Affective Polarization among Korean Electorate : Main Causes and Non-Political Effects(2022.12)

The Problem of Historical School and Historismus (Historicism) as Genealogy of Max Weber’ Thought : Value and Status of His Thought in Relation to Philosophy and History (2022.12)

  • Author : Chiwon Choi
  • Publisher : Zeitschrift der Koreanisch-Deutschen Gesellschaft fuer Sozialwissenschaften
  • Publication : Koreanisch-Deutsche Gesellschaft Fuer Sozialwissenschaften(K-G Association For Social Sciences)
  • Volume : 32(4)
  • Date : December 2022

Abstract: The link of romanticism, the historical school and historicism (Historismus) is neither ‘reason’ (freedom) nor progress advocated by the Enlightenment and inherited by Hegel, but ‘history’ (understood as life) that cannot be systematized within philosophical concepts. Weber calls himself as a ‘son of historical school’. As confirmed in many parts of the fountain of his thought, his negative attitude towards the Enlightenment and Hegel’s philosophy tells us that his thought is essentially characterized by the rejection of philosophy and the primacy of history, which historicism (Historismus) and historical school justify. Two moments are thus inherent in his thought: resistance of history to philosophy on the one hand and philosophy subsumed by history on the other hand. Thus, historicism (Historismus) and the branches of the historical school in a special sense, that is, historicist jurisprudence, historicist economics, and historicist historiography, are the source and nourishment of Weber’s thought. In this way, Weber, as a ‘son of the historical school’, stands in the tradition of Herder, Savigny, Ranke, Droysen, Dilthey, Schmoller, Windelband, Rickert etc. He fights, however, against it on the other hand, eliminating the irrationality romanticism. Through this, he forms his identity and ‘unique personality’ as a rationalistic scholar. At the same time, Weber forms his identity and ‘unique personality’ as an active politician and political thinker, following the tradition of the historical school and historicism (Historismus) in that he grasps history as a question of politics: He tries to fulfill the demands of politics of the time which are different from the conservatism that dominated this tradition. Unlike scholar-Weber, however, politician-Weber cannot completely disconnect from the irrational momentum of romanticism inherent in the tradition of the historical school and historicism (Historismus).

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After the 2016-17 Candlelight Protests: An Analysis of Candlelight Protesters’ Political Attitudes and Behavior (2022.12)

Abstract : What are the political impacts of the 2016-17 candlelight protests? To explore the question, this article analyzes an original survey data designed to assess whether candlelight protest participants maintain distinctive political attitudes even five years after the contentious episode. It shows that, first, candlelight protesters tend to have a higher level of political interest and efficacy and a lower level of political trust in court, the prosecution, and the police while leaning toward the left. Second, they also concern more about growing inequality while supporting the idea that democracy should try to reduce the gap between the wealthy and the poor. Third, candlelight protesters support more strongly that democracy should guarantee gender equality and authoritarianism should not be permitted in any circumstances. These attitudes of candlelight protesters are associated with a higher likelihood of turnout in the 20th presidential elections. These results imply that the micro-foundation of Korean democracy appears robust, compared to other democracies that have experienced deteriorating public confidence in democracy itself.

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The Problem of Romanticism as Genealogy of Max Weber’s Thought : A Preliminary Study on the Value and Status of Weber’s Thought (2022.11)

  • Author : Chiwon Choi
  • Publication : The Korean Review of Political Thought
  • Publisher : Korean Society For Political Thought
  • Volume : 28(2)
  • Date : November 2022

Abstract: In Germany’s historical time and space, especially the German Romanticism and the tradition of Historicism and the Historical School that is developed in a close relation with German Romanticism, Weber’s thought is formed and given its characteristics. This tradition is symbolized by the relationship between philosophy and history, and is particularly characterized by the rebellion of history against philosophy. In Weber’s thought, the philosophical moments unfold as a dual moment of acceptance of Kant and rejection of Hegel. The latter aspect has a decisive meaning in understanding the character and status of his thought. For Weber, regardless of his own intentions and thus paradoxically, is unable to completely dislodge from his thoughts the moment of Romanticism which he himself tried to deny in the spirit of a rational scholar and researcher. The point is that if Romanticism is born out of a reaction against philosophy, and thus rejects philosophy and put history to the fore as an antithesis to it, Weber’s thought is also located in such frame. In short, although Weber’s thought can be clearly distinguished from Romanticism and has especially no relation to the conservative reactionism of the German Political Romanticism, when it comes to rejecting philosophy and accepting history, Romanticism is revealed as a distant source of his thought. This problem needs to be studied in detail in the context of the historical school and historicism.

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Possibilities and Limitations of Human Rights Cooperation in East Asia: Focusing on the COVID-19 and the Myanmar Crisis (2022.10)

Abstract: Scholars have studied possibilities and limitations of cooperation in human rights issues. Students of East Asian human rights politics have discovered that findings from other regions cannot easily be applied to the region. First, East Asia is characterized by a lack of regional human rights institutions and organizations to coordinate during the time of human rights crises. Moreover, bilateral relations between Korea-Japan, China-Japan, and Taiwan-China all show that power politics dominate and the politics of memory is highly contentious. This article examines the possibilities and limitations of human rights cooperation in East Asia, focusing on the two recent human rights crises in the region: (1) the COVID-19 pandemic and its impact on human rights and (2) the military coup and subsequent human rights violations in Myanmar. The two cases confirm that the findings from other regions do not fit to East Asia. However, both cases also show some important possibilities. First, the COVID-19 case shows that when faced with unprecedented global pandemic, human rights protection is possible when countries learn from and cooperate with each other. Second, the Myanmar case shows that not only governments but also civil societies are critical actors in promoting human rights in the region.

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