Earticle

진정성의 윤리를 위한 근거지움의 관점에서 이 글은 테일러(Charles Taylor)의 아우구스티누스 해석에 주목한다. 테일러는 진정성의 원천을 아우구스티누스의 내면성에서 발견하며, 이를 현대인의 정체성 형성을 위한 이정표로 제시한다. 특히 ‘반성적 내면성’이 1인칭 관점의 자아를 확립하고 도덕적 이해를 심화시키는 데 결정적인 역할을 했다고 평가한다. 이러한 관점을 보완하여 읽기 위하여, 이 글은 아우구스티누스의 내면성이 단순한 자기반성을 넘어 초월성과 연결되어 있음에 주목한다. 아우구스티누스에게 내면성은 ‘밖에서 안으로’ 들어가는 단계에 그치지 않고, ‘안에서 위로’ 나아가 자아를 초월하는 과정을 수반하기 때문이다. 그 핵심은 플라톤주의와 차별화되는 ‘하나님의 은혜’와 질서 잡힌 사랑으로서의 ‘카리타스(caritas)’이다. 나아가, 이 글은 허트(Jennifer Herdt)의 비판적 관점을 수용하여 진정성의 윤리와 덕 윤리 사이의 상호보완적 대화가 필요함을 역설하면서 진정성의 의미를 주관적 취향의 차원을 넘어 성품함양의 문제로 나아가야함을 제언한다.

From the perspective of grounding the ethics of authenticity, this article focuses on Charles Taylor’s interpretation of Augustine of Hippo. Taylor locates the source of authenticity in Augustine’s notion of inwardness and presents it as a guiding framework for the formation of modern identity. In particular, he argues that ‘reflective inwardness’ played a decisive role in establishing the first-person standpoint of the self and in deepening moral understanding. To complement this reading, the article emphasizes that Augustine’s inwardness extends beyond mere self-reflection and is intrinsically connected to transcendence. For Augustine, inwardness does not end with the movement ‘from the outside to the inside,’ but entails a further ascent ‘from the inside to the above,’ through which the self transcends itself. Central to this process are ‘the grace of God’ and caritas-understood as rightly ordered love-which distinguish his thought from Platonism. Furthermore, drawing on the critical perspective of Jennifer Herdt, the article argues for a mutually complementary dialogue between the ethics of authenticity and virtue ethics. It concludes that the meaning of authenticity should move beyond the level of subjective preference toward the cultivation of character.

본 논문의 목적은 신경중심주의의 내부에 은폐된 근대 철학적 사고방식을 명시화하고, 비판적으로 검토하는 것이다. 본 연구에 따르면 은폐된 사고방식은 ‘의식의 내면성’이다. 이 내면성은 두 가지 조건에서 성립한다. 하나는 소유조건이고 다른 하나는 일인칭 조건이다. 의식은 언제나 항상 누군가의 소유이다. 다르게 표현하면 의식과 의식의 주체는 분리될 수 없다. 의식의 일인칭 조건은, 의식이 자기 자신만 접근할 수 있는 사적 영역이라는 것이다. 이 일인칭화 조건이 근대 철학과 신경중심주의가 진정으로 공유하는 전제이다. 연구자는 본 주장을 비판적으로 분석하고자 했다. 첫째 의식은 외부 세계와 연결되어 있고, 둘째 자기의 의식은 타인의 의식과 얽매여 있으므로 의식은 완전히 사적이지 않다. 의식이 외부 세계와 연결되어 있다고 주장하기 위해, 연구자는 의식의 일부는 외부에 있 다는 외재주의를 설명했다. 최소한 신경중심주의가 뇌를 객관적으로 검토한다는 전제가 사 실이기 위해서 ‘뇌’는 있어야 하며, 우리가 진정한 앎에 도달하기 위해서도 외부 세계가 있어 야만 했다. 또한 우리의 의식은 낯선 의식과 얽매여 있는데, 왜냐하면 일정한 자료들이 지금 까지 구성되어져 온 혹은 나와 타인들이 구성한 일정한 맥락으로 진입하지 않는다면 적절한 정보가 될 수 없기 때문이다. 다르게 말해서 신경생물학적 자료들은 일정한 맥락 속에서만 정보가 될 수 있다. 그렇지 않다면 이것들은 아무 의미도 갖지 않는다. 의식에 대한 위와 같은 한계는, 의식을 하나의 사물로 간주하기 때문에 발생한다. ‘나’는 사물과 같아서 객관적으로 혹은 자연과학적 방식으로 탐구 할 수 있다는 환상이, 의식의 일인 칭화라는 모순적인 결론마저도 받아들이도록 만들었다. 의식이 사물이 아니며, 의식과 관련 해서 절대적 객관성은 이상(理想)이라는 사실을 받아들인다면, 이제 우리는 의식에 대한 새로 운 관점을 가져야 한다. 의식은 비물질적이며, 다양한 영역을 갖는 복합체일 수 있다. 본 논문 은 이러한 목적을 달성하기에 앞서 기존의 의식에 대한 내용과 그에 대한 비판에 주력한다.

The purpose of this thesis is to clarify and critically examine the modern philosophical way of thinking hidden inside neurocentrism. According to this study, the hidden way of thinking is ‘inwardness of consciousness’. This inwardness i s e st ablished u nder t wo c onditions. O ne i s t he p ossession condition and the other is the first person condition. Consciousness always belongs to someone. In other words, consciousness and the subject of consciousness cannot be separated. The first-person condition of consciousness is that it is a private domain accessible only to oneself. This first-personization condition is a premise truly shared by modern philosophy and neurocentrism. The researcher t ried to crit ically analyze this argument . To argue that consciousness is connected to the outside world, researchers have described externalism, in which parts of consciousness are external. At least, in order for the premise that neurocentrism objectively examines the brain to be true, there must be a 'brain', and there must be an external world in order for u s t o reach t rue knowledge. Also, our consciousness i s entangled with unfamiliar consciousness, because certain data cannot be appropriate information unless it enters into a certain context that has been constructed so far or that I and others have constructed. In other words, neurobiological data can only become information in a certain context. Otherwise these have no meaning. The above limitation of consciousness arises because consciousness is regarded as a t hing. The i llusion t hat ‘ I’ i s l ike an o bject a nd can b e investigated objectively or in a natural scientific way made us accept even the contradictory conclusion that consciousness is first-person. If we accept that consciousness is not a thing and that absolute objectivity in relation to consciousness is an ideal, we must now take a new view of consciousness. Consciousness is non-physical and can be complex with multiple domains. Prior to achieving this goal, this paper tries to explain the contents of consciousness explained by neurocentrism. And focus on criticizing it.

This article examines how Arnold’s “Stanzas in the Memory of the Author of ‘Obermann’” embodies Senancour’s inward contemplation to recognize human wretchedness, his devoted distress necessitated by human transitoriness and the degradation of religious piety in his contemporary society. The paper also investigates how Senancour pursues his sense of vibrance to rejuvenate his innate feelings through his correspondence with the natural landscape. Arnold’s great admiration of Senancour’s Obermann manifests his deep sympathy to his crucial concerns with the Almighty, man, and nature. Arnold accentuates the significance of these thematic concerns in diagnosing the problem of spiritual desolation of the Victorian era. In addition, he suggests solutions for bringing about spiritual reinforcement via assiduous observation into one’s inner facet, which, he confides, naturally attends to the sublime and eternal sound inherent in natural surroundings. The article scrutinizes how the poem shapes his main conceptions of promoting spiritual faculty at the age of its instability.

본 논문은 키에르케고어의 철학에서 어느 정도까지 상호적인 사회성이 고 려될 수 있는지를 탐구한다. 주관성과 내면성에 초점을 두는 키에르케고어 의 철학에서는 사회나 공동체 혹은 상호적인 사회성이 간과된다는 비판이 제기될 수 있다. 이러한 가능한 비판에 대한 응답으로서 키에르케고어가 제시하는 것이 <사랑의 역사>이다. 본고는 이 작품에서 논의된 사랑 개념을 분석하면서 그것이 상호적 사회성에 대한 적절한 논의를 제공하는지를 비판적으로 검토한다. 이를 통해 키에르케고어가 제시하는 그리스도교적 사랑이 결국 도달하게 되는 지점이 다시 신을 향한 자기관계적 내면성이라는 것이 드러나게 된다. 그리하여 본고는 어떤 면에서 <사랑의 역사>가 사회성에 관한 애초의 물음에 대해 충분한 답을 제시하지 못하는지를 밝힌다.

This paper explores the extent to which reciprocal sociality can be considered in Kierkegaard’s philosophy. While Kierkegaard’s philosophy centers on subjectivity and inwardness, it has been criticized for potentially overlooking the importance of society, community, or mutual sociality. Kierkegaard addresses this critique by presenting Works of Love. The paper critically examines whether this work offers an adequate response to the discussion of reciprocal sociality. Through this analysis, it becomes clear that the place where Kierkegaard’s presented concept of Christian love ultimately reaches is once again self-relational inwardness oriented toward God. The paper explicates how Works of Love falls short in providing a satisfactory answer to the question about sociality.

The Sonnets engages with three ideas of space. Firstly, there is an actual physical space that is perceptible through the senses. It is evoked by the concreteness of the grave or the prison. It also indicates the closed intimate space such as the closet, bedchamber, chest, and breast. Secondly, there is imagined space where eternal love is conceptually realized. The poet-lover imagines the mutual love in his private retreat. Thirdly, being the textual space, poems are material products occupying a distinct physical space in which imagined spaces are created. In his concern with textual, physical, and imagined space, Shakespeare translates interiority into material space in The Sonnets. This paper aims to analyze the poet’s dilemma in his effort to seek intimate privacy in the milieu of the public world. The poet-lover aims to establish a space for inwardness away from the glare of the public eye. Such a space is imagined as a withdrawal from stage to page, where to “hear with eyes belongs to love’s fine wit.” However, the problem is not an essentially inexpressible inwardness but rather the unbearable social pressures of the public world. Finding himself exposed and vulnerable even in his private retreat, the poet-lover acknowledges and affirms precisely the pressures of the public world that the previous sonnets seek to disclaim. The Sonnets reveals an obsessive dilemma between the existential conditions of the poet-lover who loves and writes and his private desire to pursue personal private inwardness.

A Study on the Narrative Form of InwardnessFocusing on the prostitution motif in Korean modern novels of the 1920s to the 1930sRoh, Ji-seungThis study attempts to elucidating the ralation between the narrative form of the Inwardness and prostitution motif focusing on Korean modern novels. The prostitution motifs which frequently appear in Korean modern novels are the products of the modern sexual desire. In modernization of Korea, this sexual desire are organized diffrently with the former times. This change is based on the reconstruction of domestic sphere, wihch give rise to Oedipus complex, voyeurism. Because the guilt feeling about Oedipus complex make women divide prostitute between faithful woman, in narrative form, these sexual desires ars represented as prostitution motif. As long as in civilized society, the modern self-identity is founded on sexual restraint, these prostitution motifs is also products of the modern self-identity. In korean modern novels, prostitution motifs are diverged into three direction. First, especially in early 20s novels, so called confessional novels, the prostitution motifs expopse the male agony that his love must have another lover. This agony is expressed through narcissism. The second direction is prostitution motifs of country women. The country which is far from civilized society, is symbolized as nature. The Prostitution motifs of country women is depicted as animal instinct or a sexual sale which cannot present guilt feeling. The third direction which is mainly appeared in 30s novels, taking with the growth of city, this prostitution motifs is imaged as urban manners. The modernists depicted the moden girls as unfaithful women in the view of observer 攀접수일자: 2003. 4. 20심사기간: 2003. 5. 26-5. 28게재결정: 2003. 5. 30攀攀