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이선 한국니체학회 2013 니체연구 Vol.23 No.-
In this essay, I examine the context, where Nietzsche’s Philosophy is generally taken to be Trans-humanists and argue for the conclusion to the contrary based on his concept of life that makes the core of his existential philosophy. Depend on the way of interpretation of Nietzsche’s Philosophy, the human enhancement program of Trans-humanism could either be supported or be opposed. On an one hand, Nietzsche’s concept of self-overcoming with the process of artistic creation seems to provide some clues that support the human enhancement technology of Trans-humanism. But on the other, the contrary can be supported by Nietzsche’s concept of human life as Childbirth because his thought acknowledges the limits of human condition. Because the current controversy over Trans-humanism are focused on the question of the possibility of human condition mainly, Trans-humanists put a strong emphasis on Overman or Trans-human. Rather, it makes Trans-humanism hardly hold the concept of life based upon the general experiences of self-overcoming in nature, human life, and human body. I claim in this essay that Nietzsche’s concept of life should be considered as Childbirth. Then his concept of overman, that is, self-overcoming gains a physical space. Human life through Childbirth can function as a principle to create all of the experiences in nature, human life and human body. The human enhancement program neither contains the process of Childbirth from the dynamic nature nor satisfy the usefulness for the human life. It even justifies the instrumentation of human body. Trans-humanism is criticized by Nietzsche’s concept of life for the pursuing the human enhancement only while ignoring the process of Childbirth. 이 글은 니체철학이 일반적으로 트랜스휴머니즘의 입장이라고 간주되는 이유를 살펴보고 과연 니체철학이 트랜스휴머니즘과 만날 수 있는지를 ‘생명’의개념을 중심으로 살펴보고자 한다. 니체철학을 어떻게 해석하느냐에 따라 트랜스휴머니즘의 인간 향상 프로그램에 대한 입장에 대해 긍정할 수도 있고 부정할수도 있다. 한편으로 생명공학기술에 대한 도덕적, 윤리적인 견해를 제외한다면 니체의 예술가적 창조를 통한 자기극복은 트랜스휴머니즘적인 인간 종의향상을 옹호하는 입장으로 전개될 충분한 근거를 가지고 있다. 다른 한편으로니체 철학은 인간의 한계적 조건에 대한 긍정으로부터 출발하기 때문에 트랜스휴머니즘에 반대 입장으로서 니체의 출산으로서의 생명 개념에 의해 지지될수 있다. 오늘날 많은 논란을 불러일으키고 있는 트랜스휴머니즘은 인간 조건의 가능성에 집중하여 위버멘쉬나 트랜스휴먼을 강조하는데 이런 방식으로는 자연이나 인간 삶, 그리고 몸에 있어서의 자기극복의 경험에 근간하고 있는 생명 개념을 유지하기가 어렵다. 생명중심적 관점에 따라 니체의 생명개념이 출산으로해석될 때에만 위버멘쉬의 개념 또한 공간적인 장을 획득할 수 있음을 이 논문에서 제시하고자 한다. 출산으로서 삶은 자연, 삶과 몸의 경험을 창조할 수 있는 조건이자 근거로 작동한다. 트랜스휴머니즘의 인간 향상 프로그램은 자연의 생명운동에서 나타나는 출산과정을 드러내지 못하며 인간 삶에서 요구하는유용성에 부응할 수 없고 몸의 도구화를 정당화시킨다. 그러므로 니체의 생명개념을 통해 볼 때 트랜스휴머니즘은 생명의 출산하는 과정을 무시한 인간 향상의 추구로 비판될 수 있다.
포스트휴머니즘과 인식적 변화의 필요성 고찰: <엑스 마키나>
강준수(Junsoo Kang) 한국동서비교문학학회 2020 동서 비교문학저널 Vol.0 No.51
The purpose of this study is to discuss the need to change the perception and perspective of post-human society. To achieve this goal, this study attempts to conduct a discussion of Trans-Humanism and Post-Humanism and the analysis of the film Ex Machina (2015). Basically, Trans-Humanism is a technology based on advanced science that seeks to improve intelligence, body, and psychology through the elimination of human aging and the modification of physical capacity. In other words, Trans-Humanism is a new evolution of modern humans. In the end, Trans-Humanism adheres to Technophilia’s position that the power of science and technology can overcome the limitations of human life. From the perspective of Trans-Humanism, human nature is cliché and is abolished. And trans-humans with improved bodies to overcome biological limitations can no longer be humans. However, it can be recognized as a human from the point of view of post-human. Post-Humanism differs in that it means a review of existing humanism. Basically, Post-Humanism began with the essential question of humanism. Thus, Post-Humanism breaks the binary oppositional paradigm of humans, machines or technology. Post-Humanism does not separate humans and machines, but approaches the concept of mixing and compounding. The error of modern people with regard to the future prospect of post-human society is that people try to predict and judge the future society from the perspective of humanism. Human beings living in the present have expectations and fears about the future. However, this view is only seen from the present point of view, and in the post-human society of the future, man is not a human concept with a traditional nature. Already in the post-human society, today’s human beings are advanced humans who are combined with machines and evolved in their intelligence, body, and emotions. In other words, the expectations and fears that can arise in a post-human society are merely an extension of the traditional humanism that puts humans as subjects and recognizes other post-human subjects as others. In conclusion, post-human society is the coexistence of mechanical human beings born of newly evolved biological humans and technology, and it is necessary to realize that the machines that human beings see today no longer exist.
정재걸 동양사회사상학회 2019 사회사상과 문화 Vol.22 No.3
This study aims to reveal the problems of the humanism and to suggest the educational alternatives. The critics on humanism have been increased recently from the two events. One is the environmental destructions that have been expressed by the name of Anthropocene. The other is the advents of the trans-humanism that could be realized by the development of artificial intelligence. The humanism became the new religion after the renaissance era and it made a boundary line between man and woman, white and colored, human and nature. Of course the former ruled and discriminate the latter. At last the human will become the god in the era of trans-humanism. The 『Diamond Sutra』 suggest the ideas to overcome the humanism by the 4 images(四相)-humanism. We can overcome the ego by the I(我相)- humanism. We can overcome the ‘human first’ by the man(人相)-humanism. We can overcome the ‘life priority’ by the life(衆生相)-humanism and the ‘perpetuity priority’ by the infinite(壽者相)-humanism. I suggest the 4 overcoming humanism curriculums by the 4 images in 『Diamond Sutra』. That are ‘to become the opponent’, ‘to become the animals and plants’, ‘to become the earth’ and ‘to become the nothing’. 이 논문은 인본주의와 인본주의 교육의 문제점을 밝혀내고 그 극복방안을 찾기 위한 것이다. 최근 인본주의에 대한 비판이 강력하게 제기되고 있는데 여기에는 두 가지 계기가 있다. 그 한 가지는 지질학적으로‘인류세’로 표현되는 환경오염의 심각성이다. 또 한 가지는 인공지능의발달에 따른 트랜스휴머니즘의 등장이다. 인본주의는 인간의 존엄성을 최고의 가치로 삼은 르네상스 인본주의 이후 하나의 종교가 되었다. 이후 나타난 다양한 인본주의들은 결국 성차화된 타자로서의 여성, 인종화된 타자로서의 토착인, 자연화된 타자로서의동식물과 환경을 경계선 밖으로 밀어내고 착취하고 억압하였다. 그리고마침내 트랜스휴머니즘에 이르러 인간은 생물학적 토대를 벗어나, 영생을누리고 무소불위의 권력을 행사할 수 있는 신과 같은 존재가 되었다. 『금강경』은 ‘사상(四相)’이라는 개념을 통해 인본주의를 근본적으로 극복할 수 있는 대안을 제시하고 있다. 즉 아상-인본주의를 통해 피부경계선을 중심으로 한 나를 극복해야 함을 말하고, 인상-인본주의를 통해인간과 동식물의 경계선을 없앨 것을 주장하며, 중생상-인본주의를 통해 생명과 무생명의 경계를 그리고 수자상-인본주의를 통해 유한한 것과 무한한 것의 경계를 넘어설 것을 말하고 있다. 이런 사상-인본주의를 교육에 적용하여, 나는 인본주의 극복을 위한 교육을 ‘상대방-되기’, ‘동식물-되기’, ‘지구-되기’, ‘아무 것도 아닌 것-되기’의 4단계 교육과정으로 제안하였다.
접두어 ‘trans-’의 인문학적 함의 : 탈경계 인문학 Trans-Humanities 연구를 위한 개념 고찰을 중심으로
조윤경 이화여자대학교 이화인문과학원 2010 탈경계 인문학 Vol.3 No.3
The purpose of the study is to discuss the implications of the prefix “trans-” for our current culture when the word is associated with different concepts, as a way of identifying a variety of problems and possibilities that occur at the boundary (or transcending the boundary) that do not or cannot belong anywhere else. The prefix “trans” refers to the process of crossing, transcending, or passing through a boundary. As a prefix of a verb, it means the act of transferring, transcending, trespassing, and transgressing. But the factors that make up such acts are not always physical, and the boundaries do not necessarily refer to the borders between nations. The prefix “trans-,” which cannot be used alone, presents a new paradigm for the domains of glocalization, medium, gender, human nature, and academics by being added to words like “transculturality,” “transmediality,” “transidentity,” and “transdicipline.” The prefix “inter-,” often compared with “trans-” in the current cultural paradigm, has the connotation of a mutual relationship and two-way communication between two equal entities, and another prefix, “multi-,” implies multi-centered, enumeration, co-existence, and relativism (not involved in or intervening in others’ affairs). By contrast, the assumption that lies behind “trans-” is a holistic, meta-community, such as is expressed in the concepts of cyber network and global village, where mutual involvement, intervention, infiltration and influence lead to the changes in individual entities and in the identity of the community. This identity is not a single identity, but a “hyphenated identity.” In other words, it is a double identity that refers to ethnic and cultural identity. The hyphenated identity also rejects the premise that there are two realms that are separated by a border. Now, the dynamics of networks open to sub-entities are shifting from the dichotomous paradigm that guided thinking on the relationship between center and periphery. The process of crossing, transcending, and changing that lies behind “trans-” implies a process of initiation. The space for “trans-” does not mean a “house” but a “road.” It does not point to a private space to stay and settle, but to a social space characterized by mobility, interaction, and change. The culture, ego, academics, and media of our time, a time dominated by a discourse of “trans-” that symbolizes the process of initiation, force one to risk losing one’s self in order to find one’s self. It is a venture involving a process of introspection that takes place at academic boundaries and at territorial borders. The transcendence in the discourse on “trans-” refers not to metaphysical transcendence, but to a change from one attitude to another. Only for this reason can “trans-” serve as another perspective allowing us to gain insight into our time and culture.
접두어 ‘trans-’의 인문학적 함의 - 탈경계 인문학Trans-Humanities 연구를 위한 개념 고찰을 중심으로
조윤경 이화여자대학교 이화인문과학원 2010 탈경계인문학 Vol.3 No.3
The purpose of the study is to discuss the implications of the prefix “trans” for our current culture when the word is associated with different concepts, as a way of identifying a variety of problems and possibilities that occur at the boundary (or transcending the boundary) that do not or cannot belong anywhere else. The prefix “trans” refers to the process of crossing, transcending, or passing through a boundary. As a prefix of a verb, it means the act of transferring, transcending, trespassing, and transgressing. But the factors that make up such acts are not always physical, and the boundaries do not necessarily refer to the borders between nations. The prefix “trans-,” which cannot be used alone, presents a new paradigm for the domains of glocalization, medium, gender, human nature, and academics by being added to words like “transculturality,” “transmediality,” “transidentity,” and “transdicipline.” The prefix “inter-,” often compared with “trans-” in the current cultural paradigm, has the connotation of a mutual relationship and two-way communication between two equal entities, and another prefix, “multi-,” implies multi-centered, enumeration, co-existence, and relativism (not involved in or intervening in others’ affairs). By contrast, the assumption that lies behind “trans-” is a holistic, meta-community, such as is expressed in the concepts of cyber network and global village, where mutual involvement, intervention, infiltration and influence lead to the changes in individual entities and in the identity of the community. This identity is not a single identity, but a “hyphenated identity.” In other words, it is a double identity that refers to ethnic and cultural identity. The hyphenated identity also rejects the premise that there are two realms that are separated by a border. Now, the dynamics of networks open to sub-entities are shifting from the dichotomous paradigm that guided thinking on the relationship between center and periphery. The process of crossing, transcending, and changing that lies behind “trans-” implies a process of initiation. The space for “trans” does not mean a “house” but a “road.” It does not point to a private space to stay and settle, but to a social space characterized by mobility, interaction, and change. The culture, ego, academics, and media of our time, a time dominated by a discourse of “trans” that symbolizes the process of initiation, force one to risk losing one’s self in order to find one’s self. It is a venture involving a process of introspection that takes place at academic boundaries and at territorial borders. The transcendence in the discourse on “trans-” refers not to metaphysical transcendence, but to a change from one attitude to another. Only for this reason can “trans-” serve as another perspective allowing us to gain insight into our time and culture.
트랜스아이덴티티, 공간과 신체의 변주에 의한 하이브리드적 구현
김소영 한양대학교 현대영화연구소 2022 현대영화연구 Vol.18 No.1
The rapid technological development of modern society calls for an extension of the identity discourse, which moves, crosses, and changes from the existing discussion. Therefore, this article first examines the causes of the diversification and change of modern people’s identities through the social and cultural flow of post-modernity. Afterwards, the movement of space and changes in the body in the film are paid attention to as factors influencing the change of identity, and this is considered in terms of trans-space, trans -human, and trans-identity. In order to examine the causes of human identity change, this paper is developed with the following two contents. The first relates to the virtual space that has the same status as the visible and physical space. Modern people already enjoy across the border between real and virtual space, and SF films reproduce virtual spaces of various shapes that transcend them. The second element concerns the human body combined with the machine. Since this naturally summons an essential question about human identity, we will continue the discussion with the trans-human discourse. As such, historically, films, as the ultimate result of human imagination, is solidifying its position as a representative popular culture that reproduces a new human species with the help of technology. Therefore, this study expands the concept of trans-identity by reexamining human identity through movement of space and variation of body in the film, and further attempts a future-oriented consideration on the identity of the human species. 현대사회의 급격한 기술발전은 유동하고 넘나들며 변화하는 정체성 담론을 기존의 논의로부터 확장할 것을 요청한다. 이에 본 연구는 먼저 현대인의 정체성이 다양해지고 변화되는 원인을 포스트모더니티의 사회⋅문화적 흐름을 통해 살펴본다. 이후 정체성 변화에 영향을 미치는 요인으로 영화 속 공간의 이동과 신체의 변화에 주목하고, 이를 트랜스스페이스, 트랜스휴먼, 트랜스아이덴티티 개념으로 논구할 것이다. 구체적으로 인간의 정체성 변화에 미치는 원인을 고찰하기 위하여 다음의 두 가지 내용을 검토한다. 첫째는 가시적⋅물리적 공간과 동등한 지위를 지니는 가상공간에 관한 것이다. 이미 현대인은 현실공간과 가상공간을 탈경계적으로 넘나들며 유희하는데, SF영화는 이를 뛰어넘는 다양한 형상의 가상공간을 재현하기 때문이다. 두 번째 요인은 기계와 결합된 인간의 신체에 관한 것이다. 이는 자연스레 인간 정체성에 관한 본질적인 질문을 소환하므로, 트랜스휴먼 담론으로 관련 논의를 이어갈 것이다. 영화는 역사적으로 인간 상상력의 궁극적 결과물로서, 기술에 힘입어 새로운 인간 종을 재현하는 대표적인 대중문화로 그 지위를 굳건히 하고 있다. 따라서 본 연구의 목적은 영화에서 재현된 공간과 신체의 변주를 통해 전통적 인간 정체성을 재검토하여 트랜스아이덴티티 개념을 확장하고, 나아가 다중화⋅잡종화되는 정체성에 관한 미래지향적 고찰을 시도하는 데 있다.
강서희 청람어문교육학회 2024 청람어문교육 Vol.- No.100
이 글은 생태문학을 통해 인간과 생태의 이분법적 인식을 무너뜨리고 인간과 생태의 관계를 재인식하도록 해야 한다는 문제의식에서 시작되었다. 그리하여 인간과 생태의 이분법적 관계를 넘어서서 인간과 생태를 새롭게 조직화할 수 있는 개념으로 횡단-신체성(trans-corporeality)에 주목한다. 횡단-신체성의 인식을 갖추어 인간의 신체를 횡단(trans)하는 몸으로 인식한다면 인간의 신체와 환경을 가르는 경계를 해체하고 세계를 재인식하게 된다. 이는 생태문학교육에서 목표로 삼는 생태적 인식을 구체적으로 탐색할 수 있는 방안이 될 수 있다. 이러한 이론적 배경을 바탕으로 그래픽 노블 체르노빌의 봄 에서 횡단-신체성의 인식이 어떻게 인간의 신체와 삶, 재난을 겪는 자연을 연관 짓는지 알아보았다. 횡단-신체성의 인식을 생태문학교육에서 이루어내기 위해서는 첫째, 인물의 갈등과 혼란을 체험하고 분석하기, 둘째, 물질의 위협을 은유로써 인식하고 삶에서 발견하기, 셋째, 삶에서 횡단-신체성 인식의 실천 모색하기로 제안하였다. 이 연구는 포스트휴먼 윤리의 흐름인 횡단-신체성의 개념을 적용하여 생태적 인식의 구체적인 방안을 모색하고자 하였다는 의의가 있다. 횡단-신체성의 개념은 문학을 통해 이분법적 세계관을 넘어서고자 하는 문학교육의 실천적 영역에서 구체적인 방안으로 확장될 수 있을 것으로 기대된다. This article started with the idea that students should destroy the dichotomous perception between humans and ecology and re-recognize the relationship between humans and ecology. Thus I focus on trans-corporeality as a concept that can newly organize humans and ecology. If we have a perception of trans-corporeality, we will dismantle the boundary that separates the human body and environment. This can be a way to explore the ecological perception in ecological literature. I analyze the graphic novel Un printemps a Tchernobyl. Futuropolis and find how the perception of trans-corporeality relates to the human body, life, and disaster-stricken nature. To achieve the perception of trans-corporeality in ecological literature education, students should analyze the conflict and confusion of characters, recognize the threat of matter as a metaphor and discover it in life, and find a way to practice based on trans-corporeality in life. This study attempts to find a concrete plan for ecological perception by applying the concept of trans-corporeality of posthuman ethics.
포스트휴먼 시대를 위한 사회정의론: 임마누엘 레비나스의 정의론을 중심으로
성신형 ( Seong Shin-hyung ) 한국윤리학회(구 한국국민윤리학회) 2018 倫理硏究 Vol.118 No.1
본 연구는 포스트휴먼 시대에 직면하게 될 사회정의의 문제에 대해서 살피면서, 그 대답을 찾기 위해서 임마누엘 레비나스의 정의론을 살펴보고 있다. 이를 위 해서 먼저 포스트휴먼(트랜스휴먼), 트랜스휴머니즘과 포스트휴머니즘의 쟁점들에 대해서 살펴보았다. 포스트휴먼이란 포스트휴먼 시대에 인간과 공존하게 될 새로운 존재를 말하는 것이고, 트랜스휴머니즘은 이러한 존재들이 인간에게 가져다 줄 유익에 대해서 낙관론적인 시각으로 바라보는 관점이고, 포스트휴머니즘은 포스트휴먼 시대의 철학적인 과제들에 대해서 다루는 것이다. 이어서 포스트휴먼 시대의 직면하게 될 사회 정의의 문제를 조명해보았다. 사회제도와 법적인 차원에서제기될 ‘로봇권(포스트휴먼권)’에 대해서 살펴보았으며, 아울러서 포스트휴먼과 인 간이 공존하는 과정에서 벌어지게 될 사회정의의 문제들도 고찰하였다. 끝으로 포스트휴먼 시대의 정의의 문제에 대해서 레비나스의 정의론의 관점에서 접근을 시 도하였다. 이를 바탕으로 본 연구는 타자와의 관계성에 기초한 윤리적 주체성을 바탕으로 만들어내는 정의로운 공동체가 포스트휴먼 시대의 새로운 존재(인간과 포스트휴먼을 모두 포함)가 살아갈 정의로운 사회를 지향할 수 있는 하나의 길이 될 수 있음을 논증하였다. This study examines the issue of social justice that humanity will face in the post-human era and tries to find appropriate answers based on Immanuel Levinas' justice theory. First, this study explains several terms of post-humanity such as post-human, trans-human, trans-humanism and post-humanism. Second, this research highlights the issue of social justice as one of the challenges that the post-human era will face as it examines the possibility of raising the "robot rights" (or, post-human rights), and also figures out the issues of social justice that will happen in the process of coexistence of post-human and human. Finally, in order to deal with these issues, this paper approaches Levinas in terms of the theory of justice as it focuses on the meaning of human relationship and a community which is hospitable of others including both human and post-human for a just post-human era.
‘트랜스-동아시아’ 연구 동향 및 전망 ― 디지털 인문학적 방법론에 입각하여
최신혜,주준영,신재민,한정균,김준연 고려대학교 중국학연구소 2024 中國學論叢 Vol.- No.85
This paper analyzes trends in Trans-East Asian studies by examining papers published in KCI-listed journals from 2001 to May 2024 using digital humanities methodologies. It also presents research prospects in the fields of literature, culture, and linguistics. In the fields of literature and culture, Trans-East Asian studies began in the early 2000s as an effort to expand beyond nation-centric research. Early studies primarily focused on bilateral comparisons and contrasts, with few addressing East Asia as a whole or exploring multinational networks. The 2010s saw a rise in keywords such as ‘migration’ and ‘transnational,’ with a focus on diaspora, trade, and communication. In the 2020s, research explicitly using ‘Trans-East Asia’ as a keyword emerged, with ongoing attempts to interconnect various fields such as poetry, narrative, and language into a transnational network. In the field of linguistics, research predominantly centered on the Korean language in the 2000s. However, the 2010s witnessed an increase in East Asian language studies, particularly those related to Chinese, leading to a significant number of papers being published in journals focused on China and Japan. The 2020s saw a substantial rise in the number of papers published annually, indicating the growing vitality of Trans-East Asian linguistic studies. The frequent appearance of keywords such as ‘China’ and ‘Japan’ highlights the establishment of a foundation for Trans-East Asian research. In conclusion, while Trans-East Asian studies have grown both quantitatively and qualitatively since the 2000s, challenges remain related to the absolute volume of research and distinguishing it from simple comparative studies. Future research should expand to include contemporary literary and cultural phenomena, further broaden linguistic studies, and incorporate digital humanities methodologies. Leveraging AI and digital technologies can enhance the diversity of Trans-East Asian research and foster the development of new methodologies.
SF영화에 재현된 포스트휴먼과 신화적 상상력- AI 영화와 혹성탈출 리부트 시리즈를 중심으로 -
이명현(Myeoung Hyun, Lee) 문학과언어연구회 2018 문화와 융합 Vol.40 No.3
이 논문은 과학기술의 발전으로 인한 포스트휴먼의 등장과 이로 인한 인간 및 인간성의 새로운 규정이 SF영화에서 재현되는 방식을 고찰한 것이다. 인류는 과학기술의 발전으로 신의 설계를 부정하고, 인간중심의 사고를 전복하였다. 인간은 과학기술로 신과 신화를 대체하려고 한다. 현재 인간의 유한성을 극복하려는 시도는 포스트휴먼을 추구하는 트랜스휴머니즘 운동으로 나타나고 있다. 이러한 시도는 인간이 생명과 진화의 비밀을 파악하여 스스로 생명과 지성의 설계자가 되고자 하는 것이다. 그러나 인간은 불완전한 존재이기 때문에 진화의 최종단계가 무엇인지 알 수 없고, 그로 인한 불안과 두려움이 SF 영화의 디스토피아로 재현된다. 인간은 스스로 창조자가 되어 인공지능, 유인원 실험체를 만들어내지만, 피조물이 자신을 절멸시켜 버릴지도 모른다는 두려움을 드러내고 있는 것이다. 창조자와 피조물의 관계에 대한 신화적 상상력은 AI 영화와 혹성탈출 리부트 시리즈를 관통하고 있으며, 인간과 피조물의 관계를 성찰하게 하여 인간의 불완전성을 환기한다. This paper presents an investigation into the ways that the emergence of post-humans due to the development of science and technology and the resulting new regulations about man and humanity were reproduced in SF movies. Mankind denied the design by God and overturned the anthropocentric thinking according to the advancement of science and technology. Man is trying to replace gods and myths with science and technology. People s current attempt to overcome their human finiteness is manifested in the trans-humanism movement to pursue post-human values. Such an attempt is for human beings to become the designers of life and intellect themselves by figuring out the secrets of life and evolution. Since man is an incomplete being, however, there is no knowing the final stage of evolution. The resulting anxiety and fear is reproduced as dystopia in SF movies. Human beings become a creator themselves, creating artificial intelligence and anthropoid subjects, but they have a fear of being annihilated by their creations. Mythological imagination about relations between a creator and his or her creations is penetrating AI movies and Planet of the Apes Reboot series and arouses attention to human incompleteness by having people reflect on their relations with their creations.