논자는 이 글에서 정상적인 학문의 길을 걷는, 세상과 정상적으로 소통하는 한 방법으로서, 가족에 대한 철학적 성찰을 시도하고 있다. 20세기 한국의 가족이 처해 있던 특정한 역사적ㆍ사회적 맥락을 이해하고 일반 가족 이론의 수준에서 그 특수성을 비교ㆍ분석ㆍ평가하고 있다. 이를 통해 논자는 20세기형 모방적 학문정체성 및 자아정체성 구성에 안주하지 않고 스스로 생각하는 정상적 철학함의 장이 그리고 자율적 자아정체성 구성의 장이 가능함을 논변하고 있다.
논자는 2장에서의 논의를 기반으로 한국의 가족 문제에 대한 사회철학적 논점을 가설적인 형태로나마 제안하고 있다. 그것은 한국의 가족의 독특성을 복합적 성찰성으로 볼 것을 제안하고 있다. 또한 한국 가족과 사회를 더 적절하게 설명할 수 있는 중첩적 복합적 개념틀을 제안하고 있다. 논자는 자유주의/공동체주의, 개인/공동체, 사적 영역/공적 영역이라는 이분법을 한국 가족 및 개인에게 적합하게 적용하기 위해서 최소한 오분법으로 세분화할 것을 제안하고 있다.
이러한 가설적인 제안은 앞으로 정교화해 갈 것이다. 그러나 이러한 시도가 한국의 사회철학이 정상적인 학문의 길로 들어서기 위한 한 방법으로서 이해되었으면 한다.
논자는 이 글에서 정상적인 학문의 길을 걷는, 세상과 정상적으로 소통하는 한 방법으로서, 가족에 대한 철학적 성찰을 시도하고 있다. 20세기 한국의 가족이 처해 있던 특정한 역사적ㆍ사회적 맥락을 이해하고 일반 가족 이론의 수준에서 그 특수성을 비교ㆍ분석ㆍ평가하고 있다. 이를 통해 논자는 20세기형 모방적 학문정체성 및 자아정체성 구성에 안주하지 않고 스스로 생각하는 정상적 철학함의 장이 그리고 자율적 자아정체성 구성의 장이 가능함을 논변하고 있다.
논자는 2장에서의 논의를 기반으로 한국의 가족 문제에 대한 사회철학적 논점을 가설적인 형태로나마 제안하고 있다. 그것은 한국의 가족의 독특성을 복합적 성찰성으로 볼 것을 제안하고 있다. 또한 한국 가족과 사회를 더 적절하게 설명할 수 있는 중첩적 복합적 개념틀을 제안하고 있다. 논자는 자유주의/공동체주의, 개인/공동체, 사적 영역/공적 영역이라는 이분법을 한국 가족 및 개인에게 적합하게 적용하기 위해서 최소한 오분법으로 세분화할 것을 제안하고 있다.
이러한 가설적인 제안은 앞으로 정교화해 갈 것이다. 그러나 이러한 시도가 한국의 사회철학이 정상적인 학문의 길로 들어서기 위한 한 방법으로서 이해되었으면 한다.
I have introduce in this paper 5 Theses. First, the Korean family has been forged through a compressive modernization and industrialization period - a so-called “reiteration (or overlapping complexity) of tradition and modern times” – which is essential to understand the peculiar complex natu...
I have introduce in this paper 5 Theses. First, the Korean family has been forged through a compressive modernization and industrialization period - a so-called “reiteration (or overlapping complexity) of tradition and modern times” – which is essential to understand the peculiar complex nature of the modern family. Compared with Western Europe, the family members of Korea have been affected by this “reiteration resulting in a composite and multi-layered characteristic”. Second, the model, indigenous of a modernization strategy, leads to accommodating and the imitation of Western theory. With industrialization, a case in point specifically unique to Korean history, simultaneous attainment of the successful circulation relationships of democratization shapes society to reflect, philosophically, “a good circulation based on complex reflection characteristic”. Within the parallel objectives of achieving industrialization and democratization, a complex relationship unveils the situation – “reiteration and composite”. Third, within the family community of Korea, there is an attempt at reconstitution - the relationship of the individual, relative to the whole, revolves around the Western and the local community. This case will analyze the Korean family with respect to time; the liberalistic large community fractionates with (1) liberalism, (2) communitarian liberalism, (3) liberalism and communitarianism, (4) liberalistic communitarianism, and (5) communitarianism. Fourth, in the nations advancing the late start modernization/industrialization the situation of family is quite similar to Korea. The model of the Korean family theory will be able to provide an actual persuasive Model for the late start capitalist countries in Latin America, Asia, Africa and east Europe. This model could be another new one, which is more acceptable and correspondent in the not-West European countries. Fifth, Korean society is closed and nepotism in its relationship, which is supported by the closed familial relationship. For examples, parents sacrifice only for the family. They have no concerns on the others. Nepotism cannot escape such a family’s egoism; this tendency is antisocial towards another family and others. A plan which overcomes this dilemma is necessary. The 21st century listens from this point and there is a necessity to be aware of the ever-evolving world of human relations. With advanced knowledge-based information society infrastructure from Korea, the new cyber community, on multiple levels, is changing the norms and traditions of human relations.
I have introduce in this paper 5 Theses. First, the Korean family has been forged through a compressive modernization and industrialization period - a so-called “reiteration (or overlapping complexity) of tradition and modern times” – which is essential to understand the peculiar complex nature of the modern family. Compared with Western Europe, the family members of Korea have been affected by this “reiteration resulting in a composite and multi-layered characteristic”. Second, the model, indigenous of a modernization strategy, leads to accommodating and the imitation of Western theory. With industrialization, a case in point specifically unique to Korean history, simultaneous attainment of the successful circulation relationships of democratization shapes society to reflect, philosophically, “a good circulation based on complex reflection characteristic”. Within the parallel objectives of achieving industrialization and democratization, a complex relationship unveils the situation – “reiteration and composite”. Third, within the family community of Korea, there is an attempt at reconstitution - the relationship of the individual, relative to the whole, revolves around the Western and the local community. This case will analyze the Korean family with respect to time; the liberalistic large community fractionates with (1) liberalism, (2) communitarian liberalism, (3) liberalism and communitarianism, (4) liberalistic communitarianism, and (5) communitarianism. Fourth, in the nations advancing the late start modernization/industrialization the situation of family is quite similar to Korea. The model of the Korean family theory will be able to provide an actual persuasive Model for the late start capitalist countries in Latin America, Asia, Africa and east Europe. This model could be another new one, which is more acceptable and correspondent in the not-West European countries. Fifth, Korean society is closed and nepotism in its relationship, which is supported by the closed familial relationship. For examples, parents sacrifice only for the family. They have no concerns on the others. Nepotism cannot escape such a family’s egoism; this tendency is antisocial towards another family and others. A plan which overcomes this dilemma is necessary. The 21st century listens from this point and there is a necessity to be aware of the ever-evolving world of human relations. With advanced knowledge-based information society infrastructure from Korea, the new cyber community, on multiple levels, is changing the norms and traditions of human relations.
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