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문】우리는 지금 인류가 하나의 세계를 지향하는 세계화의 시대에 살고 있다. 그런데 세계화의 과정 속에서 각 민족의 다양한 문화들은 지배적인 문화에 귀속되면서, 고유한 문화를 침식해가는 균등적인 삶의 양식을 필연적으로 강요받는다. 이러한 현실에 직면하여 많은 사상가들이 각 민족의 고유한 문화가 지배적인 문화에 의해 침식당하는 것을 방지하기 위해서는 한편에서 세계화를 지향하면서도 또한 동시에 지방화를 유지해야 한다고 주장한다. 즉 “세방화”(global-localization)가 추구되어야 한다고 역설한다. 그러나 여기서 세계화 속에서의 “지방화”의 의미는 무엇이며, 이것의 철학적 정당성은 어떻게 마련될 수 있는가? 이 논문에서는 하이데거의 기초존재론에서 확립된 실존적인 공간개념인 현존재의 “상황”(Situation)에서 세계화 속에서의 “지방화”에 대한 철학적 정당성을 찾고자 한다.하이데거에 있어서 현존재는 본질적으로 세계로부터 분리되어 있는 “사유”가 아니라 “신체”에 의해 규정된다. 현존재가 신체에 속박되어 있다는 사실은 현존재가 공간적인 존재자라는 점을 제시하고 있다. 현존재의 공간을 논하는 데 있어 하이데거는 “위치의 공간성”과 “세계의 공간성”을 구분한다. 더 나아가 이 “세계의 공간성”은 “일반적인 처지”로 규정되는 “시민사회의 공간성”과 “상황”으로 규정되는 “공동체의 공간성”으로 구별된다고 그는 주장한다. 하이데거에게서 “상황”으로 규정되는 “공동체의 공간성”에서 “지방화”의 가능조건을 발견할 수 있는데, 그 이유는 이 “상황의 공간성”에서 우리는 현존재의 신체가 본질적으로 “고향 땅”에 뿌리박고 있음을 볼 수 있기 때문이다.


The Concept of the Spatiality in Heidegger's Fundamental Ontology - On the Condition of Possibility for Gobal-localization - Ha, Je-Won We are living in the global world. In the global age, we are exposed to the different cultures and at the same time influenced by the dominant culture. So in the process of globalization that stresses the uniform ways of life, there is a tendency to erode one's own unique culture. And in order to prevent the erosion of one's own culture, there has been a claim that one should think globally but live locally. But what does it mean to "live locally"? What is the philosophical justification for this claim? The aim of our paper is to show that in Heidegger's concept of the spatiality of Dasein, one can find the philosophical justification for "living locally." For Heidegger, the essence of Dasein is not defined exclusively in terms of the thinking subject that is separated from the world. On the contrary, Dasein is, to a certain extent, fettered in a body and thereby is thrown into the world, in which Dasein does not primarily think but lives (habitare). This bodily nature of Dasein clearly indicates that Dasein is a spatial entity. And in his discussion on the spatiality of Dasein, Heidegger makes a distinction between the theoretical space, namely, the spatiality of position and the concernful space, namely, the spatiality of the world. Furthermore, in dealing with the spatiality of the world, Heidegger differentiates the spatiality of civil society (Gesellschaft), which he calls the situation (Lage) and the spatiality of community (Gemeinschaft), which he calls the Situation (Situation). It is in the spatiality of community, in which we can find the philosophical justification for "living locally." The reason for this is that in the spatiality of community, the bodily nature of Dasein becomes united with its native soil.


The Concept of the Spatiality in Heidegger's Fundamental Ontology - On the Condition of Possibility for Gobal-localization - Ha, Je-Won We are living in the global world. In the global age, we are exposed to the different cultures and at the same time influenced by the dominant culture. So in the process of globalization that stresses the uniform ways of life, there is a tendency to erode one's own unique culture. And in order to prevent the erosion of one's own culture, there has been a claim that one should think globally but live locally. But what does it mean to "live locally"? What is the philosophical justification for this claim? The aim of our paper is to show that in Heidegger's concept of the spatiality of Dasein, one can find the philosophical justification for "living locally." For Heidegger, the essence of Dasein is not defined exclusively in terms of the thinking subject that is separated from the world. On the contrary, Dasein is, to a certain extent, fettered in a body and thereby is thrown into the world, in which Dasein does not primarily think but lives (habitare). This bodily nature of Dasein clearly indicates that Dasein is a spatial entity. And in his discussion on the spatiality of Dasein, Heidegger makes a distinction between the theoretical space, namely, the spatiality of position and the concernful space, namely, the spatiality of the world. Furthermore, in dealing with the spatiality of the world, Heidegger differentiates the spatiality of civil society (Gesellschaft), which he calls the situation (Lage) and the spatiality of community (Gemeinschaft), which he calls the Situation (Situation). It is in the spatiality of community, in which we can find the philosophical justification for "living locally." The reason for this is that in the spatiality of community, the bodily nature of Dasein becomes united with its native soil.