소식 : (사) 한국공학교육학회 소식

서혜숙 한국공학교육학회 ( 구 한국공학기술학회 ) 2004 공학교육동향 Vol.11 No.4

예이츠의 예언적인 목소리

서혜숙 건국대학교 중원인문연구소 1994 중원인문논총 Vol.13 No.-

Yeats' conception of the poet's role in society and his method of fulfilling this role represent his earliest and most enduring connection to the English Romantic Poets(especially Blake and Shelley), and Druid, and Eastern Religions and Philosophies. Yeats believes the poet fulfills a religious or prophetic mission, the `ability to realize the ultimate reality and to achieve the 'Unity of Being'. In 'A Dialogue of Self and Soul', really the great central philosophical utterance of the Winding Stair, Yeats shows how to realize the ultimate reality and to help man to realize it. My comment is based not on the dialogue of the opposed alternatives of time and timelessness, but on the progressive realization of timelessness being in time, which is explained in the 'Ten cow-Herding Pictures' of Essays in Zen Buddhism written by D. T. Suzuki(Around 1927 Yeats read the book and was very affected by it) At last, Yeats is ready to accept life with all its painful possibilities, and more to praise and to bless everything he looks upon.

예이츠와 노자: 비전 과 도덕경 에 나타난 ‘존재의 통합’과 ‘도’

서혜숙 한국예이츠학회 2001 한국예이츠 저널 Vol.16 No.-

Yeats published the first edition of A Vision in 1925 and the revised edition in 1937. He had poured the most intense concentration of his intellect into it for 20 years. It may be regarded as the greatest of Yeats’s works, containing some of the most penetrating and beautiful prose that he wrote. It is essential to any understanding of many of his most notable poems and plays. But many critics agreed it was difficult to read and understand; it is extraordinarily distilled, yet complex in an extremely precise way. In this thesis I compared “Unity of Being” in Yeats’s A Vision with “Dao” in Lao Zi’s Dao De Jing. I interpreted the similarity between the theories of Yeats and Lao Zi. In A Vision Yeats explained 28 incarnations according to the 28 phases of the moon, the Great Wheel and the deliverance of the bond of rebirth. His major symbols are the gyres, the double triangle or the primary or objective and the antithetical or subjective. The Four Faculties(Will, Mask, Creative Mind, and Body of Fate) and the Four Principles(Husk, Passionate Body, Spirit, and Celestial Body) are related to the two contrasting tinctures. The antithetical gyre is lunar, aesthetic, expressive, multiple, hierarchial, aristocratic, artistic, particular, creative. The primary gyre is solar, moral, dogmatic unifying, humane, democratic, scientific, abstract. There is a state of perpetual conflit between the gyres and the moment of harmony of the gyres. The gyres are living each other’s death, dying each other's life. In Dao De Jing Lao Zi explained the dual character of the “Dao” operate as Being-Without-Form and Being-Within-Form, or Heaven and Earth, interrelated so closely the two sides of a coin. Yeats wanted to teach us what is the ultimate reality is and we can attain the “Unity of Being” at the moment of harmony of antinomies. The ultimate reality because neither one or many, concord nor discord, is symbolized as a phaseless sphere, but as all things fall into series of antinomies in human experience it becomes, the moment it is thought of, what he describe as the Thirteenth cone. Lao Zi insisted, “the world is oneness, or unity, emerging from the moment of the Dao.” Yeats also told us, “Eternity, though motionless itself, appears to be in motion.”

Yeats의 초기 "Indian" Poems와 M. Chatterjee

서혜숙 한국 예이츠 학회 1991 한국예이츠 저널 Vol.1 No.-

This paper is a study of Yeats's early "Indian" poems, the result of his contack with Mohini Chatterjee, an Indian philosopher. "Anashuya and Vijaya," "The Indian Upon God," "The Indian to His Love," "Kanva on Himself" and "Quatrains and Aphori는" are included in Yeats's early Indian poems. Yeats liked ascetic ideas primarly due to his own temperament, his associations with George Russell and Charles Johnston, and his Celtic background. Chatterjee further strengthened Yeats's early asectic feelings. Critics often argue that Yeats's early Indian poems were the outcome of Chatterjee's influence. Yeats was a lover of tradition and hoped to keep Indian tradition alive. He shared some of the Indian ideas, like the reincarnation and immortality of the soul, and his Irish background led him to share those beliefs. Yeats's early Indian poems gave some attention to introversion as a device for realizzing the truth within oneself and for attaining a kind of peace. However, there is more of the sense of unity of art, religion, and philosophical thoughts than the introversion and experience of the self through contemplation in the early Indian poems. Throughout Yeats's life he was devoted to an increasingly careful study of Eastern religious disciplines that combined method and wisdom, practivce and philosophy. In Vision published in 1937, Buddha's "emptiness" and "the Self" of the Upanishads appear in the Thirteenth Cycle. In his later years Yeats realized that the ultimate reality, because it is neither one nor many and neither concord nor discord, is symbolished as a phaseless sphere, the Thirteenth Corn The Self in everything is the presence of God, and that is the clue and the means to discover the mighty force behind all that is felt and thought about by man.

그들은 왜 침묵하는가?

서혜숙 東亞大學校 社會科學大學 2005 사회과학논집 Vol.24 No.1

W. B. Yeats와 E. Pound에 나타난 대중 정치

서혜숙 한국예이츠학회 1999 한국예이츠 저널 Vol.10 No.-

Modernism is not a rejection of the mass culture but rather an effort to produce a mass culture, perhaps for the first time, to produce a culture distinctive to the twentieth century, which Le Bon called “the era of the crowds.’ The conservatives who followed him, developed a different ideas of the relation between the aristocracy that built culture and the masses. Yeats viewed the theatre as a potential means of mobilizing and nationalizing the masses, something he recognized any successful nationalism in the age of mass politics must do. His wish to nationalize the masses led him to cast the playwright and stage as magicians with the power to transform the audience as Cathleen transforms Michael in Cathleen Ni Houlihan. Le Bon’s vision is very similar to Pound’s and Yeats’s: they all defined the goal of social change and of their art as the producing of a deep wave from the unconscious. Pound’s “In a Station of the Metro” is about a crowd. A wet, black bough is a restored cultural center that will hold together the chaotic small waves now agitating society. Modernism was an effort to write based the unconscious mass.

Yeats와 의상: 화엄세계에 비춰 본 “Among School Children”

서혜숙 한국예이츠학회 1998 한국예이츠 저널 Vol.9 No.-

In “Among School Children” Yeats meditated on lover’s passion, nun’s piety, and mother’s affection in the tradition of Plato’s dualistic philosophy. Plato’s philosophy is an idealistic system resting on a sharply defined dualism between mind and matter, God and the world, body and soul. Soul is always superior to body. Soul is the ideal world; body is the present world. Therefore, those who worship images like lover, nun and mother can not fulfill their dreams in the present world. There is a conflict in the dualistic world. But in the last stanza of the poem, the poet showed us the unified world of soul and body as in Hawom thought. The main features of the Hawom thought belong to Tushun and Chihyum, and Bobchang in China. Great Monk Euisang studied under Chihyum and later held the title of National Teacher in Shilla Era of Korea. His thought was given a pictorial form: a meander design made up of a poem consisting of 210 Chinese characters entitled the Hwaom Iisung Bubgyedo: the cosmology of dharma in the One-yana of Avatamsaka philosophy. In this paper I interpret the last stanza of the poem in the light of Euisang’s Hawom vision. The Hawom vision of the world can contribute to solving the problem of dualistic conflict. The Hawom vision of the world is based on the Mahayana ontology of Emptiness(sunyata) or nonsubstantiality. In Euisang’s Bobsungge, soul and body are not different from each other because both have nonsubstantiality. Yeats also said “Labour is blossoming or dancing where/ The body is not bruised to pleasure soul” in the first and second lines of the last stanza. He continued his song, “O Chestnut-tree, great-rooted blossomer,/ Are you the leaf, the blossom or the bole?” Euisang sang “One is in all, all is in one: one is all, all is one.” A Chestnut-tree consists of the leaf, the blossom, and the bole. The relationship between a part and the whole is in “organic” unity: a part is in the whole, the whole is in a part: a part is the whole, the whole is a part. Yeats argued “How can we know the dancer from the dance,” Euisang suggested ie is not differ from sa. For example, in a golden statue of lion, gold is ie, the statue is sa. ie is represented by sa. The dance is represented by the dancer. Nothing is self-sufficient and all things are interdependent. The Hawom philosophy views the world as a harmonious whole without any dualistic conflict of its fundamental nature. Euisang and Yeats showed us a beautiful vision of the universal reconciliation and harmony of all beings in the world. Euisang called it Buddha’s world whereas Yeats called it “Unity of Being.”

Yeats와 Shelley

서혜숙 한국 예이츠 학회 1997 한국예이츠 저널 Vol.7 No.-

The aim of this study is to analyze Yeats's first essay on Shelley. "The Pholosophy iof Shelley's Poetry" and Shelley's impact on Yeats. The essay was divided into two sections, "His Ruling Ideas" and "His Ruling Symbols". In "His Ruling Ideas, "Yeats pays his attention to Shelley's Intellectual Beauty which is the perception of beauty in thought and things. He began to write thre early works on the search for love The Seeker, The Island of Statues, and Mosada. In the nineties, particularly in The Rose poems, his study of Shelley impelled him toward an Intellectual Beauty. He then reversed Shelley's quest, and searched not to find the ideal, but to rediscover the actual. But when Yeats wrote the essay, he could not realize Shelley's full gifts as a poet. In "His Ruling Symbols," Yeats writes about the symbols of Shelley's cave, river, tower, the Morning and Evening star, and Sun and Moon. The symbols of Shelley occur together and represent the ideal world which Yeats also wanted to achieve in the present world. In "The Gyres" "Under Ben Bulben" "The pahses of the Moon", "The Tower", "Blood and the Moon" and "A Dialogue of Self andf ?Soul" have verbal echoes of, or allusions to the Shelleyan passages 솟 Yeats quotes. The relation between Shelley and Yeats deepens our appreciation of Yeats's work "Shelley", he wrote, "shaped my life".

어린이의 Handedness에 關한 小考

서혜숙 梨花女子大學校 文理大學 家政學部 1968 家政 Vol.- No.16

한국노인부양의 가족중심적 성격에 관한 연구

서혜숙,노정옥,길성숙 동아대학교 부설 사회과학연구소 1999 사회과학논집 Vol.16 No.-