Dewey 경험적 지식의 포스트모더니즘과의 정합성 연구
A Research on Consistency between Dewey's Empirical Knowledge and Postmodernism
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This study is intended to research coherence between Dewey's Empirical Knowledge and Modern Philosophy. Chapter Ⅱ introduces the meanings and position of postmodernism through comparing vocabularies which are used in explaining postmodernism and modernism respectively. Generally, modern thoughts feature the languages such as Reality, Truth, Representation, Universality, Identity, Logics, Transcendence, Objectivity, Foundation. Modernism is also a way to construct the world of truth or knowledge, and to understand the world from a viewpoint free from medieval theological view with transcendental languages. Their languages are, however, proved to be false because they are mainly used in order to construct metaphysical system which is not related to real human life. To supplement the limit of modern languages, new languages are needed, such as variety, locality, micro-narrative, difference, otherness, practice, experience, solidarity, context, conversation, and so forth appears, which can express more humanistic thoughts including human life and desire. We call it postmodernism. These postmodern vocabularies are closer to humanism than modern languages which are blind to practical human needs. That's why we can call postmodernism as all-attacks against reason which is the basis of modernity and modern languages' birth. The most prominent postmodernists are Foucault, Rorty, Lyotard, and Derrida who use the vocabularies which are related to real human being free from metaphysics. Chapter Ⅲ tries an analysis of the structure of Dewey's experience which is very important in his thoughts. Dewey's thought is called in various names, such as Pragmatism, experimentalism, instrumentalism, naturalism, progressivism, and so on. In my opinion, however, the reason for the various names on his study is due to his empiricism which is contrast to the traditional metaphysics. In my understanding, his experience is shown to be the extension of our whole life. Also it can be described as life-itself, human-nature, and the world-system. It is directly inferred from our lives and determines human nature, and composes the world where we live in. Contrary to still and transcendental reason, his experience is always moving and changing. It has principles of reconstruction, continuity, transaction, and totality, all of which are related to dynamic process of experience. In chapter Ⅳ, clarification is tried on the characteristics of postmodernism and Dewey's empirical knowledge to compare postmodern thinking and Dewey's study. Although we can find a little gap between the major postmodernists and Dewey, humanism, pluralism, and constructivism are shown to be the main features in both postmodernism and Dewey's study in common. In conclusion, Dewey's empirical knowledge seems to be in accordance with postmodern features, such as humanism, pluralism, constructivism. Thus, it can be concluded that Dewey's empirical knowledges are coherent to modern philosophical trends.
Abstract
This study is intended to research coherence between Dewey's Empirical Knowledge and Modern Philosophy. Chapter Ⅱ introduces the meanings and position of postmodernism through comparing vocabularies which are used in explaining postmodernism and modernism respectively. Generally, modern thoughts feature the languages such as Reality, Truth, Representation, Universality, Identity, Logics, Transcendence, Objectivity, Foundation. Modernism is also a way to construct the world of truth or knowledge, and to understand the world from a viewpoint free from medieval theological view with transcendental languages. Their languages are, however, proved to be false because they are mainly used in order to construct metaphysical system which is not related to real human life. To supplement the limit of modern languages, new languages are needed, such as variety, locality, micro-narrative, difference, otherness, practice, experience, solidarity, context, conversation, and so forth appears, which can express more humanistic thoughts including human life and desire. We call it postmodernism. These postmodern vocabularies are closer to humanism than modern languages which are blind to practical human needs. That's why we can call postmodernism as all-attacks against reason which is the basis of modernity and modern languages' birth. The most prominent postmodernists are Foucault, Rorty, Lyotard, and Derrida who use the vocabularies which are related to real human being free from metaphysics. Chapter Ⅲ tries an analysis of the structure of Dewey's experience which is very important in his thoughts. Dewey's thought is called in various names, such as Pragmatism, experimentalism, instrumentalism, naturalism, progressivism, and so on. In my opinion, however, the reason for the various names on his study is due to his empiricism which is contrast to the traditional metaphysics. In my understanding, his experience is shown to be the extension of our whole life. Also it can be described as life-itself, human-nature, and the world-system. It is directly inferred from our lives and determines human nature, and composes the world where we live in. Contrary to still and transcendental reason, his experience is always moving and changing. It has principles of reconstruction, continuity, transaction, and totality, all of which are related to dynamic process of experience. In chapter Ⅳ, clarification is tried on the characteristics of postmodernism and Dewey's empirical knowledge to compare postmodern thinking and Dewey's study. Although we can find a little gap between the major postmodernists and Dewey, humanism, pluralism, and constructivism are shown to be the main features in both postmodernism and Dewey's study in common. In conclusion, Dewey's empirical knowledge seems to be in accordance with postmodern features, such as humanism, pluralism, constructivism. Thus, it can be concluded that Dewey's empirical knowledges are coherent to modern philosophical trends.
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