicht als etwas Wirtschaftliches, sondern als etwas Kommunikatives, was Menschen miteinander verknupft. Daher sind Waren in der modernen Philosophie als ein sprachliches Problem zu untersuchen, und in diesem Aspket das Phanomen von Warenproduktion und -kunsumierung in der modernen Gesellschaft zu betrachten und zu analysieren, muss eine Aufgabe der hermeneutische Methodologie sein. Aus dieser Untersuchung ergibt sich, dass am Phanomen der Warenkultur sowohl die Besondertheit jeder Gesellschaft, als auch die kulturelle Allgemeinheit dieses Zeitalters bestimmt werden.

9일반논문 : 세계관 형성과 이야기의 역할

저자 : 정기철 ( Ki Cherl Chung )

발행기관 : 한국해석학회 간행물 : 해석학연구 21권 0호 발행 연도 : 2008 페이지 : pp. 215-240 (26 pages)

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Diese Arbeit untersucht, wie die Erzahlung zur Weltanschuung ins Spiel kommt. Immanuel Kant definiert den Begriff "Weltanschauung" als asthetische Erkenntniskraft. Aber Johann Wolfgang Goethe versteht ihn im Sinne der Kultur. Als historischer Hermeneutiker stellt Wilhelm Dilthey ihn als hermeneutische Wahrheit im Kontext von Leben, Kultur und Religion dar. Paul Ricoeur versteht ihn nicht nur als kognitive Erkenntnis, sondern auch als narrative Identitat im Zusammenhang mit der Kultur, Sozial, Ethik und Religion. Der Begriff "Identitat" wurde in der Zeit philosophisch argumentiert. Was aber ist die Unveranderung des Sinnes im Stromung der Zeit? John Locke beweist, dass das Gedachtnis die personliche Identitat fundiert. Ricoeur gab auch wie Locke sein Einverstandnis dazu, es handelt sich um das Gedachtnis in der personlichen Identitat. Aber Ricoeur Locke fragt, aus welchem Grund er das Problem von dem verhinderten -manipulierten Gedachtnis, dem behohlenen Vergessen und der Politik des Gedachtnisses vernachlassigt. Zum Abschluß wird die Frage der Wahrheit der Erzahlung in bezug auf diese neue Umgestaltung behandelt, die in engem Verhaltnis zur narraitiven Identitat steht. Der Begriff "narrative Identitat" steht mit meiner Absicht im engem Zusammenhang, die Legitimitat der Struktur der Erzahlung nachzuprufen. Das Problem der Wahrheit der Erzahlung geht von der inhaltlichen Sinnstruktur der Erzahlung aus. Was aber ist das Kriterium, die wahre Erzahlung von der falschen Erzahlung zu trennen? Die narrative Identitat ist bei Ricoeur nicht anderes als die ethische Identitat. Diese Arbeit untersucht, wie Individuum und Gemeinschaft, die in der Geschichte, Zeit und Gesellschaft faktisch sind, in Historiographie und Literatur ethisch identifiziert werden konnen. Insgesamt wird dieser Arbeit eine Klarung des Problems des hermeneutischen Ansatzes zur Theorie der Erzahlung und der narrativen Identitat angestrebt.

10일반논문 : 자기관계와 자기됨 키에르케고어의 『죽음에 이르는 병』을 중심으로

저자 : 변주환 ( Joo Hwan Byun )

발행기관 : 한국해석학회 간행물 : 해석학연구 21권 0호 발행 연도 : 2008 페이지 : pp. 241-266 (26 pages)

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This paper aims to clarify that the existential self-becoming can be realized through the self-relation which is maintained in Kierkegaard`s Sickness unto Death. According to his authentic insistence, the self-relation makes an individual occasionally into the self-understanding, and furthermore the self-understanding makes him into the self-becoming. Self can be formated newly through the self-understanding and self-consciousness. All process of existential self-becoming is grounded on the Kierkegaard`s characteristic maintenance: man is spirit and self, and moreover self is not only the given relation between the infinite and the finite, the eternal and the instant, body and soul, but also the reflective relation to this given relation. This double relation means the self-relation through which an individual can be changed into a new existence. In order to achieve this new existence and to become an authentic self an individual must relate to himself. In the Kierkegaard`s saying about the self-relation, there are three parts of that, the relation of the self to himself, the human to the human, and the human to God. Of these relation, the ultimate is the relation of the human to God. Kierkegaard suggests this last relation as the method of overcoming despair. This paper want to explicate the process of this overcoming and compare it with Kierkegaard`s maintenance of three stages of existence. Three stages of existence indicates concrete processes of self-becoming: the aesthetic stage of enjoyment made by self-ego, the ethical made by moral interrelation between neighbors and the religious made by the relation of self to God. This religious stage is divided in Socratic existential step in which truth is immanent in human mind, and Kierkegaardian existential step in which truth is given by God from the transcendent world. The qualitative dialectic transition of these three existential steps goes not in the way that the former disappears in the latter. In other words the former ist still active in the late stage but in another self-form. The existence started from aesthetic stage discovers at last the religious truth and achieves the real self on the stage of religiosity. Here the self-relation is already transformed to the relation with the absolute other being. In this stage self is not only relates to himself but also roots itself in the divine and inner power with God. Self becomes lastly to an new creative-self. It means the self-restoration of the lost-self caused by his misstep. It also means the authentic self-becoming through the absolute faith to God.

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