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- 저자 : 신방흔(Bang-Heun Cynn) (검색결과 2 건)
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자기동일의 불가능성과 비정체적 정체성 : 코주스의 〈Zero & Not〉, 〈the Play of the Unsayable〉을 중심으로
신방흔(Cynn Bang-Heun) 서양미술사학회 1997 서양미술사학회논문집 Vol.9 No.-
This study is on the impossibility of self-sameness or oneness and its non-identical identity. I tried to find the operational sub-concept of the impossibility of self-confined presence in language and psychoanalysis. It operates through a process of supplement which is another name of Derrida’s differance summarised three moments of differing, deferring and detour. I compared Derrida’s supplement with Freud’s idea of delay which originally Derrida derived from. Here I derived the ‘supplementary delay’ as the operational sub-concept of impossibility of self-presence. Lacan’s subject-psychology also defines the structure of impossibility of self-sameness as the juncture of a double negativity of the erased-being-of the subject and the non-being of the signifier. Lacan’s postulate “S(-A)” in which S is the signifier of the Other as barred to the subject. I also compared it again with Freud’s one of the primary principle of displacement. Here I formulated the ‘reversed form of the displacement’ and also as the inverted figure of Hegel’s dialectic. Both the ‘supplementary delay’ and the ‘reversed form of the displacement’ are the presupposed processes of transcendental absence in the structure of language and psyche for the infinite receptive capacity existing in-between contradictory, inconsistent, indeterminable, and inaccessible perception/memory, subconscious/conscious, and presence/absence. These immeasurable identity goes beyond the positive becoming and negative reflexivity shows the double process of duplicating-dissolving through a supplementary displacement. I concern this double process with the post-Freudian Klein’s schizo-paranoid intro-projectile process upon which both Derrida and Lacan based. The split-double process takes place not only in between language and things, but also between language and extralingustic nature by transgression and transposition. The thing-like language and extralingustic thing are separated off and brought together at the same time in the process of essential variation in itself. It give us the motive to compare the Derridian transgressive transcendentality and Kristeva’s intertextual dissolution of positionality. As I studied above Derrida’s supplementary delay reveals the self-displacing of one another replacement. It is not different from Kristeva’s intertextual “self-interrupting” proceeds by explicit division with opposition and juxtaposition. Thus I would argue Kristeva’s intertextuality is the ambivalence of Derrida’s deconstructive notion of wiriting. J. Kosuth reads pictographic text(language) which refers to no signifier for the immanent inter-communicative 〈The Play of the Unsayable: Ludwig Wittgenstein and the Art of the 20th Century〉. Kosuth, Derrida, and Wittgenstein are all in the line of designificant action. 〈The Unsayable〉 represents a text parallel to the non-linguistic mark. Language and things submerge together, simultaneously turning back to non-self-sameness so as to keep tracing. All those processes are the examination of disseminal disjunctive consistency of non-identical identity.
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신방흔(Bang-Heun Cynn),정헌이(토론자) 현대미술사학회 2003 현대미술사연구 Vol.15 No.-
This thesis forcus on the homosexual character of the textual production and modern culture in general. Especially I try to ascribe significant textual character or inscription to auto-eroticism, which means sexual gratification obtained solely through stimulation by oneself and one's own body. In this thesis the auto-eroticism also ascribed to the same meaning as philautia, auto-affection, mimetic double science, identificatory mimetism.etc. Especially I borrowed the concept of para-, orignianlly derived from the atomic theory of para-pathetic complementarity. Also the concept of para-is centended to the Wihelm Stekel's idioms of paraphilia, parapathia, paralogia. He uses the paralogical concept in order to call paraphilia, parapsthia, paralogia instead of perversion, phychosis, neurosis. Especially he mentioned the paraphilia whole through the concept of the feticism. Both para-and feticism preconceived the notion of substructural process of split and double. Those processes are also related to the fetishistic part-object. All those processes are intrinsic to the subversive repetition of the 'being-there-for other' and 'inside/outside' relations. This process is a kind of finding the 'self-difference' or 'self-same-difference' as the relation of 'the other to itself in itself. It is a self-differentiate or 'self-differing' in self-same-other, in which recourse the auto-affection of philautia. Thus I insist on this thesis both textual discourse (language) and the visual text (painting) reveal the retrospective auto-erotic feticism. Derrida's Glas is a good example of it. gl produces body(ε"λη), sex(Υ?ros), voice(λuρα), writing(λ?Yειυ), but at the same time gl stops the process of them in thoses words. Thus John Sallis defined those process of λ??οι(logos) а?δε?τερο?πλο??(recourse) and aμα(at the same time). This process is not a triangle of oedipal complex, but de-oediphalized dualistic mode of psychology. De-oediphalized structure is related to the self-castration according to Freud and Stekel, in which we also find the para-site of feticism. Self-castration and fetishtic remorsal are kinds of self-destructive process which in theory introduces father-killing and bell-ringing of father, other names of Glas. And the Glas is symbolized as a phallic-flower both contained male and female sex, in which we also find the auto-erotic recourse and self-differing self.
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