• 한국사회정책
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• v.23 no.3
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• pp.1-15
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• 2016

This article aims to find Karl Marx's views on the social policy and to reorganize them into a systematic social policy theory. His views on the welfare state are scattered in diverse works including Capital and Communist Manifesto, and are very complicated and sometimes contradictory. This article further aims to reinterpret his contradictory views on social policy and to attempt to show what he really meant on social policy. By so doing, this article will contribute to re-establishing Karl Marx's status in the field of social policy study. Karl Marx's social policy theory is one of the least researched area in social policy, although several Western scholars introduce and evaluate his views on the welfare state in social policy textbooks and articles. In particular, it is very difficult to find a work attempting to reorganize and reinterpret Karl Marx's contradictory views on social policy. In this regard, this article deserves a significant academic concern.

• 기호학연구
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• no.57
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• pp.155-176
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• 2018

This article is a study of Karl Marx's manifesto and the reform in donghak for the modality and their symbolism. As a text, Karl Marx and Friedrich Engels' declaration on the Communist Alliance and the reform program of the peasant Donghak were choose. This Declaration and the Reformation are the works of philosophical practice discourse of the 1800s in this article, which unfolds paradigmatically, deriving its common symbolic meaning in the semiotic sense, and evolving ideologically towards a democracy free of property. In the end, these two historical incident which are published in the contemporary breath, constitute an accusation against a nonhuman policy of surveillance and punishment. Twice a day, the space of the church is transformed into a factory, the act of dividing into two categories by capitalist and work and divorcing by accident is embodied as a social ethic. It is against the phenomenon that the structure of which no man exists is no longer institutionalized. The revolutionary movement aimed at breaking the framework of this hunt manifests itself in the two manifestos mentioned above, and Karl Marx completes the culmination of the utopia that must be achieved through the Declaration of the Communist Alliance by placing his being in the position of "eternal refugee". By choosing to die in his freedom developed during Jeon Bong-joon's trial, he also completes the people's spirit of revolution. In the case of simultaneous exploitation in East and West, the form of oppression is the withdrawal of capital from domination and power, and a new alternative to this is the philosophical context that allows the establishment of a new paradigm with "man is the greatest capital".

• The Journal of the Convergence on Culture Technology
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• v.9 no.5
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• pp.421-430
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• 2023

Humans before modern society were concerned about "what kind of being the humans are." Human beings who have gone through this age of thinking incorporate their existence into capitalism. Marx (Karl Heinrich Marx; 1818~1883) asks 'what kind of job do you live in?' After that, we get into the modern society, in which human beings ask themselves questions about the hidden existence of the subject of desire. A hidden being is an existence concealed by language. We will diagnose this as language labor and develop a critical mind. We are both the subject of language and those of language labor. Jacques Lacan(Jacques Lacan;1901~1981)'s psychoanalysis pays attention to the subject who escapes from the labor of language. In the remaining place of language labor, there are invisible ethics. In this text, we'd like to reveal the hidden meaning of the subject who resists the labor of language.

• Journal of English Language & Literature
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• v.64 no.4
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• pp.629-649
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• 2018

To date, one of the prevailing criticisms of Daniel Defoe's Robinson Crusoe has seen the adventure novel as a celebration of the rise of mercantile capitalism and the beginnings of colonialism. From this point of view, the Englishman has often been interpreted as an early embodiment of the concept of the sovereign economic subject. Prominent social critics who took up this interpretation have included Karl Marx, Max Weber, and Jean-Jacques Rousseau. Within literary studies proper, the work of Ian Watt offered perhaps the earliest version of this point of view of the novel. Influenced by both Weber and Rousseau, Ian Watt argued that Defoe's wandering protagonist embodies the rise of economic individualism. More recent criticism has tended to challenge this dominant interpretation by laying greater stress on such countervailing factors as Crusoe's mental uncertainty and inner conflict. Drawing inspiration from Fredric Jameson's diagnosis of the ills of late capitalism, this paper analyzes the ways in which Defoe's hero, rather than championing modern rationality, can in fact be seen as suffering from many forms of emotional psychosis. Robinson Crusoe can, after all, be better viewed as a contradictory multi-layered text that, despite its outward valorization of economic individualism, portrays its hero as a victim of negative capitalistic forces, a hero driven by his desire to possess but haunted by a fear of loss, a hero who flaunts inflated feelings of self-worth even as he reveals deflated notions of material insecurity and mental persecution.

• Korea journal of population studies
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• v.8 no.2
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• pp.30-45
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• 1985

The "Dismal Theorem" (Essay) of Maithus is juxtaposed to the utopianism of both Marquis de Condorcet and of William Godwin who believed in the perfectibility of man and of the greater power of civilization over that of population. The socio-political environment that gave birth to the neo-Maltbusianism and of the economic Malthusianism is briefly sketched on, along with the discrepancy between the early theories (1978) of Malthus and the later Malthusian theory; nemely, the biological population principles of his early period runs head-on into his theory of effective demand and underconsumption. Malthus belonged to both the anti-Ricardian and the Ricardian classical tradition, and his attempt to reconcile the anomalies was not very satisfactory. Karl Marx criticized Malthus for his incon-sistent radical conservative theory of population and John Maynard Keynes came to the rescue of this Maltbusian dilemma in the 1930's, with but a morsel of success.f success.

• Journal of English Language & Literature
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• v.55 no.5
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• pp.767-792
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• 2009

The two fields, economics of art and literature, tend to be put together as part of cultural economic studies; yet the former has been widely popular as compared to the latter. Economics of art has been known as part of social science which studies art economically. Similarly, economics of literature is likely to be an interdisciplinary study of literature and economics. Literature is suggested usually to reflect the economic base of a society as a form of its superstructure in view of classical Marxism; so, it is interesting to see social, economic activities, such as individual values and social institutions, income, price and opportunity cost, in a particular way of analyzing economic ideas in literature. Capital seems to have an innate property of self-expansion in literature; this property thus features actual economic life since in capitalism money is the universal value between persons and literary works. Specifically, the field of economics of literature starts with such ideas: economics of literature is part of cultural economics; and economics of literature deals with the economic value of literature. Putting interdisciplinary fields of literature and economics together, this study is to examine the economic value of literature in which Karl Marx talked about commodities with exchange value, use value, and fetishism. The exchange value is commercial worth, the actual exchange value of a publication; yet, the use value is innate worth, the aesthetic use value of literature. With commodity fetishism, profit seems not as the outcome of a social relation, but of a work- "reification" as the would-be Marxists suggest. As a commodity, the literary work appears to be able to animate life and power in reality. As a result, this paper asserts that social, economical activities in literature as we may apply to the study of economics of literature increase its economic value, implying commercial and innate worth, as the capital in the marketplace.

• Cartoon and Animation Studies
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• s.25
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• pp.109-132
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• 2011

The Vampire has relatively universal images in through the cultural and verbal usages. The comic Higajima and movie display the latest image of Japanese Vampire of asian mode of production. After the Meiji political reformation of 18th Century, Japanese had rapidly changed into European style in every places. However, the Higajima is denied the structural changes, it is insisted that the changing is only the skin deep and colour of hair but the structure of the society is same as feudal Japan. Asian mode of production is claimed by Karl Marx, according to him, it is before the historical developing model in Europe and it was controversial. The major character of modern Japanese history would be the change of hierarchy of king-shogun-samurai-peasant based on the regional ground. The feudal structure is changed by the Meiji reformation and Japan was rushed for the westernized country rather than the asian mode of production. However, Higajima argued that the changing is just the clothes of ruler but the democracy and individual citizenship was lost in that reformation. Vampire is cursed creature that cannot see the sun and it has not the functioned as a human organ. For human it is dead but this creature actively moves and stronger than human and much superior than human in every aspects. It is managed the feeding through the suck the human blood and power to seduction. Even it is not exist, it is quite symbolic phenomenon of cultural usage of superior entity of chain of feeding. The aim of this paper is display the symbolic code Vampire of Asian mode of production in Higajima and political struggling of Japan in actual. To search of the cultural meaning and possibility of the Korean solution of modernity.