블레이크의 유리즌 연구

강옥선 한국문학과종교학회 2000 문학과종교 Vol.5 No.2

A recurrent theme in William Blake's works reflects a symbolic character of Urizen. Blake's Urizen represents the ruling law-maker with false authority and moral standard of our reality. The state of Urizen is described as the vegetated life without imagination. One of his main ideas, Blake's Urizen. is evident in his many works: The Songs of Experience. America. The Marriage of Heaven and Hell, Visions of the Daughters of Albion. Milton. Jerusalem. Blake was a sincere criticizes of institutional church with his radical religious belief. However, the Bible was present everywhere in Blake's writing, especially to convince his proof how deep Blake reverenced Jesus's words : $quot;love not with tongue, or with actions$quot; (1 John 3 :18 ) . The mark of Jesus is energy, which is eternal delight of life. Blake as artist attempts to recover creative energy to give light in the dark world of the Urizen state. In Blake's prophetic poems, divine humanity is represented as love or sympathy beyond selfhood in every human soul. Selfhood is one of the Urizen state in Blake's poems. Blake's idea is that the poet's imagination can operate with freedom from the mind-forged manacles. In the new age Blake heralds, the new Jerusalem revives with love and imagination against dead Urizen state of $quot;seeing life, yet living not$quot;(S649). Therefore, I believe that Blake's artistic works is a perfect embodiment of his religious belief of new Jerusalem.

낭만주의와 여성의 시민권: 젠더와 문화, 공동체 의식

강옥선 한국동서비교문학학회 2021 동서 비교문학저널 Vol.- No.56

This study aims to explore how women’s citizenship against patriarchy and gender inequality is reflected in the works of Romanticism. The principal element is to analyze gender, culture and community spirit in the works of the Romantic writers Mary Wollstonecraft, William Blake, Anna Barbauld, and Amelia Opie. As radicals, all of them wanted to pursue women’s citizenship against the stereotyped gender roles amid the revolutionary period. Wollstonecraft enthusiastically attempted to get the gender equality of female social roles. Blake attempted to recover gender identity against dichotomous gender roles through his protagonist Thel and Oothoon. Barbauld prophesied of the British empire’s end and Opie desired a peaceful community without racial discrimination. It is impossibility to appreciate the hope of women achieving citizenship without approaching the new values of race, class, and gender in British Romanticism.

앤 이어슬리의 글쓰기와 감성의 시학

강옥선 새한영어영문학회 2016 새한영어영문학회 학술발표회 논문집 Vol.2016 No.10

William Blake 의 초기 예언시와 " Bible of Hell "

강옥선 한국문학과종교학회 1997 문학과종교 Vol.2 No.1

Blake knew the Bible thoroughly and adopted the Bible as a normative literary form: The Old & New Testaments are the great code of art. Blake expects his readers to recognize the biblical context of his poetry, especially since much of his work was intended to form the $quot;Bible of Hell$quot; that he promised in the marriage of Heaven and Hell (MI-H). Blake continued to armotate new volumes of Emanuel Swedenborg but the torte of MhN is that of satirical arid doctrinal opposition. If Swedenborg reads tfie bible as celestial, Blake reads 'st as infernal or visionary. Blake believes that Swedenborg's greatest error is his incapability to grasp the real nature of evil and his acceptance of conventicmal morality. The antinornian work of MIH portarys and opposes religious authoritarians who claim to bestow divine forgiveness to human beings. Blake uses $quot;forgiveness$quot; to solve the problem of human dissimilarity. Blake thinks that the vision of forgiveness is aohieved throw the recognition of individual genius in contrariety. Through this forgiveness and love, man can realize the essential divinity of his own nature. Visions of die Daughters of Albion (VDA) opposes the traditional values of sexual relations and expresses the celebration of sexual pleasures. VDA is resting on psychological fact and it is also sophisticated, because it embodies erotic meaning energy. By the improvement of sensual enjoyment and the clearing of perception, Blake comes to believe that man has no body distinct from his soul and that energy is from the body. In MHH the devil`s statement is interpreted as those of Blake himself. Finally the angel and devil embrace and emerge together. The contraries are now married, and the angel-devil has become Blake's friend. Blake reads the Bible in its infernal sense and announces his Bible of Hell..

역사적 관점에서 본 여성의 시민권: 아리스토텔레스의 정치사상을 중심으로

강옥선 한국동서비교문학학회 2019 동서 비교문학저널 Vol.0 No.48

This paper examines women’s citizenship from a historical perspective, focusing on Aristotle’s The Politics where Athene was the first democratic regime in western political history to allow citizens the right to vote. As a biologist, Aristotle believed that the female was a defective male; thus, the superior rational man had to govern the inferior woman. Aristotle sought to differentiate the superior from inferior in political life, and the duality of the sexes was necessary for the best political community. The issue of women’s voting and property rights had not been discussed until the French Revolution. Mary Wollstonecraft attempted to initiate her own revolution, focusing on women’s equal education. The latest women critics of the 20th have criticized the ideology of “the duality of the sexes” in Aristotle’s The Politics as a false one and have suggested a new idea grounded on the rational capacity and equality of woman.

낭만기 여성시인의 도덕적 감수성 읽기 - 윌리엄즈, 바볼드, 오피, 에이킨의 시를 중심으로 -

강옥선 한국영어영문학회 2005 영어 영문학 Vol.51 No.1

영국 낭만시에서 여성의 목소리 읽기:애너 바볼드의 후기시를 중심으로

강옥선 19세기영어권문학회 2002 19세기 영어권 문학 Vol.6 No.2

Kang, Ok SunThe literary canon of romanticism has so far been centered on masculine romanticism. It is necessary to discover the neglected feminine voice in English Romanticism. The feminine voice describes the feminine values, focusing on female freedom and social revolution. Women romantic poets celebrated the feminine moral sensibility by equating virtue with compassion for others and peaceful co-existence in their poetic texts. There is no possibility for appreciating hope of achieving self identification and social change without reading the feminine voice in English romanticism. Anna Barbauld (1743- 1825) often voiced her belief in the freedom of mind, which is the genesis of all social reform. This paper attempts to read the feminine voice in English romantic poetry, focusing on Barbauld’s later poems. Barbauld wrote the prophecy of the end of the British empire in her later poem, “Eighteen Hundred and Eleven,” suggesting that its failure was caused due to a result of the male-centered values, such as destructive desire and profit motive. In this poem, Barbauld’s voice for resistance in male dominated society warns the dangers of commerce, emphasizing the negative aspects within commerce. Barbauld’s poems show the feminine moral sensibility such as ethics of care as opposed to ethics of justice in the commercial and industrial society. The feminine voice in Barbauld’s later poems is distinctly claiming the feminine role as moralist to achieve a moral society in English romantic age.

낭만기 여성 시인들의 작품에 나타난 종교적 급진주의 : 에너 바볼드, 에밀리어 오피, 루시 에이킨의 시를 중심으로 Focusing on Anna Barbauld, Amelia Opie, and Lucy Aiken

강옥선 한국문학과종교학회 2003 문학과종교 Vol.8 No.1

Historically, an extensive range of religious radicalism made itself widely available to the people of 1790's London, which gave rise to such intense radical groups as millenarianism. Southcottians. Dissenters, and Quakers. During the early Romantic period, women's political discourse occupies a position of dissent against the political establishment, where women's role is normatively defined solely by silent obedience. Among the conventional modes of literary politics by the dissenters, the only formal avenue open to women poets was the periodical, which welcomed her literary contribution, even though these contributions were easy targets for controversy. The works of women poets have been dismissed as unimportant because of not conforming to the paradigms defined by cononical male poets. Recently, women's poems have been considered to contain religious radicalism based on female prophets' radical tradition. As Anne Mellor suggested that the literary tradition of female poet originated in the writings of the female preachers, Quaker theology in the seventeenth century authorized women prophets to speak in public. To be a woman poet within this movement was to possess equally with men the freedom of conscience valued so highly by the liberal dissenting tradition. This paper attempts to read religious radicalism in English Romantic poetry, focusing on the poems of Anna Barbauld. Amelia Opie, and Lucy Aiken. English Romantic women's poems reveal poetic themes consistent with religious radicalism: of individuality, anti-slavery campaign, freedom from oppression, and women's right. Aikin's Epistles on Women provides a challenge to a set of received ideas about female nature after denouncing Pope's and her society's construction of women as nothing more than "a plaything and a slave"(Aikin 818). Anna Barbauld, as a protestant dissenter, is claiming the feminine moral value to achieve a moral society in a male dominated society. Amelia Opie, a Quaker, is desiring the community without any oppression. "respecting slave's sacred image "(Opie 208). The three women poets are considering the peaceful community with "primary equality" (Aikin 818) and without "the Negro's chain "(Barbauld 114), as ideal society according to the belief of religious radicalism.

수학교과서의 스토리텔링 내용 분석 및 활용실태조사 - 고등학교 1학년 중심으로 -

강옥선,김응환 한국학교수학회 2014 韓國學校數學會論文集 Vol.17 No.3

교육과학기술부는 2012년 1월에 ‘수학교육 선진화 교육’을 발표하며 주요방향 및 과제로 ‘생각하는 힘을 키우는 수학’, ‘쉽게 이해하고 재미있게 배우는 수학’, ‘더불어 함께하는 수학’ 을 제시하며 ‘쉽게 이해하고 재미있게 배우는 수학’에 해당되는 내용으로 스토리텔링 기법을 적용한 교과서를 제시하였다. 본고에서는 2009 개정 교육과정에 따른 고등학교 1학년 수학Ⅰ 교과서에 스토리텔링 기법을 어떻게 적용하였는지 분석해 보고, 고등학교 1학년 교사와 학생 들의 스토리텔링에 대한 이해와 활용실태를 조사하고자 하였다. The purpose of this study is to investigate how storytelling is embodied in th e Mathematics Ⅰ textbooks for first grade high school students in the 2009 rev ised curriculum and the perception of secondary math teachers and students of t hose books. Furthermore, in order to have some implications on newly ongoing textbook development, this thesis sets up the following goals for inquiry into t he effect on storytelling. First, are there any noticeable differences among the 10 types of mathematics Ⅰ textbooks for high school first graders in the 2009 revised curriculum? Second, what do teachers and students think of textbooks which apply storyte lling techniques? The results are as follows. The frequency of storytelling types that appeared in the textbooks is as follow s: real-life connection type and inter-scholarship type take up 47.55% and 24.51% respectively, followed by decision-making type with 10.52%, math history type wi th 10.17% and tool-using type with 7.05%. Within the contents, math history typ e showed up on reading material from every textbook. And it is worth considerin g that real-life-connection type has the most various topics and is mainly for ar ousing interest and checking up on some concepts. However, inter-scholarship ty pe is usually related to science, and decision-making type is included for error a nalysis and tool-using type for reading materials about math programs. The results of this study suggest that many of the teachers who participated showed some kind of understanding of storytelling but there were not many wh o are actually incorporating that into their own classes. It is also essential that we develop textbooks that are effective for storytelling classes, hold regular sy mposiums as well as teacher training, and create tools for proper assessment. F urthermore, students think that textbooks based on storytelling would have posit ive effects as long as they are supported by enough time, a sufficient number o f classes and tests with validity.

미갈의 이야기와 억압된 여성

강옥선 한국문학과종교학회 2020 문학과종교 Vol.25 No.4

『성경』은 가부장적 문화 담론을 드러내는 성(gender) 차별적 텍스트이다. 성경적 텍스트에서 남성 인물들은 의사 결정자로서 지배적인 담론의 주인공으로 등장한다. 최근에 페미니스트 신학에서는 성경적 텍스트가 해석되고 있는 전통 적인 관점에 이의를 제기하고 새로운 읽기를 시도하고 있다. 본 논문에서는 성경적 텍스트에서 드러나는 여성의 억압에 대한 의문을 제기해 보았다. 주요 논점은 성경적 텍스트를 지배하고 있는 남성의 목소리를 해체하여 은폐되었던 여성의 목소리를 읽어보고자 하는 것이다. 사무엘서 (“The Books of Samuel”)를 중심으로 파편처럼 흩어져 있는 은폐된 미갈(Michal)의 이야기를 모아보면, 성경적 텍스트가 지닌 성차별적인 이야기가 드러난다. 미갈은 표면적으로 이스라엘의 사울(Saul) 왕과 다윗(David) 왕의 거대담론에 숨어있는 정치적 음모의 희생자이다. 그러나 텍스트의 하부 구조를 뒤집어보면, 억압된 미갈의 목소리는 독자에게 가부장제를 비판하고 폭로하는 전복적 읽기를 가능하게 해준다. This study is to examine the Michal narrative and the oppressed women in the Bible. As a woman, Michal is enclosed narratively inside the men’s political intrigue in the larger story of The Books of Samuel. As a consequence of her bold outspokenness in criticizing the king in the narrative, Michal becomes a political victim. Michal’s desire for autonomy proves to be impossible and self-destructive in a patriarchy ideology. This is why Michal’s voice is hidden and fragmented in the narrative of Samuel. However, Michal’s hidden voice can raise an important gender issue in the imagination of sensible readers. If we approach the fragmented stories of Michal as resistant readers, we can discern the marginalized female voice that provides the means for de-constructing the dominant male narrative.