21 research outputs found
μ κ΅μ κΈ°μ΅μ 보λ μμ : μμ€μ μ±μ°°κ³Ό μ κ΅μ κΈ°μ΅λ€
λμ μ’
μμ νλ λ―Έκ΅μμλ μμ¬μ μ’
μΈμΌλ‘ μ¬κ²¨μ§κΈ°λ νμ§λ§, λμμμμμ λ μμ¬μ μμμ μλ―Ένλ€. μΌλ³Έμ μ ν체μ λ₯Ό κ·μ ν λμ 체μ μμ λ§κ°λμ΄ μλ μμ¬ β μ κ΅/μλ―Όμ§μ ννμμ μμ μμ¬ β κ° κ³΅κ³΅ κΈ°μ΅μ μ₯μΌλ‘ μνλμλ κ²μ΄λ€. λμ μ μΈμ€κ³΅κ°μμ μ κ΅ κ²½νμ λμ 체μ μ μ£Όλ μΈλ ₯μ μν΄ λ§κ°λμ΄ μμκ³ , κ°μΈμ 체νκ³Ό κΈ°μ΅μ 곡μ μμμμ 침묡μ κ°μλΉνλ€. λ―Όμ‘±/κ΅κ°λ₯Ό μ§ν₯νλ κ°μ±μ κ°μ§ν μ κ΅ νμμ λν κΈ°μ΅μ μ΄λ
μ§νμ λ°λΌ κ°λ € μλ€. μ§λ³΄λ μ κ΅μ£Όμμ μΉ¨λ΅μ μμ§νλ μ κ΅μ λν κΈ°μ΅μ λΆμ νμλ€. 보μλ μ κ΅μ κΈ°μ΅μ μλ°ν μ ν΅μν€λ©΄μ 보μνλ€μ λ§μΈμμ 보λ―μ΄ κ°νμ μΌλ‘ μ κ΅μ μ λΉννκ³€ νλ€. λμ μ΄ λλ λ€ μν©μ λ°λμλ€. μ§λ³΄μ μλλΉν΄ μλ 보μλ κ΅λ―Όκ³Ό λ―Όμ‘±μ κ°μ‘°νλ μΈμ΄μ κ°μ μ 곡μ μμμΌλ‘ λμ΄λκ³ κ΅κ° νμμ λ΄κ±Έκ³ μμ¬μ μ¬κ΅¬μ±μ μꡬνκ³ λμ°λ€. μ§λ³΄μ 보μ μ¬μ΄μ λ²μ΄μ§ μΉμ΄ν μ μ μ±
μ λ
Όμμ μ κ΅μ κΈ°μ΅μ λ
Όμνλ μΈμ€ 곡κ°μ λ§λ€μ΄ λλ€
νλ μΌλ³Έμ 보μμ£Όμμ 'κ΅κ°'
νλμ κ³Ό μ§κ΅¬νμ λ§₯λ½μ μ μΉκ΅°μ¬μ λ립ꡬλλ₯Ό μνμν€κ³ κ²½μ μ μ μμ μ£Όμλ₯Ό μ¬νμν€λ κ°μ΄λ° κ΅μ κ΄κ³μ μ‘΄μ¬μμκ³Ό κ΅κ°μ νλλ°©μμ λ°κΎΈκ³ μλ€. μ΄μ λλΆμ΄ κ΅κ°λ μ¬νμ κ°λ°©μ λμνλ 보μμ μ§λ³΄μ κ°κ°λ λ¬λΌμ§κ³ μλ€. νλμ κ³Ό μ§κ΅¬νμ μν©μμ 보μμ μ§λ³΄λ κ°μΉμ§ν₯μ΄λ νλμμμ λ¬λ¦¬ν κ²μ μꡬλ°κ³ μλ€. λμ²΄λ‘ λ³΄μλ μμ μ£Όμλ₯Ό μΉνΈνκ³ μ§λ³΄λ μ΄λ₯Ό λΉννλ μμμ 보μ΄μ§λ§ ꡬ체μ μμμ κ΅κ°μ λ°λΌ λ€λ₯Ό μλ°μ μλ€. μΌλ³Έμμλ νλμ κ³Ό μ§κ΅¬νμ λ§₯λ½μ λ€λ©΄μ 보μ λ μ§λ³΄μ μ€λ μ΄μꡬλκ° λΆκ΄΄λμκ³ μ΄μ λ°λΌ 보μμ λͺ©μλ¦¬κ° μ»€μ§λ λ°λ©΄ μ§λ³΄μ μ
μ§κ° νμ ν μΆμλκ³ μλ€. μ΄λ―Έ 1980λ
λ λμΉ΄μλ€ μΌμ€νλ‘(δΈζΎζ ΉεΊ·εΌ) μμμ κ΅μ νλ₯Ό νλ°©νλ©΄μ κ΅μ μ±
μμ μννλ κ΅μ κ΅κ°λ‘μ μΌλ³Έκ΅κ°λ₯Ό μμ νλ ννΈ, μ΄λ¬ν μΌλ³Έκ΅κ°λ₯Ό λ΄λΆμ μΌλ‘ μ§ν±ν μ μλ 보μμ μΌμνλ₯Ό μΆλν λ° μλ€. κ°μ’
κ΅λ―Όνμμ μ‘°μ§ν, κΈ°λ―Έκ°μμ νλ
Έλ§λ£¨μ λ²μ ν μΆμ§, κ΅μ‘κΈ°λ³Έλ² μ μ λ± νν 보μν, μ°κ²½νλ‘ λΆλ¦¬λ κ΅λ―Όνκ° κ·Έκ²μ΄λ€. κ΅λ―Όνλ 보μ - μ§λ³΄μ μ΄μꡬλ(μ΄λ₯Έλ° 보νꡬλ)λ₯Ό μ μ λ‘ ν κ²μ΄μλ€. 1990λ
λμ 보μκ°νμ 보μ- μ§λ³΄ μ΄μꡬλμ λΆκ΄΄ μμ μ κ°λμλ€
Japanese Beauty as Cultural Ideology : The Aesthetics of Conservatism in Post-postwar Japanese Intellectuals
νλμ κΈ°μ μΌλ³Έ 보μμ£Όμμλ€μ νλ°ν μΈλ‘ νλμ λ²μ΄λ©΄μ 보μμ 견ν΄λ₯Ό κ°νκ² λλ¬λ΄κ³ μλ€.
μ΄ κΈμ μ ν체μ λ₯Ό λΆμ νκ³ ν¬μ€νΈμ νλ₯Ό μ§ν₯νλ μΌλ³Έ 보μμ£Όμμλ€μ μ¬μκ³Ό λ―Ένμ λμλ² μ€
μ€λ¬΄(θ₯Ώι¨ι)μ μ¬μν€ κ²μ΄μ(δ½δΌ―εζ)λ₯Ό μ€μ¬μΌλ‘ λΆμνλ€. ν¬μ€νΈλμ κΈ° μΌλ³Έμμμ 보μλ―Έν
μ μμλ‘ , μ§μλ‘ , κ΅κ°λ‘ μμ ν¬μ°©λ μ μλ€. μΌλ³Έ 보μμ£Όμμλ€μ μμκ³Ό 체νμ λνλ μμ€μ μ¬λ¦¬μμ λλ§μ κΈ°λΆκ³Ό ν¬μκ°κ°μ λλ¬λΈλ€. κ·Έλ€μ κ·Όλμ κ°μΉμ μ ν΅μ κ°μΉ μ¬μ΄μ κ· νμ λͺ¨μνλ ννκ°κ°μ 보μ΄μ§λ§, κ°μΈμ μμ λ³΄λ€ μ¬νμ μ§μλ₯Ό μ€μνμ λ ννκ°κ°μ λΆκ΄΄λλ€. μ΄λ€μ ννκ°κ°κ³Ό μ§μκ΄μ μ ν΅κ³Ό μμ¬μ κΈ°μ΄ν κ΅κ° νμμ κ°ννκ³ μ μ체νμ κΈ°μ΅ν΄λ΄ κ΅κ°μμμ κ³ μνκ³ μ νλ 곡λμ±μ λ―ΈνμΌλ‘ κ·κ²°λλ€. μ ν체μ μ μ’
μΈμ κΏκΎΈλ 보μμ£Όμμλ€μ μμ€, κ· ν, 곡λμ±μ λ―Ένμ μ ν체μ νμ±κΈ°μ 보
μμ£Όμλ₯Ό μ μ΄ν νμΏ λ€ μ°λ€μ리(η¦η°ζε)μ 견주μ΄λ³΄λ©΄ μλΉν μ΄μ§μ μμ΄ λλ¬λλ€. μ¬νκ³Όνμ λΉνμ νλ ν¬μ€νΈμ ν 보μμ£Όμμλ€μ λ¬Έμμ λΉνμ ν μ ν 보μμ£Όμμλ€κ³Ό λ¬λ¦¬ κ°μ²΄μ μ€μ‘΄λ³΄λ€λ μ 체μ μ€μ‘΄μ, κ°μΈμ μμ 보λ€λ μ¬νμ μ§μλ₯Ό, κ°λ³μ 체ν보λ€λ μ 체μ 체νμ μ€μνλ 보μμ μ¬μ λ₯Ό 보μΈλ€. ν¬μ€νΈμ ν 보μμ£Όμμλ€μ ν¬μ€νΈκ·Όλ μ§ν₯μ±μ μΌλ³Έ μ§μμ¬νμ μ λ¬Έμμ κ΅μμ΄ ν¬κ² μ½ν΄μ§ κ²κ³Ό κ΄λ ¨λλ€.Since the end of the Cold War, Japanese conservatives have propagated their conservative opinion through proactive media activities. This paper delves into the traits of the post-Cold War Japanese conservatism by examining the political aesthetics of Nishibe Susumu (1939~ ) and Saeki Keishi (1949~ ), who negate Japans postwar system and envision the emergence of the post-postwar Japanese society. Grasping their political aesthetics could be accomplished by recognizing their conservative understanding of common sense, social order, and nationstate. In negating Japans postwar system, Nishibe and Saeki reveal their romantic feelings and combative spirit, particularly when they discern the Japanese societys paradoxical situation that is caused by the disjunction between Japanese peoples experience and common sense. Despite their emphasis on the equilibrium between traditional and modern values, such perspective collapses when they regard social order more highly than individual liberty. Their conceptualization is actually weakened by its own rigid understanding of the Japanese communal state, redefined by reassessing the meaning of tradition, history, and consciousnessβthat they endeavor to elevate by recalling Japanese peoples patriotism in past wars.
Aspiring to terminate Japans postwar system, their view of paradox, equilibrium and communality significantly differs from that of Fukuda Tsuneari (1912~1994), a famous conservative literary critic who ardently published his conservative opinion in postwar Japan. Post-postwar conservatives, mostly social scientist critics, prefer communal life to individual existence, social order to individual freedom, and national experience to personal life. This perspective differs from the attitude of postwar conservatives, represented by literary critics. The post-postwar conservatives effort to overcome modernity seems to be correlated to the weakening of literary criticism in the Japanese intellectual society
Star clusters in nearby barred spiral galaxies
νμλ
Όλ¬Έ (μμ¬)-- μμΈλνκ΅ λνμ : 물리·μ²λ¬ΈνλΆ(μ²λ¬Ένμ 곡), 2011.2. μ΄λͺ
κ· .Maste
μΊνΈλ λ² μΉλ²½μ κ±°λμ λν μμΉν΄μμ μ°κ΅¬
νμλ
Όλ¬Έ(μμ¬)--μμΈε€§εΈζ ‘ 倧εΈι’ :εζ¨ε·₯εΈη§,1995.Maste
Membrane fouling characteristics in membrane-coupled activated sludge system
νμλ
Όλ¬Έ(λ°μ¬)--μμΈε€§εΈζ ‘ 倧εΈι’ :ε·₯ζ₯εεΈη§,1996.Docto
Inclusive-Transcendental Subject in World History: Koyama Iwaos Philosophy of History and His Criticism of Modernity
μ΄ κΈμμλ κ³ μΌλ§ μ΄μμ€(ι«ε±±ε²©η·, 1905~1993)μ μμ¬μ² νκ³Ό 주체 λ¬Έμ λ₯Ό μ΄ν΄λ΄μΌλ‘μ¨ 1930λ
λ, 1940λ
λ μΌλ³Έμμ μ κ΅κ³Ό μ μ μν©μ νμ€μ λλ©΄νλ κ΅ν μ² νμ μ¬μμ μμ λ΄μ©κ³Ό νΉμ§μ λ°νκ³ μλ€. κ΅ν ννμ μμ¬μ² νμ μΌλ³Έκ·Όλμ² νμ μμ°μ μΆμΈ(μκ°μ±) μμ μΈκ³μ¬μ νλͺ
μ μ¬κ΅¬μ±(곡κ°μ±)μ΄ λΆκ³Όλ ννλ‘ μ κ°λμλ€. κ΅ν ννμ μΈκ³μ¬μ² νμμ μμ°κ³Ό μμλ₯Ό μ°κ²°νκ³ μκ°κ³Ό 곡κ°μ κ²°ν©μν¨ κ³κΈ°λ μ μμ΄μλ€. κ³ μΌλ§λ μ λ½μΈκ³λ₯Ό νλμ κ·Όλμ μΈκ³λ‘ μλννλ ννΈ, μ λ½ μ€μ¬μ κ΅μ μ§μλ₯Ό μμ νκ³ μΌλ³Έμ μμ¬μ μΈκ³κ° ν¬ν¨λ, μΌλ³Έμ΄ μ£Όλνλ μΈκ³μ¬μ μΈκ³λ₯Ό μ¬κ΅¬μ±νκ³ μ νλ€. λν μμ¬μ μΈκ³μ μΈκ³μ¬μ μΈκ³λ₯Ό μ§ν±νλ μμλ¬Ένμ λμλ¬Ένμ κ΄κ³λ₯Ό μ¬μ€μ νκ³ μ νλ€. κ³ μΌλ§λ μ λ½μ κ·Όλμ κ·Όλκ΅κ°λ₯Ό λΆμ νμ§λ§ κ·Όλμ± μ 체λ₯Ό κ±°λΆνμ§λ μμλ€. κ°μ²΄μ μ±
μ주체μ μμ£Όμ μ μ μ μ€μνλ ννΈ, μΌλ³Έμ κ°μΉκ° ν¬μ¬λ λμμ μ μΌλ‘μ¨ λμμμ ν¬μμ μ΄μμ μΆκ΅¬νμλ€. μ΄μ±μ ν¬μνλ μΈκ°μ μ² νμ μ§ν₯νμλ€By focusing on the philosophy of history and the idea of subjectivity of Koyama Iwao(1905~1993), the article explains the contents and traits of the Kyoto Schools philosophy conducted in the context of empire and war during the 1930s and the 1940s. Kyoto School intellectuals idea of historical philosophy basically was to structurally construct the world-historical world on the basis of the historical unfolding of Japanese modern philosophy. The momentum was Japanese imperialist war that had combined the natural/temporal development with the artificial/spatial transformation in the Kyoto thinkers philosophy of history.
While relativizing the European world as a modern world, Koyama endeavored to revise the Europe-centered international order and newly construct a Japan-led, world-historical world that contains Japanese historical world as a key component. He also imagined the conflation of Western culture and Eastern culture in which the historical world and the world-historical world had been based on. Koyama thought European modernity and modern nation-state were no longer valid even though he did not completely deny modernity itself. While respecting individual responsibility and self-reliance, he pursued the transcendental overcoming of both the East and the West by emphasizing the Oriental spirit based on Japanese values. Koyama aimed for the establishment of human philosophy inclusively transcending human reason.μ΄ λ
Όλ¬Έμ 2017λ
λνλ―Όκ΅ κ΅μ‘λΆμ νκ΅μ°κ΅¬μ¬λ¨μ μ§μμ λ°μ μνλ μ°κ΅¬μ (NRF-2017S1A3A2065772
Gokoro Intellectuals Conservatism in Postwar Japan
νλμ κ³Ό μ§κ΅¬ν λ§₯λ½μ νλμΌλ³Έμμ κ΅κ°μμκ³Ό μ κ΅μ¬μ κ³ μμν€λ €λ 보μμ μ μΉνκ° νμ ν΄μ§κ³ μλ€. κ°μΈμ μΆκ³Ό μμ λ₯Ό μ€μνλ μΌμμ 보μλ ν΄μ‘°ν λ― λ³΄μΈλ€. νμ§λ§ μ νμΌλ³Έμ 보μμ£Όμλ μΌλ³ΈμΈλ€μ μΌμμ 보μλ₯Ό μμμΌ μ λλ‘ μ΄ν΄λ μ μλ€. μκ°λ¬Έμμ§ γκ³ μ½λ‘γ(1948~1981)μ μ°Έμ¬ν 보μμ§μμΈλ€μ νλκ³Ό μ¬μμμ μ νμΌλ³Έμμ μμλ μΌμμ 보μμ λͺ¨μ΅μ μ½μ΄ λΌ μ μλ€. μλ² μμμκ², 무μ€λ
Έμ½μ§ μ¬λ€μμ°, μκ° λμ€μΌ λ± λ€μ΄μΌ κ΅μμ£Όμμ μμ μ£Όμλ₯Ό μ¬μμ κΈ°μ‘°λ‘ μΌμλ μ¬λ 리λ²λ΄λ¦¬μ€νΈλ€μ μ νμ γκ³ μ½λ‘γλ₯Ό 맀κ°λ‘ μ μ°ν μ§μμΈ ν΄λ¬μ€ν°λ₯Ό μ΄λ£¨λ©΄μ μΈμ€ νλμ μ£Όλνλ€. κ³ μ½λ‘ 보μμ£Όμμλ€μ ν¨μ μ§νμ λμ μ΄κΈ°μ μ νμΌλ³Έμ μ§μμ¬νλ₯Ό μ£Όλν γμΈκ³γ μ§μμΈλ€μ μ§λ³΄μ£Όμμλ 거리λ₯Ό λμκ³ , γμ¬μμ κ³Όνγ μ§μμΈλ€μ κ³Όνμ£Όμμλ λννλ©΄μ, μμ μ£Όμμ κ΅μμ£Όμμ κΈ°μ΄ν λ¬Ένμ 보μμ£Όμλ₯Ό νλ°©νλ€.
κ³ μ½λ‘ 보μμ£Όμμλ€μ ν¬μκ³Ό μ μΉμ μ΄λ‘ 보λ€λ κ΅μκ³Ό λ¬Ένμ 체νμ μ€μνλ€. μ§λ³΄μ§μμΈλ€μ μ μΉμ λ―Όμ£Όκ΅κ°λ³΄λ€λ κ°μΈμ μμ μ κ΅μκ³Ό λ¬Ένλ₯Ό μ€μνλ λ¬Ένκ΅κ°λ₯Ό μ νΈνμΌλ©°, μΆμμ μ΄λ
μ μκ±°ν νμ 보λ€λ μμ μμ§κ° λ°μλ ꡬ체μ 체νμ κΈ°μ΄ν λ³νλ₯Ό μΆκ΅¬νλ€. 곡λ체μ μ§μλ₯Ό μ μ λ‘ κ°μΈμ μμ λ₯Ό μ©μΈνμΌλ©°, μ§λ³΄μ§μμΈλ€μ μ΄λ
μ μ λννλ‘ μ λΆμ νκ³ μμ μμ§μ ν¬μμ μν΄ κ΅¬μ±λλ ννλ₯Ό μμ νλ€. κ³ μ½λ‘ 보μμ£Όμλ κ²½μ μ±μ₯κ³Ό μ§κ΅¬νμ κ²½μμ λ§₯λ½μμ κ΅μμ£Όμμ λ¬Ένμ£Όμκ° μ€ λ
μ μμΌλ©΄μ ν¬μμ 보μλ‘ λ체λ μλ°μ μμλ€.In the context of the post-Cold War and globalization Japanese conservatives activities to promote national identity and patriotism have become prominent. Accordingly it seems dailylife conservatism respecting the life and freedom of the individual is decreasing. Japanese conservatism, however, cannot be properly explained without investigating into the Japanese way of acting and thinking in their life. Dailylife conservatism in postwar Japan can be grasped by probing into conservative intellectuals activities and writings in the monthly literature magazine Gokoro(1948~1981). Old liberalists including Yoshishige Abe, Saneatsu Mushanokoji and Naoya Shiga, who had conveyed cultural liberalism in Daisho period, reappeared as liberal conservatives, forming a flexible cluster of conservative intellectuals to cope with the post-war intellectual change. Gokoro intellectuals expressed their conservatism based on cultural liberalism while keeping a considerable distance from Sekai intellectuals progressivism and being antaganistic to Shisono Kagaku intellectuals
scientism. Gokoro conservatives respected liberal culture and experience rather than politics and theory. They believed Japan must make a cultural liberal state, not a political democratic state Japanese progressivists tried to realize. They favored Japans change inducing by peoples concrete experience where the will to life worked, not its radical innovation deducing from theorists abstract ideas. While respecting individuals freedom they thought it must not harm the order of the community. They assumed the real peace can be constructed with the will to life and struggle, criticizing the progressivists abstract ideas of absolute peace. Gokoro conservatism had to see the rise of militant conservatism when cultural liberalism had faced the competitive context of economic growth and globalization.μ΄ μ°κ΅¬λ νκ΅μ°κ΅¬μ¬λ¨μ΄ μ£Όκ΄νλ μΈλ¬Ένκ΅(HK)μ¬μ
μ μ§μμ λ°μ μμΈλνκ΅ μΌλ³Έμ°κ΅¬μκ° μννλ HKμ°κ΅¬μ¬μ
μ μΌνμΌλ‘ μ΄λ£¨μ΄μ§.(κ³Όμ λ²νΈ KRF-2008-361-B00006