人間精神의 自己矛盾과 産業社會規範 = Self-Contradictive Human Spirit And Norm of the Industrial Society

다국어 초록 (Multilingual Abstract)

The creative potentiality of human spirit proved the superiority of human beings to the other living things through the invention of tools, but Nature had long been beyond the controlling power of human beings. As to human relation, the disseparative character of tools from the hands of man in the area of productive operation required apprentices for a long period to master their masters productive skills. Thus, in general, the old were esteemed more highly than the young because of the former's higher level of skills. The norm of tooling industrial society was, therefor, that of order and obedience between super being(God) and man, between the old and the young, and between man and the other living things.
In the eighteenth century, the creative potentiality of human spirit changed the quality of te industrial society through what is called industrial revolution. Since the revolution the tooling industrial societies have qualitatively changed into the machinery industrial societies, where the dissperative relation between machine and man has gradually become weaker as times went on, and the society recongnized productive power of machine is far more superior to the tool-using man. Besides is, the needed period of mastering productive skills was much shorter than that in case of tool-using production. Thus those characteristics of machine have made the quality of labour indifferent, irrespective of labourer's age or sex, which made the principle of equality popular among the citizens of the machinery industrial society.
The repeatedly experienced facts that the superiority of productive power of machine to that of tool-using man made possible what had been thought impossible as to the transformation of man's living circumstances enabled him to rediscover his spiritual potentiality. Thus man has begun to respect himself in stead of super being.
Machine-using production system requires massproduction and sales in large scale. As a result, a large number of workers were demanded. Thus the freedom of selection of jobs, residences, consumption, etc. was sought for , and it made liberalism popular among the citizens of the machinery industrial society.
Machine can be acquired at a price for the total services to be rendered by it through its depreciation period, but, on the contrary, labourers are esteemed with their services offered. Thus machine can be less easily substituted than labourers. At the fact, those citizens of the machinery industrial society have come to underestimate man in comparison with machine.
Self-respect and self-underestimation of human beings has been found since the machinery industrial societies came into existence, and the norm of the societies has been based on the self-contradiction of human spirit. Co-existence of self-respect and self-underestimation means the fisson of human spirit, and co-existence of the principle of equality and man's underestimation of himself means self-denial of human spirit. Thus the norm of the machinery industrial society has been that of strife and compromise.
Under the norm of strife and compromise, liberalism meant the freedom of competition or free competition, but free competition was denied by free competition on account of free competition and oligopolistic system took place, in stead, on the ground of the norm of strife and compromise though the free competition deteriorated.
Under the norm of strife and compromise, machinery industrial societies could not but experience the triple strives and compromise, ie., those between classes within the societies, between the machinery industrial societies and their colonies, and those among the machinery industrial societies themselves, the long-run repetition of which induced the World War I.
With the end of the War, the disequilibrium between current demand and rapidly enlarged ability to supply during the War caused a large scale of unemployment, which threatened machinery industrial societies. The societies began to try to solve the problem in two ways, ie., through the norm of strife and hatred or through that of compromise after negotiation which is a mild expression of strife. The machinery industrial societies whose social norm is negotiation and compromise tried to reduce unemployment which their govetnments dispersed purchasing power, and, on the same time, tried to minimize the leakage of the purchasing power dispersed, or, in other words, to minimize the increment of their import, which induced positive strives again among the machinery industrial societies and finally it caused the World War II.
The machine industrial society, whose social norm is that of strife and hatred, could not be indifferent to the War, as the war was the rational expression of strife and hatred. Thus, irrespective of the difference of quality of each norm, every machinery industrial society took part in the massdestruction of human life and properties.
With the end of World War II, the machine industrial societies began to try to avoid any kind of war in the way of restoration of free trade system which is a sort of free competition, but such an endeavor did not continue long, for those societies which succeeded in the recovery of their damaged productive equipments have been able to improve their balance of payment. Thus, in stead of the trade, the international economic system has been maintained on the principle of protectionism again, and the machinery industrial societies have been subject to the norm of strife and compromise as before.
Since the World Wr II, another characteristic phenomenon has been the competition of acquiring friendly countries through foreign aids, which means a sort of strife between those machinery industrial societies whose social norm is that of strife and hatred and the others whose social norm is that of strife and compromise. Thus every machinery industrial societies has been conflicting against each other while approaching to the danger of the World War III that would be the destruction and ruin of human beings. On account of self-contradictive spirit of human begins, all of the endeavour can not but be contradictive. Man is doing what he wants to avoid, and this self-contradiction comes from the self-contradictive human spirit which denies the dignity of super being and respect of himself who underestimate himself in comparison with machine be uses.
Now we saw tha present machinery industrial society can not avoid the danger of the self-destraction of human beings on account of the self-contradiction of human spirit as long as man work's together with machinery he invented. Man should sut of the co-operative relation between himself and machine in the production area. It would be possible for him to cut off the relation through the perfect automation of production, as if man were an aristocrat of the Roman Empite in which production was in change of his slaves. Such an industrial society may be called, "Aristocratic Machinery Industrial Society," where machine is man's slaves in charge of production nand man is engaged in polities, literature, arts, sports and controlling business of machine as its master.
Under this system of production, man's underestmation of man in comparision with machine would be disappeared, but the self-contradictory human spirit would make another type of man's underestimation of man in comparision with man, as long as human spirit refuses the existence and the dignity of super being that is superior to human beings. As norm is a sort of order, it is noting if it is not accompanied with punishmen when neglected. But who punishes man if the norm is made by man humself who denies the existence and dignity of super being who is superior to him? Can he punish himself? In such case the stronger will make the norm and the weaker will involuntarilly oserve it, seeking and waiting for the chance to resist against it to come. Thus strife and conpromise will be the norm in the aristocratic machinery industrial society as in the machinery industrial society.
Then what kind of industrial society should be formed in order to subjugate te self-contradiction of human spirit, if the fisson of human spirit is the main cause of ruin of human beings? Such n expected industrial society will maintained on the firm recongnition of te existence of super being who is superior to man and such a recongnition will be popular among those citizens because of popular affairs which are enough to make them believe his existence and dignity. I can not, however, show a more concrete model of the danger of self-destruction and ruin of human beings on account of the self-contration of human spirit.

목차 (Table of Contents)

• 一. 序 論
• 二. 道具的 産業社會의 質轉換과 社會規範
• 三. 人間精神의 自己分裂과 機械的 産業社會의 社會規範
• 四. 貴族的 機械的 産業社會와 人間精神의 自己矛盾
• 五. 脫自己尊敬的 産業社會의 社會規範