과공정 Al-18% Si 합금의 레올로지 성형시 기계적 교반을 이용한 입자 미세화 연구

강용기(Y. K. Kang),박진욱(J. W. Park),강성수(S. S. Kang),강충길(C. G. Kang),문영훈(Y. H. Moon) 한국소성·가공학회 2000 소성가공 : 한국소성가공학회지 Vol.9 No.4

생태철학의 폐기와 재건

강용기(Kang, Young-Ki) 문학과환경학회 2013 문학과 환경 Vol.12 No.1

The foundationalist view of nature like Deep Ecology is rooted in Plato’s Ideology, per se. In other words, a priori reasoning has justified the intrinsic value of nature since Deep Ecology launched its ecological agenda in the early 1970s. However, any essentialist view of nature cannot afford its logical justification without reducing to anthropomorphism or discourse for the privileged, just as criticized by the post-modern discourse, social ecology, eco-feminism and the buddhist ecology in common. That is why we need not the philosophy of reduction but one of organic articulation. And Deweyan environmental pragmatism suggests such an organic view of nature. John Dewey does not accept a priori reasoning as his epistemological logic. At most, it works as a part of supernatural experience. The organic concept of experience, which is individual or communal as well as tangible or intangible, helps to find the way to face the problematic situation. Believing in the power of experimental intelligence and plurality, we might say, Dewey attempts to reconstruct a new ecological philosophy on the basis of scientific inquiry. Thus, Deweyan eco-sophy escapes from its logical dilemma on the one hand, it could well-function as an efficient environmental discourse on the other

D. H. 로렌스의 『캥거루』에서 사랑과 무심

강용기 ( Yong Ki Kang ) 한국현대영어영문학회 2015 현대영어영문학 Vol.59 No.4

Lawrence figures a competition between love and indifference in Kangaroo. Whereas love reminds the reader of brotherhood, humanism, Christianity or the sun, indifference is associated with individualism, non- anthropocentrism, dark gods or the moon. The protagonist, Somers keeps himself indifferent to Australian politics featuring the Digger Movement, which disappoints Kangaroo, Jack, and Willie, those who advocate brotherly love and want to make political progress in their nation. Somers rejects all of the artificially constructed thoughts and emotion that root in a life-denying idealism, and wishes to recover a more primordial self. That Somers wants to eradicate all of humanistic culture-based ‘false desire’ recalls the Buddhist theme of tanha(false desire) and annica(impermanence). However, Lawrence wrongly equates Buddhism with transcendental idealism because he misunderstands that the concept of false desire includes even physiological desire. Although Lawrence misunderstands Buddhism, his ultimate world-view itself goes beyond the Buddhist discourse of negation and evolves into great affirmation, the negation of negation. This non-dualistic fulfillment of self is often depicted through the scenes of sex in the author`s later novels. Likewise, the great happiness is fulfilled through the holistic unification of love and indifference. (Chonnam National University)

리어포울드의 생태윤리에 대한 실용주의적 접근과 그 한계

강용기 ( Yong Ki Kang ) 한국현대영어영문학회 2012 현대영어영문학 Vol.56 No.3

Aldo Leopold`s ecological ethics shares its philosophical method with John Dewey`s environmental pragmatism. As Deweyan inquiry into the ``problematic situation`` starts with a physiological examination and extends to sociocultural elements, so does Leopold`s ecological inquiry. Leopold conducts a painful inquiry about ecological phenomena, and the result of the inquiry is primarily reflected in forming his ecological ethics. And then, his scientific information and ecological realization is so extensively articulated with the cultural tradition, institutions and customs as well as individual needs and interests that his ecological ethics simultaneously resists eco-centrism and anthropocentrism. Likewise, Dewey`s environmental pragmatism rejects ecological foundationalism on the one hand and might promote non-anthropocentric ethics on the other. However, there is a delicate estrangement between Leopold`s eco-ethics and Deweyan environmentalism; the one, at least, partly extrapolates the intrinsic value of nature to reason ecological ethics whereas the other rejects no matter what reasoning rooted in a priori existence. Leopold often mystifies and absolutizes the value of nature by having recourse to the power of ``the Almighty`` and associating the ecological chain of food with the ``Great chain of being,`` which limits a pragmatist reading of Leopold`s ecological ethics. (Chonnam National University).

헤밍웨이의 "세 단편"에서 모호한 서사와 그 문화적 함의

강용기 ( Yong-ki Kang ) 21세기영어영문학회 2016 영어영문학21 Vol.29 No.3

"Up in Michigan," "My Old Man" and "Out of Season" are three short stories included in Three Stories and Ten Poems that Ernest Hemingway originally published in 1923. Even if the three stories have been neglected by Hemingway critics, as Susan Beegel notices, each of the stories strengthens its thematic complexity by employing ambiguous narrative. Its narrative ambiguity respectively contests the value of romantic or platonic love in "Up in Michigan," justice in "My Old Man," and universal truth in "Out of Season." Creating unreliable character-narrators, juxtaposing two opposing-characters, or allowing the narrator`s agnoticism, the author seemingly invites the reader`s non-fundamentalist view of love, justice and truth. However, his narrative never quits the modernist nostalgia for those universal values that the west believes transcends cultural particularity. Viewed in the perspective of the Foucauldian truth-power relation, the author does not accept his logical/cultural fallacy enough because he is never aware of subjectivity involving the birth of truth or value when reexamining those universal values in his three stories. He also remains a high modernist writer even in these early stories.

지속가능한 사회를 향한 (반)문화 서사

강용기(Kang Yong-Ki) 문학과환경학회 2006 문학과 환경 Vol.5 No.2

In his "Ripples on the Surface," Snyder's environmental narrative is deconstrcutive and reconstructive at the same time. The word "interconnectedness" explains the improbable possibility; just as every being is interconnected with every other being so not only does Snyder's poetics interpenetrate his politics but it is interrelated with the Taoist/Buddhist metaphysics as well. Especially Nagarjunian sunyata provides a fulcrum for Snyder's poetics. Precisely the double signification of sunyata, negative and positive, allows the (re)deconstructive site of Snyder's bioregional discourse beyond Derridean semiological lethargy. Therefore, Snyder does not deny human stewardship in the task of preserving wilderness. Rather, he has a highly political and vatic voice as the readers have demonstrated varied responses to that, favorably or negatively. But also he tends to reserve the self-effacing voices within a single poem or through organic placings of poems or interconnected relationships between his books. Because Snyder's view of nature articulates a ground for self-deconstruction, his environmentalism ultimately takes a dialogical position between nature and humanity, between primitivism and techno-scientism--the ongoing dialogue toward the ecologically sustainable transformation of self and culture. Such a (counter)cultural narrative is better exemplified in "Ripples on the Surface" than in any other poems of his own.

에드워드애비의이중서사와그정치학-『몽키렌치갱』다시읽기

강용기 ( Yong Ki Kang ) 21세기영어영문학회 2014 영어영문학21 Vol.27 No.1

By presenting unreliable characters such as Sarvis, Hayduke, Smith, Abbzug and others in The Monkey Wrench Gang, Edward Abbey attempts to deconstruct the coercive view of nature. Sarvis who leads their ecotage never abandons love for humans, which deconstructs his position as a radical naturalist while Smith`s patriarchal mindset and his marital practice, viewed upon the eco feminist standpoint, belies his authenticity as an ecological saboteur. Along with double characterization, Abbey reinforces deconstructive naturalism as he diversifies the characters in terms of their intensity of ecotage practice; Hayduke`s radicality is well-contrasted with Sarvis` moderate and even playful environmental activism. Abbey`s deconstructive environmentalism might result in inviting a politically efficient environmentalism and its practical activism which our own contemporary community can afford. The author of MWG paves the way to an organic environmental practice that articulates individual and socio cultural insight, desirt and intersts, thus, even if he does not propose any alternative naturism within his literary text.

개리 스나이더의 공성(空性)

강용기(Kang, Young-Ki) 문학과환경학회 2014 문학과 환경 Vol.13 No.1

It is said that the Buddhist principle of interdependent arising(pratityasamupada) complements the concept of emptiness(sunyata). There is no independent, inherently existing self because all things including human self arise and cease depending upon causes and conditions. This dependent attribution is nothing more than the middle way in Nagarjuna’s terminology. The principle of dependent co-arising reasons Gary Snyder’s compassion for non-human beings. The poet who was resolved to fight against eco-destructive forces early in the 1940s warns danger in blind industrial expansionism again in his recently published poetry danger on peaks. In this book, Snyder delivers a serious message that our own contemporaries should realize the concept of sunyata and the principle of interdependent arising, and practise compassion both for sentient and non-sentient beings. The practice of compassion arising through realization of sunyata(thus, pratityasamupada) includes political resistance and individual, communal recovery of the Old new culture as well. The poet demands that we humans re-sensitize ourselves to wildness on the one hand and resist danger in blind industrialism on the other.

투사와 관찰: D. H. 로렌스와 개리 스나이더의 자연시학 비교

강용기 ( Yong Ki Kang ) 한국현대영어영문학회 2014 현대영어영문학 Vol.58 No.4

In his relevant poems, D. H. Lawrence tends to metaphorize animals and plants by projecting his counter-cultural preconception. Most wild animals, flowers and fruits represent what he calls ‘blood consciousness,’ which he asserts should be articulated with the spirit-oriented western culture. Because Lawrence reads nature on the basis of his non-anthropocentric obsession, ironically, his view of nature reduces to another essentialism. In turn, Lawrence`s essentialist world-view results in a coercive view of nature. Unlike Lawrence`s deductive nature-poetics, Gary Snyder’s sunyata-based poetics goes toward a resilient view of nature because his poetics allows the discourse of presence as well as the voice of absence. Viewed in our own contemporary environmentalism, Snyder`s view of nature is preferable to Lawrence`s preconceived view of the world. Since Snyder`s flexibility seems to invite more dialogical articulations and compromises concerning environmental issues than Lawrence`s countercultural obsession- rooted view of the universe. What we need in this time of ecological crisis is to promote pro-environmental efficiency, rather than to refine our environmental theory. Hopefully, Snyderian concept of (no) nature that is based upon observing nature will contribute to the growth of eco-friendly population.

호손의 숲

강용기 ( Kang Yong-ki ) 대한영어영문학회 2002 영어영문학연구 Vol.28 No.2

Nathaniel Hawthorne's metaphorical attitude toward forests involves his geographical setting and characterization in his selected tales and romances. In his earlier tales, forests often metaphorize an evil concept that originates from American Puritanism whereas goodness is associated with unthwarted nature depicted predominantly in “Ethan Brand,” “The Birthmark” and “Rappaccini's Daughter”, which were written in the middle of his literary career. Such a binary view of forest culminates in the characterization of The Scarlet Latter no less than in its geographical setting, enriching its thematical complexity, and continues down to The Blithedale Romance and the Marble Faun. Significantly enough, however, Hawthorne's well-balanced allegorization of his characters in The Scarlet Letter, in which the view of forest alternates between good and evil, loses its tension in the two later romances. Especially coming to his last romance The Marble Faun, Hawthorne's cultural neurosis embedded in Puritanism not only affects its monocultural plot, it also defiles nature's name as much. Although Hawthorne's individual work might invite a pro-environmental reading, in conclusion, he never freed himself from his own cultural anxiety which I would assert impacted the formation of his view of nature. This point would be especially obvious only if one made a brief comparision of Hawthorne's view of nature with that of Henry Thoreau, one of his own contemporary writers. Before resensitizing ourselves with a ground-oriented culture, we need to resist our own language that has been, throughout human history, toxicated by anthropocentric thus anti-ecological metaphysics and/or industrialism-addled mindsets. In other words, retrieving our lost sensitivity to wildness in Snyderian terminology presupposes dedoxifying the homocentric language. Such a task prompts us to detect Hawthorne's monocultural attitude toward forests, which is metaphorized in his geographic locations or allegorized in his characterization. And problematizing his defiled language hopefully entails a reexamination of the later American writers who are presumed to be influenced by Hawthorne's own culture-bound image of forest. < Chodang University >