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설태수 한국중앙영어영문학회 2002 영어영문학연구 Vol.44 No.3
Toegye was the greatest Neo-Confucianist during the Chosun dynasty. He recognized that everything is composed of Li(理, principle) and Chi(氣, material force). According to him, the Li connotes God [the Maker] as well, therefore all things are even divine. Like him, William Blake declared ‘everything that lives is holy’, and ‘we [all creatures] live as One Man. In a biological sense, man’s every organ has its unique function, but all of them compose one body. It might be very similar to the world of the universe and nature. So there must be the common elements between man and all the natural things. For example, there are many common genes between man and tree. More than 90% of their genes have same ingredients. Blake regarded Jesus as the ideal One Man who is a human being as well as God. Because he maintained that anyone of the fourfold vision (the highest level of imagination) can achieve oneness with God. In order to realize this phenomenon there must be some awakening in mind. Toegye calls it the seriousness(敬, discreetness, awe, awakening), and Blake also mentioned that man can perceive it through imagination. These seriousness and imagination of Toegye and Blake can originate in the love for all nature. And the true affection for ‘now and here’ means the love for the eternity. Therefore Toegye said that the whole universe is one family. Related with this, Blake declared that ‘Eternity is in love with the productions of time.’ But there is some difference between them. While Toegye’s seriousness connotes the divinity of the universe’s principle, Blake’s imagination is linked with God. In spite of their differences they all recognized the whole creation as one family. Their thoughts can help us to restore today’s contaminated environment.
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"The Daffodils"와 "Immortality Ode"간의 연관성 연구
薛泰洙 世明大學校 1997 世明論叢 Vol.6 No.-
There is a common structure between “The Daffodils”and “Immortality Ode”of Wordsworth's poetry in their contents. It can be compared to the two concentric circles. If “The Daffodils”is set as an inner circle, “Immortality Ode”is an outer on. Because the meanings of the two poems are linked with the ‘inward eye.’By dint of the ‘inward eye.’, in “The Daffodils”the poet experienced the unity of the objects and himself, and in “Immortality Ode” he realized the world of Immortality through the common life.
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설태수 한국중앙영어영문학회 2017 영어영문학연구 Vol.59 No.1
This paper aims at defining the connection between “immortality” and “mortality” through the “Ode: Intimations of Immortality from Recollections of Early Childhood” of William Wordsworth. Generally speaking, two words “mortality” and “immortality” are regarded as opposite each other. But prefix “im-” has the function of “in” as well. Therefore the word “immortality” contains “mortality”, and we can suggest that the “mortality” is the sign to denote what the “immortality” connotes. In fact, the immortal world is not easy to explain. Everything is always changing and cannot but be mortal. But each of all has one significant clue to “immortality”, for whatever that exists is changing endlessly. So William Wordsworth realized the “immortality of changing” through “the meanest flower of his poetry” and himself. And in The Heart Sutra, “immortality” can be compared to emptiness, “mortality” to form. In conclusion, it is a kind of synecdoche, a part for the whole, the “mortality”(form) for the “immortality”(emptiness).
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불교의 ‘무아(無我)’에 비추어 본 휘트먼의 ‘자아(自我)’
설태수 한국중앙영어영문학회 2011 영어영문학연구 Vol.53 No.4
In Buddhism, everything does not have its own fixed reality. Because everything is always changing by dint of their innumerable elementary particles working incessantly within themselves. Even though the objects seem to be fixed, they are changing essentially. The particles are called ‘quarks’ in the theory of elementary particles. The quarks, as the ultimate particles of matter, have the electric force and spin, but they can not be observed by physical eyes. Therefore matter is regarded as ‘something empty’ or ‘no-self’ in Buddhism. In other words, matter can be existed only by ‘something empty’[‘no-self’], that is to say, ‘quarks.’ And we can also imagine ‘something empty’ as ‘something infinite,’ for the invisible world belongs to the infinite. In “Song of Myself” Walt Whitman perceived the immortality in human being and every matter, and he regarded not only himself but others as divine. Because, as in his poetry, he beheld God in every object and saw something of God each hour of the twenty-four. Therefore, we can imagine every object has an immortality in the context of its own Godhood. As just as mentioned above, Whitman’s recognition about the self is very similar to the no-self in Buddhism as well. Because they both have a common insight into matter[object] in the light of the being’s immortality. In conclusion, everything[phenomena] is in the absolute equality among themselves, because each matter has its own infinity regardless of its size, quantity, and its durability. Therefore everything, including human being, is one family.
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설태수 동국대학교 동서사상연구소 2015 철학·사상·문화 Vol.0 No.19
We can see the bright stars in the night. The stars are shining against the dark sky, for their shining contrasts well with the black sky. Like this we can guess the nonbeing through the being, the infinite world through the finite. Robert Frost had an insight of abstracting the invisible and infinite world through the reality. In other words, the visible things are the signs to indicate the invisible world. From this view, we can denote the interminable changeability of everything is the physical evidence of its infiniteness. Buddha taught his disciples about the relationship between the being and the nonbeing. In the Diamond Sutra, he said that the visible is the sign of its emptiness, even his teaching is the expression of its nothingness. Because everything is always changing. Briefly speaking, to have a real freedom means to be free from the appearance of the visible world, for it is changing everlastingly. 밤중에 우리는 빛나는 별들을 볼 수 있다. 검은 밤하늘을 배경으로 별들이 빛나기 때문이다. 이처럼 존재를 통하여 비존재를, 유한한 것을 통하여 무한한 것을 우리는 추측해볼 수 있다. 시인 로버트 프로스트는 실체의 세계를 통하여 보이지 않는 무한 세계를 추론하는 통찰력을 지녔다. 달리 말하면, 가시적 세계는 비가시적 세계의 이정표라는 것이다. 이런 관점을 통하여 우리는 매순간 변화하는 현상계가 무한 세계의 구체적 증거임을 인식할 수 있다. 이와 유사한 맥락으로 부처는 『금강경』에서 그의 제자들에게 존재와 비존재의 관계를 가르쳤다. 가시적인 것은 공(空)을 알려주는 이정표라는 것이다. 왜냐하면 모든 존재(色)는 끊임없는 공성(空性)의 작용으로 존재하기 때문이다. 그러므로 진정한 의미의 자유라는 것은 유한하고 변할 수밖에 없는 가시적 세계에 집착하지 않는 것을 의미한다. 따라서 본 논문의 주된 흐름은 존재와 비존재 간의 관계를 서로 대조적 성격을 띠고 있는 상반성의 시각에서 접근해본 것이라 할 수 있다.
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