지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
The driving forces behind the development of modern civilization are anthropocentrism and legal human rights being guaranteed as the freedom for all to pursue one’s desire. Modern civilization justified it as a rational ideology through the worldview of evolutionary theory. However, it is now in danger of collapse due to the self-destructive contradiction of such forces. The contradiction derived from this has endangered the survival of mankind, by devastating and destroying natural ecosystem, while expanding and deepening social disruptions and confrontations. The destruction of the ecosystem has been expanded globally and exacerbated steeply towards the second half of the 20th century. Now, humanity is faced with the destruction of the ecosystem, which brings up intensified social disruptions, conflicts and global disasters. It has led the humanity to a grim image of future that creates concerns for our own survival as a species.
The collapse of the self-destructive modern civilization is inevitable. The first step for mankind to escape from this crisis is to overcome anthropocentrism, which has become the central force of modern civilization. Anthropocentrism seeks to objectify, dominate, and possess the other, whether natural or human, to satiate selfish desires. The selfish anthropocentrism destroys and devastates not only the ecosystem as the base of human life, but also society by making it impossible for survival. Therefore, the self-centered and exclusive anthropocentrism has to be criticized and overcome for us to escape from the contradiction. However, humans cannot accomplish such a task with modern humanities, which, overwhelmed by modern science, has lost the spirit of humanities and retreated into exploring the human consciousness.
In overcoming the modern anthropocentrism, the achievements of traditional humanities have become valuable assets. Traditional humanities regarded ‘humanitas’ as the best value of the study, which was to fully embody the social nature of humans as the members of the world. According to this tradition, being human is to reveal the reason of all things in the world and make each existence harmoniously expressed, so that it conforms to the order of heaven and earth, which is its parents. An indispensable social character to wholly bear such a heavenly mandate is ‘publicness’, which considers all things in the world as brothers. “Seonghakshipdo” (“Ten Diagrams of the Sacred Learning” by Toegye Yi Hwang) and “Daeseunggihinronso” (commentary on the Awakening of Faith) are the major academic achievements that established the humanities system while identifying the humanities spirit in the realization of this publicness.
In terms of publicness, which is the core value of traditional humanities, anthropocentrism harms and destroys the existence itself and the world, the basis of its life, which ends up burying the intellect of human reason in the understanding of individual existence like cancer cells. Moreover, it leads us into the dark without a hint of a way out of the contradiction by justifying the indiscriminate affirmation of human desire and self-interest detached from publicness. The disorientation of modern reason and the impasse of modern civilization plunging into the self-destructive chaos are rooted in the loss of humanities spirit as publicness.
What is urgent for mankind now is post-modern humanities that will save itself from the catastrophe of modern civilization. Post-modern humanities should be the humanities that overcomes the anthropocentrism of modern civilization, restores the humanistic spirit of publicness as the long heritage of mankind, and aims for humans to live in a world where all things coexist together. In that sense, postmodern humanities are humanities that can be labelled ‘Beopgo Changsin (Create the new but do not contradict the spirit of the classics)’; meaning the creation of the new by emulating the spirit of the past.
In addition, ‘Beopgo Changsin’ humanities should boldly deviate from the limited scope of modern humanities confined to literature, history and philosophy, which used to be focused on the study of human consciousness. As traditional humanities did, post-modern humanities should actively move forward as a practical academic complex that contributes to solving the problems at hand in major aspects of life, and to this end, they should take the lead in academic convergence based on the spirit of publicness. Historical precedents of the practical complex humanities based on the publicness include the achievements of "Gwanjia", "Sunjia" and "Dasanhak" in the late Joseon Dynasty. It is imperative for the immediate innovation of humanities to examine these achievements closely and develop them in a modern way.
The collapse of the self-destructive modern civilization is inevitable. The first step for mankind to escape from this crisis is to overcome anthropocentrism, which has become the central force of modern civilization. Anthropocentrism seeks to objectify, dominate, and possess the other, whether natural or human, to satiate selfish desires. The selfish anthropocentrism destroys and devastates not only the ecosystem as the base of human life, but also society by making it impossible for survival. Therefore, the self-centered and exclusive anthropocentrism has to be criticized and overcome for us to escape from the contradiction. However, humans cannot accomplish such a task with modern humanities, which, overwhelmed by modern science, has lost the spirit of humanities and retreated into exploring the human consciousness.
In overcoming the modern anthropocentrism, the achievements of traditional humanities have become valuable assets. Traditional humanities regarded ‘humanitas’ as the best value of the study, which was to fully embody the social nature of humans as the members of the world. According to this tradition, being human is to reveal the reason of all things in the world and make each existence harmoniously expressed, so that it conforms to the order of heaven and earth, which is its parents. An indispensable social character to wholly bear such a heavenly mandate is ‘publicness’, which considers all things in the world as brothers. “Seonghakshipdo” (“Ten Diagrams of the Sacred Learning” by Toegye Yi Hwang) and “Daeseunggihinronso” (commentary on the Awakening of Faith) are the major academic achievements that established the humanities system while identifying the humanities spirit in the realization of this publicness.
In terms of publicness, which is the core value of traditional humanities, anthropocentrism harms and destroys the existence itself and the world, the basis of its life, which ends up burying the intellect of human reason in the understanding of individual existence like cancer cells. Moreover, it leads us into the dark without a hint of a way out of the contradiction by justifying the indiscriminate affirmation of human desire and self-interest detached from publicness. The disorientation of modern reason and the impasse of modern civilization plunging into the self-destructive chaos are rooted in the loss of humanities spirit as publicness.
What is urgent for mankind now is post-modern humanities that will save itself from the catastrophe of modern civilization. Post-modern humanities should be the humanities that overcomes the anthropocentrism of modern civilization, restores the humanistic spirit of publicness as the long heritage of mankind, and aims for humans to live in a world where all things coexist together. In that sense, postmodern humanities are humanities that can be labelled ‘Beopgo Changsin (Create the new but do not contradict the spirit of the classics)’; meaning the creation of the new by emulating the spirit of the past.
In addition, ‘Beopgo Changsin’ humanities should boldly deviate from the limited scope of modern humanities confined to literature, history and philosophy, which used to be focused on the study of human consciousness. As traditional humanities did, post-modern humanities should actively move forward as a practical academic complex that contributes to solving the problems at hand in major aspects of life, and to this end, they should take the lead in academic convergence based on the spirit of publicness. Historical precedents of the practical complex humanities based on the publicness include the achievements of "Gwanjia", "Sunjia" and "Dasanhak" in the late Joseon Dynasty. It is imperative for the immediate innovation of humanities to examine these achievements closely and develop them in a modern way.
목차
1. 머리말
2. 근대 이성과 근대 문명의 인간중심주의
3. 근대 이성의 형평성 상실과 인문정신의 실종
4. 공공성의 인문정신 회복과 동양 전통 인문학의 현재적 가치
5. 맺음말
참고문헌
참고문헌 (23)
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