본 논문은 중국불교철학의 핵심인 열반사상을 살펴보려고 한다. 이것은 중국 불교문화와 불교철학이 담고 있는 지혜와 그 깊이를 가늠해 볼 수 있을 것이다. 중국과 한국은 지리적으로 가까운 곳에 있으며, 중국으로부터 불교를 유입한 한국으로써는 중국불교사상을 이해하는 것은 한국불교의 근본을 아는 것과 같 다. 불교는 중국 한국 모두에게 소중한 문화유산이고 중요한 정신적 자산이다. 종교로서 불법은 심오한 철학사상을 지니고 있으며, 철학으로써 불법은 강렬 한 종교적 정서를 담고 있다. 이것은 불법의 의미와 이치가 이론과 학설이라는 측면에서 나타나고 있지만 동시에 이론과 학설을 초월하는 부분도 있다. 불교사상은 깊고 오묘하여 말은 간략하지만, 도법(道法)은 넓고 깊다. 불교는 마음으로 체득하지 않으면 내재 된 깊은 뜻을 알 수 없다. 즉 심성을 연마하고 체득하는 것이 필요하다. 내적인 심성의 수양을 통하여 생명의 지혜를 승화 시 키고 정신을 정화하여 인생의 진실을 깨달아야만 정확한 내용을 알 수 있다. 중국불교 열반사상은 가장 전형적이고 집중적이며 형상적으로 불교의 이상 을 오묘하게 설명한 핵심적인 개념이다. 불교에서 추구하는 궁극적인 경지인 열반은, 불교철학에서 먼저, 선행되어야 할 내용이고 물음이다. 이 논문의 전반부는 중국불교 사상으로 불법의 철학적인 부분과 중국불교 사 상 체계를 개괄적으로 논술하였다. 다음으로는 열반에 대한 다양한 의미와 해 석의 열반 개념을 경전 중심으로 연구하였으며, 중국불교 열반 사상에 대하여 시기별로 전개 과정을 살펴 보았다.

Many companies seek to position their brands as global players to benefit from favorable quality and prestige inferences. Yet, recent research calls into question whether global brand positioning strategies are invariably beneficial. In many Western markets, the political environment becomes increasingly tense, with nationalism and ethnocentrism on the rise. Against this background, we seek to answer the question: How does political ideology influence the effectiveness of global brand positioning strategies? Do global brand positioning strategies create more value in liberal or conservative environments?

Expressing political stances is not rare among service providers such as taxi drivers and chefs. For instance, in 2021, a restaurant owner angry at the death of U.S. soldiers during the evacuation of Afghanistan posted a sign on the front door telling Biden supporters to eat elsewhere (Miller 2021). Given findings from research on brand activism, consumers can be expected to have less favorable attitudes toward service providers who are more politically different from them. However, if service providers who are politically opposite are more competent than ones who are politically identical, would consumers still choose politically identical but less competent service providers? To our knowledge, no research has been conducted to examine what factors influence consumers’ choices between more competent but politically opposite service providers and less competent but politically identical service providers. To fill that gap, in our research, we examined the role of consumers’ political ideology (i.e., conservative vs. liberal) in making trade-offs between more competent but politically opposite service providers and less competent but politically identical ones.

본 연구는 미중 경쟁이 심화되고 있는 오늘날, 동남아시아를 포괄한 동아시아 지역에 있어 일본의 원조 이념 변화가 미친 정책적 영향이 무엇이고 어떠한 함의를 가지고 있는가에 대한 질문에서 출발했다. 이 에 대한 연구의 주요 결론은 다음과 같다. 2000년대 이후 일본은 '원 조 이념의 변화'를 추진했고 이를 통해 기존의 '비군사화 규범' 중심의 원조 이념에서 벗어나 안전보장 규범을 적극적으로 수용했으며, 특히 해상법집행에 중점을 두고 동남아시아 국가의 해양능력구축을 지원하 고 있다. 이제까지 방산수출을 통한 접근은 전무하다고 보아도 좋을 정 도로 제한적이었으나, 원조 이념의 변화와 함께 방위장비 해외이전이 자유로워지고 '원조화'하면서 장기적으로는 변화의 가능성이 보이고 있 다. 한국은 일본의 사례를 참고하면서, 동남아시아 역내 국가들의 수요 와 우려가 무엇인지를 상대국 입장에서 파악하는 해양능력구축 지원을 추진할 필요가 있다.

This paper is intended to explore the otherness of ‘non-mainstream’ graduate students specializing in applied linguistics at various departments of English language and literature in Korea. Drawing on Honneth’s theory of recognition and its ideology, it attempted to understand the way their ‘professional identities’ are constructed both within and without the related academic communities. Through interviews and reflection journals, the lived stories of research participants illustrated that their trajectories of growth were not a transmission of knowledge and skills in applied linguistics, and that Honneth’s threefold conceptualization of intersubjective recognition (love, rights, solidarity) was usefully applied to the sociopolitical inquiry of ‘becoming professional.’ They did not feel a sense of affection, were not respected as rights-holders, and did not have mutual esteem and solidarity. The non-mainstream students strived for recognition in the graduate program by voicing their emotions in their qualitative research papers and improving their limited proficiency of English which, however, led to ‘uncritical’ conformity. They lost the emancipatory struggle for their independent and scholarly selves. The model of mutual recognition is expected to show good potential as an analytic tool for understanding the motivational and justificatory basis for social struggles. Further research is suggested to examine how Honneth’s theory can help in understanding people in different disciplines.

문화적⸱종교적 체계로서 중국불교는 불교 교리의 이론적 발전과 함께 수 행과 포교의 측면에서 음악을 적극적으로 사용하는 방법을 발달시켰다. 본 연구는 음악에 대한 불교 본래의 태도와 종교적⸱문화적 체계로서의 중 국불교가 지닌 음악에 대한 태도를 대조하면서 중국불교가 발전시킨 음 악성을 밝히는 데 목표를 두었다. 특히 중국불교의 풍부한 음악성을 발전 시킨 요인으로 중국철학의 근본이념인 천인합일 사상이 의례와 승원 생 활을 통해 어떻게 중국불교 음악에 확립하게 되었는가에 초점을 두고 살 펴보았다. 중국 문명은 중국 중원에서 발원하여 시간이 흐르면서 사회 문명과 문 화의 전파에 따라 발전하였고, 남북조시기에 불교 사상이 보편적으로 수 입되면서 점차 체계화되기 시작하였다. 불교는 원래 인도에서 기원하였으 나 중국에 유입되면서 불교와 유교, 도교가 융합되는 등 중국 사상에 지 속적으로 영향을 미치기 시작하였다. 불교는 중국화된 후 불교의 중요한 분파를 형성하였으며, 교리와 가르침의 뿌리는 인도 불교와 같이하고 있 으며, 중국 문화와 밀접하게 융합되어 있다. 불교 전통이 비록 시대별 지역별로 다르게 발전했다고 해도 사성제·팔정 도·공사상에 기반한 불교 사상과 수행의 기본적인 원리는 동일하다. 그러 나 음악에 있어서 중국의 불교는 다른 문화권의 불교보다 더 독창적인 모습을 보이고 있으며, 중국 전통 음악의 여러 요소를 포함하고 있다. 중 국불교 음악의 사상은 기본적으로 불교 교리에 바탕을 두고 있으며, 수행 생활을 하는 과정에서 불교 의례를 통해 하늘과 인간의 관계를 정립한다. 이 과정에서 음악의 사용은 중국 전통 음악인 범패(梵呗)와의 결합에 기 반을 두고 있고, 음악의 효과를 통해 수행자가 중국 불교 음악의 사상인 '천인합일'의 경지에 이르게 하였다.

본 연구는 주체사상 극복에 대한 근거이론 연구이다. 연구에는 15명의 탈북민 기독교인들이 참여했으며 주체사상 극복의 내용과 맥락, 결과 등을 분석했다. 연구자는 스트라우스와 코빈(Strauss & Corbin)의 2판과 4판을 혼용했으며 자료는 심층 인터뷰를 수행하여 구성했다. 개방코딩에서는 116개의 개념, 36개 하위범주 14개 범주가 출현했다. 축코딩에서는 범주를 패러다임 모형에 재배열했다. 인과적 조건은 주체의 감옥에 갇힘, 인간의 소외, 절대적 의존으로 나타났다. 맥락적 조건으로는 한계상황 속의 나, 사상의 미로에서 탈출, 겉 사람의 잔재로 나타났다. 현상은 주체와 복음의 기로, 신앙적 경계인으로 나타났고 중재적 조건은 진정한 자유의 길 사랑, 예비하시는 하나님 체험, 복음으로 주체사상 해체로 나타났다. 작용/상호작용은 나의 십자가 지기, 성경적 정체성 재구성으로 나타났고, 결과는 북한선교 비전의 실천으로 나타났다. 핵심범주는 성경공부를 통하여 복음이라는 강력한 무기로 주체사상을 해체하고 복음으로 다시 재무장하고 북한선교를 꿈꾸는 삶으로 나타났다. 연구결과에 근거하여 논의와 제언을 하였다.

「창세기」 내러티브에는 가부장적 이데올로기가 포진해있다. 우선 창세기 12장에서의 하나님이 허락하신 아브라함의 언약이 이스라엘의 기원에서 선택적인 언약임을 알 수 있다. 「창세기」 내러티브에서 화자가 드러내는 가부장적 사회의 지배적인 담론은 창세기 17장에 등장하는 할례와 22장의 희생 제사이다. 이는 여성의 생물학적 출산에 저항하여 남성 사이의 연대를 강화하고자 하는 가부장적 이데올로기이다. 「창세기」 내러티브에서 여성 인물 사라와 하갈은 처첩 관계로서 남성지배적인 담론에 호응하여 아들의 출산에 의존하는 등, 경쟁 관계에 몰두해있다. 가부장제 사회에 순응한 사라와 하갈은 심리적 정서적으로 고립당하고 결국 무력한 존재로 남는다. 여성을 계급으로 철저하게 분리하고 여성의 동맹을 차단시키는 방식으로, 가부장제는 서구권에서 2,000년 이상 오랫동안 유지해왔다. 향후 「창세기」 내러티브의 가부장적 담론에 등장하는 다양한 여성 인물들을 중심으로 여성의 존재와 정체성을 탐색하여, 페미니스트 신학적 전망을 읽을 수 있기를 기대해본다.

본고는 조정래의 『태백산맥』에 담긴 종교와 이데올로기의 상관관계를 분석하고, 작가가 재창조한 민족·민중 신앙의 성격을 고찰하는 것을 목표로 한다. 조정래는 『태백산맥』 창작 보고서에서 이 작품의 집필 동기를 분단의 원인을 규명하고 분단의 요소를 제거하여 통일의 새 길을 여는데 있다고 밝힌 바 있다. 분단의 원인을 미군과 친일파를 비롯한 민족 내 반동세력에서 찾는 작가는, 종교 역시 민족과 민중 중심의 통일 국가의 건립에 기여할 때 이상적인 것으로 제시 한다. 무속은 민중의 연대와 공동체의 기복에 기여할 때 그 가치가 승인되고, 불교는 무소유를 기반으로 토지의 무상분배를 꿈꿀 때 긍정된다. 유교는 한민족 고유의 전통을 존중하는 범위 내에서 인정되지만, 기독교는 제국주의적 외래 종교로 간주되어 그 교리와 교세 역시 비판의 대상이 된다. 『태백산맥』에서 이상적 종교로 제시되는 것은 민중의 혁명을 실천한 민족 종교 동학이며, 여타의 종교는 혁명적 통일 민족국가 건설에 기여하는 방식으로 해석되고 평가된다. 이처럼 이데올로기적 목표에 종교를 복속시키는 것은 다양한 종교를 활용하여 동학을 이상적 종교로 제시하고 민중과 민족 중심의 혁명을 독려하는 효과를 낳는다.

이 연구는 해방 이후부터 제1공화국 시기까지 이승만의 권력 기반이 된 주요 변수를 중심으로 우익 정치세력 내에서 그의 권력 장악 과정을 살펴보았다. 우익 정치세력 내에서의 권력의 장악에는 여러 가지 변수가 작용하였으나 이 중 대중동원과 이를 실현하기 위한 반공 이데올로기를 주요 변수로 삼아 설명하였다. 이승만은 권력을 장악하는 과정에서 정치 적 힘 겨룸에 우익 대중단체와 경찰, 군부, 청년단체 등의 대중을 적극적 으로 활용하였다. 또한 이승만은 일제의 귀속재산 불하와 미국의 무상원 조 등을 전략적으로 이용하여 측근들을 중심으로 하는 충성과 시혜로 얽 힌 후원-피 후원의 구조를 만들고, 농지개혁을 단행하여 농민을 자신의 지지 기반으로 끌어들여 그의 통치 수단으로 활용하기도 하였다. 또한 이승만은 '반공'과 '북진통일'을 앞세운 반공 이데올로기를 지배 이데올 로기도 활용하였다. 반공 이데올로기는 실제 대북용이 아니라 대내용이 었다. 북진통일 운동은 주민들을 하나가 되게 하여 철통 같은 반공 태세 를 강화하고, 그것의 영도자인 자신의 권력에 복종하게 했다. 권력 장악 과정에서 나타난 부산 정치파동과 발췌개헌은 이승만이 1960년까지 장 기 집권할 수 있는 토대가 되었다. 제한된 구조적 틀 속에서 이승만이 권력을 장악할 수 있었던 배경에는 대중동원과 반공 이데올로기라는 두 요소를 잘 활용할 수 있었기 때문이었다.

Based on the socio-historical dynamics of English ideologies that percolated into Korean society, this paper explored the significant aspects of ESL ideology in the Korean context. Despite the generally accepted EFL context in Korea, the country is situated at the intersection between two categories: ESL from a perspective of English ideologies and EFL from a perspective of societal context. As a proto-ideology of English, ESL ideology, which dates back to the United States Military rule in Korea, was further theoretically developed by the Peabody/Korean team, and its implementation was attempted by the Peace Corps. Although activating ESL has failed in Korean society, its ideology per se remains unchanged, (re)generating other English ideologies including Spoken English First, Ten-year English Fiasco, and Earlier the Better English Education ideologies. This study found that the discrepancy between ESL as the ideological domain and EFL as the practical domain has brought about some confusion in English education policy and practices.

The purpose of this paper is to analyze systematically the issues and approaches of existing research on language and ideology. In order to accomplish this purpose, this paper first defines ideology as ‘the ideas, beliefs, and values and the material process of (re)producing them that contribute to promoting and legitimizing the sectoral interests of certain social group or power’, noting that such ideology causes social problems when it serves primarily the sectoral interests of a mainstream group or ruling power, often working in a false and deceptive form through distortion and dissimulation of objective reality. Then, this paper raises the necessity to divide the research into two types: the research on ideology ‘about’ language and the research on ideology ‘through’ language. Finally, based on the theoretical discussion above, this paper explores the sociolinguistic research tasks and prospects of research on language and ideology by analyzing the representative research cases and approaches related to Korean language and its usage. This paper particularly focuses on monolingualism and standard language ideology in the case and approach of the research on ideology ‘about’ language, and sexism and gender ideology in the case and approach of the research on ideology ‘through’ language.

This study is a study that examines the characteristics and ideology of AI Service Advertisement or AI ads for short. AI ads appear to have different characteristics than general products ads in terms of the dialogue structure, message, character and background. First, AI ads consist mostly of a dialogue structure of “call-order-execution.” The ideology being captured in this regard is that AI is perceived as being friendly to humans and free to human beings. Second, the message of an AI ads can be divided into directive content and situations. Directive content can be divided into six categories: control-home products, search-information, control-song/music, control-phone, conversation/joke, application/order, and the situations can be divided into four categories: leisure, process/progress, problem/ constraints, and others. These messages instill in us the illusion of ‘comfortable’ and give us a new value that ‘loose is reasonable’. Third, the fact that there are more unknown models compared to general product advertisements is also a characteristic of AI ads. This is social evidence that people like me are all using AI, which is a powerful mechanism that causes sympathy. Fourth, the background of AI ads is mainly “home.” This provides a powerful mechanism for the audience to build the perception that ‘many people already use AI at home.’

본고는 당나라 서예가 겸 서예이론가인 손과정이 직접 짓고 쓴 『서보 (書譜)』에 나타난 심미관을 살펴 그의 서예미학사상을 고찰하는데 있다. 손과정은 동진(東晉)시대 왕희지와 왕헌지의 필법을 얻은 서예가로 특 히 초서에 가장 뛰어났다. 더욱 그의 진적인 『서보』는 뛰어난 초서작 품인 동시에 내용에서도 박식하고 고상한 문장으로 서예이론뿐만 아니라 당시의 미학저작에서도 불후 걸작이라 칭하고 있다. 다시 말해서 서예로 서의 예술 가치를 가지고 있을 뿐만 아니라 이론으로서도 매우 가치 있 는 명작이다. 『서보』는 서예의 원류를 비롯하여 각 서체에 대한 기능과 특징, 그 리고 서예를 배우는 태도와 수양을 논술하고 있다. 특히 글씨 쓰는 기본 기법과 서예의 창작 경험들을 총괄하고 있다. 그는 서예의 골기(骨氣)에 있어 ‘양강(陽剛)의 아름다움’과 ‘음유(陰柔)의 아름다움’을 말하고, 의 (意)와 세(勢)의 통일을 말한다. 그리고 충화미(沖和美) 등으로 예술심미 를 논술하고 이들을 ‘도(道)’의 차원에 이입시키고 있다. 그러므로 손과정의 미학사상은 강하고 부드러움의 조화로 유가와 도가 의 서로 보완된 철리(哲理)가 내재되어 있다. 다시 말해서 유가의 “강건 유위 자강불식(剛健有爲, 自强不息)”과 도가의 “청정무위(淸靜無爲)”가 그 의 사상 저변에 깔려 있다. 그래서 손과정의 사상은 그의 서예에 나타난 ‘강하고 부드러움(剛柔)’을 함께하는 심미이상과 부합함을 알 수 있겠다.

본고는 孔子의 일평생 활동 중에서 敎學思想에 관해 고찰해보고자 한 글이다. 연구 방향은 ‘孔子의 敎學思想’에 관해 탐구하되, ‘敎’와 ‘學’을 따로 구분하여 그 의미를 탐구해보고자 하 였다. 대상은 공자의 언행 및 제자들과의 문답을 기록한 論語로 하였다. 공자가 행한 ‘爲學의 과정’은 ‘爲己之學’ 즉 자신을 위한 학문을 통한 내면의 성찰이 우선시 되었으며, 지속성을 갖춘 학문적 사색의 과정을 동반하였다. 이는 문물에 대한 博學으로 이어 져 학문적 깊이와 외연의 확대로 이어져 갔다. 스스로 배움을 좋아한다고 강조한 공자의 ‘好 學’에는 학문에 대한 篤信과 ‘正道’를 향한 올바른 방향의 정립이 세워져 있었다. 이러한 학문 의 正道는 아래로 인간의 일을 배워서 위로 하늘의 이치를 통달하는 과정으로 들어가서는 人 事와 天理가 터득된 시의 적절한 權道의 구사로 이어졌다. 공자의 가르침은 ‘詩·書·禮·樂’ 외 政事 등 많은 부분이 포함되어 있다. 가르침의 대상에는 차별을 두지 않았으며, 일반 백성들에게도 그 중요성을 강조하였다. 가르침의 문호는 모두에 게 개방시켜 놓았으며, 피교육자가 스스로 깨우칠 수 있도록 단계를 밟아가며 인내심을 가지 고 지켜보는 자기계발식 교육을 행하였다. 가르침의 방식에서는 피교육자들의 장점을 잘 드러내어 격려하였으며, 치우친 점은 스스로 보완할 수 있도록 드러내어 일러주었다. 가르침의 방식에서 돋보이는 점은 상대방과의 문답을 통한 대화의 방식이다. 많은 제자들과 여러 나라 의 군주와의 사이에서 이러한 방식을 적용하였다. 즉 공자의 교학사상은 가르침과 배움이 둘 이 아니라 가르침과 배움이 서로 결부되는 하나의 이미지로 조합된 것이다. 이를 통해 궁극 적으로는 스승과 제자가 함께 성장하는 ‘敎學相長’의 실천적 모습을 보여주었다.

Geum’yeok-dang house in Andong was originally constructed in 1558. The original floor plan of the upper base featured a 90-degree tilted ‘日’ shape, and had inner court(內庭) on each side of ‘Jungdang(中堂, center hall)’ building that was placed on the south-north axis. When designing the building, the Neo-Confucian client of Geum’yeok-dang applied his understanding of how Ga’rye(家禮) defined the structure of ritual space. Consequently, ‘Daecheong(大廳)’, the place where guests were greeted and ancestral rites and coming of age ceremonies for male were held, was built in a protruding fashion. ‘Jungdang’[otherwise known as ‘Jeongchim(正寢)’], where coming of age ceremonies for females were held, the master of the house faced death, and memorials for close ancestors were held, was placed at the center of the residence on the south-north axis. The Geum’yeok-dang today was greatly renovated in the early and mid 18th century, due to the spread of ‘Ondol’ heating system. As the Ondol heating system became popular, the pre-existing drawbacks and the inconvenience of the house stood out clearly. As a result, the house was renovated into today’s structure consisting of ‘口’ shape ‘Anchae’ and ‘Daecheongchae’ in separate building.

As the branding process is intertwined with already existing culturally conditioned conceptions, fundamental cultural processes in a society might affect the attraction of a specific brand. This means that trends of ethical or political fashions influence the popularity of brands and how they are recognized. In his seminal book Brand Society, Martin Kornberger argues that “brands have brought about a new way of living a life: the ubiquitous, pervasive yet little analyzed notion of lifestyle encapsulates brands’ power to quite literally stylize life”. He points to three influential elements—he calls them a troika—provides a basis for this analysis. These are Politics, Ethics and Aesthetics. (Kornberger, 2010) I will here propose a fourth, namely stories, tales, and that which lies behind these, modes of understanding, you might even want to call it a sentiment. I hope to show that such stories (sentiments) take on the form of ideas and thus can have profound political implications, if not to say that they have ideological origins and in this way far-reaching consequences, the effects on brands and the use of attire coupled to them just being one. This fourth element I prefer to call simply Sentiment, even though feeling would probably be just as appropriate or even Thought-trends. Ideology could be another possible term, but this is really an outcome rather than a good term in and of itself for what I intend to show. Yet another possibility would be to use the term Myth, then of course with reference to Barthes myth-concept. (Barthes, 1997) His concept has to do with self-descriptions, mainly focusing on national sentiments and self-understandings of what it might mean to be for instance French or British, Barthes exemplifies by referring to concrete manifestations such as the Eiffel Tower or Five o’clock tea, answers to questions like ’Who are we?’ or ‘How do people like us live?’. These are national myths based on some sort of ethnical factor, living-space if you will. This is however not what I’m focusing on, rather under-currents to thinking of another sort. So I’ll just stick with Sentiments for the time being To show this, I will take help of a specific case and in so doing focus on its position in the late 60-ties and early 70-ties. The case accordingly focuses on how the brand Fjällräven has been acknowledged as having varying political, ethical and fashionable positioning over decades. The case is compared to another related brand within the outdoor equipment-slash-fashion industry, Haglöfs. Possibly a lesser known brand and this have its explanations as will be seen. One aspect of this sentiment is stories; if the sentiment manifests itself as a kind of self-understanding in terms of self-stories, tales of oneself and of one’s history, then stories is a facet of the sentiment. The term stories might imply storytelling, a term lately frequently used to denote a marketing tool within something in practical marketing coined content marketing. By this one might mean marketing that is not primarily targeted at conveying a simple message pertaining to a customer need or want, rather at building trustworthiness in an attempt to relate to customers sense of belonging or search for ideas and suggestions—the helpful company with a legitimate history and position in society. Storytelling has been the subject of many books, both textbooks and consultancy literature, Brown, (2004), Mossberg & Nissen Johansen (2006), Thier (2006), to name but a few. Content marketing is not that novel an idea as Pulizzi (2012) contends, it has been around for for hundreds of years. His exampel is John Deere and the compay’s strive to educate its customers in how to use equipment. Another example would be Jell-O and their recipies in the early 20th century. Another aspect of storytelling might be the so called corporate narrative, this phenomenon has been analyzed by many, Barbara Czarniawska (1997, 2005, 2009) to name but one. She even makes an interesting connection between corporate storytelling and novels, as well as referring storytelling to leadership. In this sence stories and storytelling is not just marketing, it is also part of an organizations inner workings, as leadership and the (possibly co-) creation of a shared identity; it is stories of the self and stories that would contextualize and explain the position of the self, thus pertaining to sentimets, also of course to explain and rationalize the actions taken within the actual context that is described by these stories, hence they are can be seen as manifestations of a mental selfportrait. The idea of realization of actions motivated by and pertaining to stories and storytelling in organization and marketing has also been analyzed by Rehnberg (2014) from a linguistic viewpoint, using Fjällräven as an exampel for the analysis. She of course has a much greater scope for her analysis than just actions, but it is one of her vital points. Stories in her sense can be of two kinds, Strategic stories and Common stories, the difference being that Strategic stories are stories that are created by a commercial actor. She talks of stories as chains of text, texts that are stories can be consecutively constructed, an obvious example being blogg texts. These texts develop a story, further Rehnberg points out that they in themselves are inscribed in stories: stories contextualize stories so to speak. These contextualizing stories she calls meta-stories, stories that remain weak in their explicitness, yet strong in their impact. Invisible in details yet most visible in society, both as self-understanding of what’s importante and as self-descriptions of the social, even models for explanations. One might come to think about Lyotard and his pivotal work La Condition Postmodern. Lyotards critizises the idea of mega-stories and talks about small, maybe even local, stories. (Lyotard, 1984) A Lyotardian mega-story is one that pertains to the whole society, in a sense claims to explain everything in society, a story that tells a bout developlemnt and societal focus and strive; it explains our moment in history and what we are as a society. Lyotard maintains that these stories more or less has outlived themselves. This is what he calls the postmodern condition. Knowledge then has to be construed in other terms than in something under the umbrellla of such a mega-story, somewhat holistic, i.e. understod in terms of a whole system rather than as disconected units or propositions. His critique can be said to be directed towards ideas that has come to be expressed by people such as the 19th century philosophers and pedagogue Herbert Spencer (1820-1903) and, the better known, John Dewey (1859-1952), and possibly also, at least in an idirect way, the italian philosopher Gianbatista Vico (1668-1744). But in the course of progression of this text, I hope it will be clear that the ideas of these three very influencial, or semi-influencial, philosophers, are not totally consistant with each other even though they share some similarities on some level. And of course, that at the point where they share simlarities, they also help to explain the case of Fjällräven. The American pragmatist John Dewey is one of the heavily influential philosophers during the 19th and 20th centuries. He can be said to represent a very dominant strain of thought that has its roots in 18th century enlightenment. One early forerunner within the field of pedagogy is the now since long forgotten Herbert Spencer. The strain of thought these philosophers represent can be coined progressivist. The idea within this thought model is that improvement is possible through knowledge, a kind of optimism when it comes to society and human effort to improve its living conditions, and being in the world. But knowledge should and must be rooted in empirical observations. In this way, the study of scripture would not lead to knowledge, at least not of the world in which we live. A boy or a girl (depending if you follow Dewey or Spencer) reaches knowledge of the empirical world when confronted with it. The world poses the problems, and the boy or girl looks for solutions to these problems. The problems occur when ambitions to do things are limited in some way, the problem is to overcome these limitations, in this way the solutions have a two-pronged grounding: in part in the empirical, in part in the personal. It is driven by personally experienced limitations, and by empirical observations. The same is true of science, Dewey maintains, and in this way all knowledge-seeking activities. The ideal is the tailor, the cabinetmaker and the shoemaker: the craftsman, in short. Knowledge is within the world and about the world. The outcome of knowledge is better a living-in-the-world and a better life for the living people, thus knowledge is part of the improvement of life for human beings, for society as a whole, if you will. This progressivist mentality is linked to society and everything in it and thus to brands that accordingly resonates the progressivist sentiments and hopes so that the brand of Fjällräven can be said to be an example of progression in this progressivist tradition. I’ll come back to this later, and show how this is possible. I have earlier mentioned Giambattista Vico (1664-1744), an Italian philosopher and educator. Contrary to Dewey and Spencer, he describes the development of society in terms of stories resonating in society. Now, one might say that this is just what the progressivist sentiment is, a story, a tale if you will, of progression and improvement. This sentiment has very much been the guide of political judgement (an apparent example is Swedish Government Official Reports, this manner of preparing decisions is not uncommon elsewhere either, as far as I know) and pedagogy, where students are urged to find out for themselves, ideas of individualized learning, problem based learning (PBL) and more. The idea at the core of these methodologies are in all cases that student’s lust for learning and problem solving is vital for learning. Problem solving and invention is hailed, whilst repetitious repeating of authoritative commandments is unsolicited; progression is also a questioning of authorities, sometimes anyway. So if the progressivist sentiment is a story told, or rather untold but communicated throughout society, it still drives action and strategic choices, and it still is what it is not supposed to be. It is in effect a Lyotardian mega-story, and also a Rehnbergian. Gianbatista Vico argues that a society develops its understanding of itself and its mentality in terms of story about itself in three phases, the divine, the heroic and the human. The three phases are characterized by three different approaches to knowledge and truth. The first rather primitive phase, Divine, is characterized by an equation of empirical phenomenon with divine phenomenon. Comprehension is driven by Poetry, Phantasy and Metaphysics, and so builds the basis for construing the world. The metaphor is characterizing this stage, in that the world is described in divine terms that they themselves represent rather than present, it is what it is not. The second phase according to Vico is the Heroic. It is described as idealization, institutions are feudal, the central figure of speech is the metonym that one stands for all, the king for the county. Society will be embodied by class difference. The third stage Vico calls the Human phase. Irony and rationalism are characterizing factors, democracy and general laws, too. The phases can appear a trifle optimistic if they are seen as consecutive, which is what I think Vico suggests. The important idea that I want to hold on to here is not the phases progressiveness taken as a whole, rather what they contain by themselves. Vico's thesis is that truth exists as a consequence of forms of understanding, in the text, in the sentiments condensed into stories and understandings resonating within society. This idea I want to use to explain why the progressivist sentiments can be said to resonate by and with a brand as a token re-presentative re-verbarating, i.e. re-stating, the story resonating in a society: a story or rational knowledge-seeking in order to enhance welfare and ease endeavors, solve problems we encounter and make life a smoother and more efficient ride. With reference to Umberto Eco, Martin Kornberger points out that an author seldom, if ever, has any control over the interpretations of their work. This idea has also been put forward by Paul Ricoeur. This means that the talk, the communicated ideas, the re-verberation if you will, has a greater impact on the meaning of a work than the work itself, the work itself being one of the factors influencing the meaning creating process but not the only. The meaning creating process thus becomes an ever ongoing socially contingent process rather than a stable, once and for all, established fact. Transferred to the field of brands, as Kornberger does, the idea is that brands resonate in society, and they resonate ideas that people have, individuals and collectives. Marcel Danesi voices a similar idea when he affirms that advertising that is in some sense or another successful always resonates with something outside of the brand meaning itself. (Danesi, 2008) An intertextual connection to societal factors. If this is true, then brands resonate not just in an individual sense with individual co-creators, but also in a collective sense with ideas rather than individuals, individuals being the carriers, vehicles if you will, of meaning that co-create meaning but the long term intertextual factors needs to be taken into account. If this is so, then Fjällräven would be a case in point and, further, intertextuality does not need to be communicated explicitly, it is still present, like progressivism is present and thus would influence the meaning construct of a brand, and consequently its sense of significance, value, for want of a better word. The progressivist sentiment becomes an actor in itself that is involved in the co-authoring of brand meaning. Let me now turn to Fjällräven. Fjällräven first saw daylight in 1960. It was commenced by Åke Nordin as a cellar company sewing outdoor equipment of his own design, selling it locally. In less than ten years he had built a company that produced all sorts of equipment, although his original product were rucksacks. These rucksacks had for the time a novel design in the sense that this design was first offered in a commercial situation by Fjällräven. Åke Nordin had built his own carrying-frames and sewn his own sacks to go with the frame himself. The design with frames that one can lash one’s carrying-load onto was of course not new, what was new was Fjällräven’s applications and commercialization of the concept. At the time another outdoor-equipment supplier was very well established on the Swedish market, Haglöfs. In 1914 the entrepreneur Wiktor Haglöf started the self-named business. He began his business in a very similar way to Åke Nordin, by selling rucksack of his own make, primarily to local farmers and loggers. The Haglöf business grew as his rucksacks were perceived as modern and would meet high demands on quality in the wear and tear of the logger’s and farmer’s hard work. The rucksacks of the Haglöf make were even chosen by the Swedish army and used well into the 70-ties. The Haglöf rucksacks were robust and heavy. One voiced from the time—early 70-ties—stated that if you wanted a rucksack to last forever, then you should choose a Haglöfs. But if you wanted something sleek, slender and light-weight, then Fjällräven would be the preferred the choice. The thing that is voiced here is significant in more than one way, I think. First, a quality argument is not always sustainable. Second, what is perceived as ‘the best’ is not always obvious. Third, success breeds success in a very specific fashion. What is put forward is the choice between a quality condition and something else, what this something else is, is not exactly clear, more of a feeling than something apparent and markedly substantial in a tangible respect. Except maybe for the weight-factor, which can be interpreted in quite another direction, light-weight meaning fragile, even delicate. In fact, the voice hinted in that direction by supplementing the assessment by saying that if one would venture to drop the Haglöfs rucksack from way up high onto a hard surface it would sustain the fall and still be in a usable state. It was thus maintained that that would not be the case with a rucksack of a Fjällräven make. So one might think that any rational ourdoorer (hiker or backpacker) would pick the rucksack with the most likelihood to sustain harsh conditions as the Swedish army in those days did, but that is not so, not in all cases anyway, since the Fjällräven rucksack with its concept of a frame onto which the actual sacks were fastened. The concept was, at least for some, obviously more important than durability. But another explanation is possible to, as I see it, and that explanation has to do with fashion: it was more fashionable for some people to carry your things in a Fjällräven rucksack than in a Haglöfs. If this is true then this fashionablity needs explaining, and it is precisely here that the tell-tale stories plays vital role. During the 19th and 20th centuries a strong undercurrent was the progressivist sentiment: progress, strive for discoveries, inventions, the future is the important age—past is bygones—political inventions to better society, social inventions to better life, inventions in the field of technology, interventions to improve individuals as well as collectives (“A future to believe in”, a phrase presently used by one of the contenders to the presidency of the United States of America, the leftist candidate). Fjällräven presented such an invention that intervened in the life of backpackers as well as outdoorers, the hikers of the time. The invention was the fashionable, the progressive—the political if you will—that bettered life. This progressiveness was the social wave that Fjällräven could surf on and it became the wave of success for Fjällräven that the firm still seems to surf on. Haglöfs was left behand, and possibly still is. The invention was not first and foremost a technological invention as an instance in the tale of progress; a social re-verberation to allude to the Danesian concept of synergy. Following Danesi, a valid story is a story that has the ability to attract sentiment, a story that will inscribe and make sense in terms of a synergetic effect. If the undercurrent is progressivism and that sentiment rationalizes Fjällräven and their offering to users of rucksacks in terms of a story of progression, then that would account for the position Fjällräven got, and, at least to a degree, still retain.

본 논문은 아메리칸 르네상스 벽화에 드러나는 와스프 계층의 타자화 전략과 그들의 지배 이 데올로기를 이민의 급증이라는 사회적 문맥 내에서 고찰한 연구이다. 1880년대 이민의 급증으로 사회적 위기의식을 느낀 와스프 계층은 와스프 문화를 지키는 과정에서 그들 문화의 범주를 지형 학적으로, 인종적으로, 종교적으로 제한했다. 이 시기 아메리칸 르네상스 벽화들은 와스프 지배층 의 지배 이념과 이상을 포함하고 있으며, 와스프 계층은 이 벽화들을 통해 지배 이데올로기를 강화 하려 했다. 다문화주의로 변화하는 시기 아메리칸 르네상스 벽화들은 와스프 계층의 상반된 두 가 지 전략을 보여주었다. 한편으로는 이주민들을 자신들의 영역에서 분리해서 자신들만의 공적 영 역을 강화시키는 방식과 또 다른 한편으로는 회유와, 설득을 통해 자신들의 영역으로 편입시키는 방식을 보여주었다.

Kim Gyu-nam. 2016. “Nation lead ideology and Social taboo emerged from Personal Records of a man in rural Korea”. The Sociolinguistic Journal of Korea 24(1). 37~65. The aim of this paper is to analysis nation lead ideology and social taboo in the modernization era based on the language life history memoirs and diary of an old man in a rural area of Korea. Modern society in korea was built up through the colonial period, separated government of south-north Korea and the Korean war, Saemauel Undong. ≪Weolphayugo≫ and ≪Changphyeong diary≫ are a village dimension report on these periods. Even though the writer is an average person who adapted to the process of making a nation in each period successfully, he caused conflict with his family and neighbors constantly. His conflicts were caused by his attitude about the ideology of making a nation. It is modernity that influenced his conscience. It's affect on his conscience caused conflict with his family. He was the centre of power in the village in every period and is a typical self-made person. But his life was not happy and he became thought of as a troublesome person. In fact he was a victim of making a nation by each government in Korea. His success made him proud of by himself but it was a trap that made him a troublesome person in his family and village. Every society with conflict of a cross-cultural period and every nation should reflect upon his national consciousness and taboo seriously. This paper is beneficial for us because we can think back on ourselves in inter-cultural society.

Autonomia movement that emerged in Italy in the 1960s from workerist (operaismo) communism gives historical and discursive context to Manfredo Tafuri’s famous criticism of ideology. His thesis on the death of architecture was a radical criticism of Keynesian intervention which was a strategy to cope with the Great Depression. For him, this capitalist development had taken away ideological prefiguration from architecture. At least Tafuri’s this early intellectual phase was formed in the wake of magazine Contrapiano and Antonio Negri’s influence. Tafuri almost entirely adapted Negri’s thought on the importance of capitalist innovation that was uncovered by Keynes, Schumpeter, and Manheim and the periodization in modern history. When we read Tafuri’s text with this concrete context, we can avoid being plunged into his abstruseness. On the other hand, 1980’s Korea cannot understand Tafuri comprehensibly. 1980’s situation to struggle to acquire democracy prescribed only one mode of reception of Tafuri’s historiography in Korea. Tafuri’s so-called pessimist view point could not satisfy student activists. They want to take intellectual means to sustain student movement and to secure political dynamics of protest. But at the same time they have anxiety to understand tafuri’s thesis that they consider ad a critical theory for Korean Architecture. Double contexts of Tafuri’s criticism of ideology bring to light to historicize both Tafuri’s historiography itself and reception of his text in Korea.