『파멜라』혹은 빛의 형식: 순수, 오염 그리고 계몽의 외설적 이면

정재식 ( Jae Sik Chung ) 한국18세기영문학회 2013 18세기영문학 Vol.10 No.1

By focusing on obscene stain evoked in Pamela, this paper aims to examine the way in which Pamela impressively embodies the obscenity seeping into the idea of the light in the educational Enlightenment novel. Inspired by Zizek`s notion of obscenity and jean Starobinsk`s concept of transparency and veil, we ideas, but as excessive enjoyment that the symbolic stage or form cannot fully represent, Samuel Richardson elevates Pamela`s virginal body as a symbol of his of his educational and religious ideology in the age of Enlightenment, creating a double-layered ero-graphy composed of the pure (educational) surface of Pamela`s virginity and, on the obverse side, the obscene gaze that provokes an ulterior but intense sexual fantasy. In fact, Richardson strongly wishes to differentiate pamela`s purity from any type of contamination, and he would never Ironically, however, it is the obscene stain that makes Pamela from an insipid and monotonous heroine who passively reflects an educational idea to a more “educational and seductive” figure with a lustrous body that stimulates ulterior desire of readers in the realm of their unconsciousness. Of importance here is that the fascinating Richardsonian ideology of light, which aims to create Pamela as the icon of a pure virgin in the Enlightenment, entails a strong kind of violence against the female body that is no longer sexually and morally pure, This obscene stain which makes the surface of light more lustrous in Pamela. resuscitated in diverse forms in other great educational novels of the eighteenth century Enlightenment, such as Rousseau`s Julie or the New Heloise and Goethe`s Elective Affinities, could be a crucial theoretical tool for revealing the obverse of light, a realm in which obscenity and violence are deeply and surreptitiously inscribed.

인공지능과 미래를 위한 개념 상자

정재식(Jae sik Chung) 한국비평이론학회 2017 비평과이론 Vol.22 No.2

본 논문은 호모 사피엔스로서 지구 생태계를 지배해 온 인간의 종말까지 예견 되는 인공지능 주도 기술혁명 시대를 맞이하여 우리가 어떻게 인문학적으로 살아가야 하는지에 관한 자성적 성찰을 다룬다. 극한의 인간 강화 논리와 각종 불평등 문제 등에 대비하게 위해 각 분야에 걸쳐 윤리 시스템 구축, 조세제도 개혁, 교육혁신, 사회 안전망 구축 등이 긴급하게 요구되는 시점에서 필수적으로 사유해야 할 개념으로 본 논문은 쓸모없음의 쓸모 있음, 선물의 철학, 해체론적 완전성, 영혼으로 살아가기 등을 제시한다. 이러한 개념들은 계산 불가능한 것에 의해 이루어지는 새로운 계산법과 타자성에 의해 자기중심적 자아 내부에서 근본적이면서도 지속적전환에 기반을 둔다. 이러한 개념이 선사하는 사유의 혁신을 통해 우리는 자기 파괴적 인간강화 프로그램과 인공지능 창조에 스며들어 있는 타자를 지배하려는 강력한 힘에 대한 동경이 야기할 수 있는 각종 폐해를 최소할 수 있는 기반을 구축하려는 꿈을 지닌다. 이러한 꿈이 개인적인 몽상에 머물지 않게 하기 위해 우리는 그러한 사유의 혁신에 대한 열망을 하라리가 말하는 픽션의 차원으로 끌어 올려야 한다. 보다 많은 이들의 집단적 협력을 이끌어낼 수 있는 상상력과 매혹적인 서사 그리고 강인한 믿음이 결합된 인문정신이 충만한 픽션을 만들고 그것을 확산시키면서 작동시켜야 한다. 오직 그 순간에 이기적으로 강화된 자아의 길 대신, 자기-비움을 통해 타자와 함께 기쁨을 창출할 수 있는 영혼으로 도약하는 삶을 기술시대에서 실현할 수 있을 것이다. This paper determines a way of life on humanity-based values and the way to prepare for the future in the age of Artificial Intelligence led technology revolution. The extreme logic of human advancement and the diverse type of inequalities in our era urgently requires us to prepare for the implementation of an ethical system in all areas, such as the reformation of the tax system, innovation of education, and establishment of the social security and welfare system. This paper suggests essential philosophical concepts to construct the foundation, which can meet the urgent demands of our times. They are as follows: the use of the uselessness, the thought of the gift, the notion of perfectibility in deconstruction, and to live based on the principle of the soul. At the core of all of these concepts is the new mode of (in)calculation conducted by the logic of the incalculable and the notion of perfection strongly informed by the voice of the alterity; both of them strongly advocates and actualizes the ongoing event by opening to the other. Through the revolution of thought triggered by these concepts, we dream of constructing the foundation through which we can reduce the possible harmful consequences caused by the human advancement and the development of the artificial intelligence that can possibly aggravate the greed for absolute power and domination. In order to prevent our dream from remaining as an unrealistic personal reverie, we have to elevate our passion for the revolution of thought to the level of fiction in the sense of Yuval Harari. We must invent imaginative and captivating fiction that can induce collective cooperation, which is based on faith and the spirit of humanity. We can live soulful lives only through the creation of joyful relationship with the others instead of treading a self-destructive and egoistic path in this harsh technology-based era.

애덤 스미스의 예외의 경제신학: "공정한 관찰자"와 "보이지 않는 손"의 개념적 계보학 읽기

정재식 ( Jae Sik Chung ) 한국18세기영문학회 2012 18세기영문학 Vol.9 No.2

By focusing on the theological implications of the notion of an impartial spectator and an invisible hand, this paper aims to examine the way in which Adam Smith`s economic theology can be broken down as a theoretical ground that advocates the tenets of Neo-liberalism by concealing lacks in the market. Although Smith strongly argues that the ethical is located at the heart of the economical, if an invisible hand is interpreted and appropriated as an absolutely exceptionally transcendent entity, so all-powerful that it acts as a troubleshooter that can solve any problem, including lacks in the market completely, it could return to us as the voice of the obscene superego. This voice commands us to enjoy unconditionally the logic of capital, spreading the illusion that the market is fundamentally perfect. However, inspired by Derrida`s critique of the notion of exception, we could invent another mode for understanding the Smithian invisible hand, one in which the hand`s exceptionality could operate as an ineffaceable rupture of the fantasy of an absolutely powerful transcendence that guarantees market perfection under Neo-liberalism. By doing so, we could transform the Smithian invisible hand into an invisible heart. This invisible heart, embodying fragile and rupturing transcendence, could, at the risk of its exceptional safety, fight vigorously against the violence and contradictions of the Neo-liberal market. Indeed, the invisible heart could serve as the truly ideal conjunction between the ethical and the economical, which Smith ultimately wishes to create.By focusing on the theological implications of the notion of an impartial spectator and an invisible hand, this paper aims to examine the way in which Adam Smith`s economic theology can be broken down as a theoretical ground that advocates the tenets of Neo-liberalism by concealing lacks in the market. Although Smith strongly argues that the ethical is located at the heart of the economical, if an invisible hand is interpreted and appropriated as an absolutely exceptionally transcendent entity, so all-powerful that it acts as a troubleshooter that can solve any problem, including lacks in the market completely, it could return to us as the voice of the obscene superego. This voice commands us to enjoy unconditionally the logic of capital, spreading the illusion that the market is fundamentally perfect. However, inspired by Derrida`s critique of the notion of exception, we could invent another mode for understanding the Smithian invisible hand, one in which the hand`s exceptionality could operate as an ineffaceable rupture of the fantasy of an absolutely powerful transcendence that guarantees market perfection under Neo-liberalism. By doing so, we could transform the Smithian invisible hand into an invisible heart. This invisible heart, embodying fragile and rupturing transcendence, could, at the risk of its exceptional safety, fight vigorously against the violence and contradictions of the Neo-liberal market. Indeed, the invisible heart could serve as the truly ideal conjunction between the ethical and the economical, which Smith ultimately wishes to create.

호모에코노미쿠스 이후에 누가 오는가?: 데리다와 도래할 계산의 주체를 중심으로

정재식 ( Jae Sik Chung ) 한국비교문학회 2015 比較文學 Vol.0 No.66

본 연구는 데리다의 “계산” 개념을 중심으로 신자유주의 호모에코노미쿠스 이후에 도래할 경제적 주체의 양태를 구상해 보는 것을 목적으로 한다. 이 작업을 위해서 본 논문은 “삶을 가치 있게 만드는 것을 측정하기”(Measuring what makes life worthwhile)라는 미국의 호텔 최고 경영자 칩 콘리(Chip Conley)의 강연문과 “계산 불가능한 것을 계산하는 것”에 관한 데리다의 사유를 접목시켜 보면서, 주체 중심의 동일성을 잣대로 타자를 측정하고 지배하는 폭력의 행위와는 다른 방식의 계산 형식을 탐구한다. 데리다에게 계산은 수리적, 경제적 개념에 국한되지 않고, 독특성으로서 주체와 타자와의 관계 양태와 삶의 형식을 결정하는 철학적, 존재론적 개념에 해당한다. 그의 계산 개념은 주체의 동일성을 내부에서 분화시키는 타자의 “이질적인 낯섬”(a troubling foreignness)을 핵심 범주로 삼는 “불가능성에 의한 계산”으로 정의될 수 있다. 이러한 해체론적 계산을 통해 우리는 경쟁과 효율을 계산의 기본 원리로 삼으면서 자본의 무한 확장과 시장 논리 그리고 기업의 조직과 운영 방식을 인간 행동의 합리성의 정점에 놓은 신자유주의적 호모에코노미쿠스의 한계를 극복하면서 계산 불가능한 것을 계산하는 독특성의 주체 형식을 창안해야 한다. 상처와 변질의 위험 속에서도 계산 불가능한 것을 현실 제도와 다양한 실천들 속에서 지속적으로 계산하면서 타자의 목소리에 윤리적으로 응답할 수 있는 새로운 계산과 실천의 양태를 발명하는 주체, 그것이 바로 신자유주의적 호모에코노미쿠스 이후 도래할 주체, 더 정확히 말하면 우리가 창안해야 할 “도래할 계산의 주체”이다. This paper proposes the new mode of the economic subject, who could come after the Neo-liberalistic Homo-economicus, by employing the Derridean notion of calculation. For this project, juxtaposing American hotel CEO, Chip Conley`s TED lecture, entitled “Measuring what makes life worthwhile” with Derrida’s thought on “calculating the incalculable,” we will attempt to invent the new mode of calculation. This fundamentally differs from that of the voracious subject-based calculation, which measures and appropriates the alterity of the other through the logic of the identity and the economic interest. For Derrida, the act of the calculation is not simply reduced to be a simply mathematical and economic concept; rather, it is an ontological concept that can determine a particular mode of life based on the methods by which one subject measures the singularity of the other. His notion of calculation can be defined as the calculation conducted by the impossibility, which takes as its core category “a troubling foreignness” that can deconstruct the solid identity of the subject within itself through traces of the other. This notion of the new calculation is designed to challenge and confront the dominant power of the Neo-liberalistic Homo-economicus method of calculation, which privileges the unlimited freedom of capital and market by placing entrepreneurial logic (in particular the logic of competition and efficiency) at the heart of current human rationality. In spite of the risk of contamination and distortion, our task is to invent “the subject of the calculation to come,” in the process of calculating and inscribing the incalculable trace of the other at the heart of law and social and economic practices. We attempt this by creating ethical responses to the immeasurable voice of the other, and, in doing so, we can elevate the newly invented calculation into the principle of life in times to come.

『클라리사』의 바로크: 테네브리즘(Tenebrism)과 균열의 알레고리

정재식 ( Jae Sik Chung ) 근대 영미소설 학회 2009 근대 영미소설 Vol.16 No.3

버지니아 울프의 "바로 그 지점": 일반 독자의 선물의 독서법과 독특성의 행복론

정재식 ( Jae Sik Chung ) 한국제임스조이스학회 2009 제임스조이스저널 Vol.15 No.1

By locating Virginia Woolf`s "How One Should Read a Book," which can be called `the common reader`s manifesto of reading,` in the context of her other works such as "Happiness" and A Room of One`s Own, this paper aims to examine how the notions of `the reading method as gift` and `the happiness of singularity` are formulated and presented in the essay. Woolf`s reading method, based on her profound ethical and ontological understanding of the relationship between the author and the reader, is structured as the relation of the gift. Woolf suggests becoming-author as the key element in her reading method of gift. Becoming-author, as the reader`s proper response to the gift given by the author, is comprised of two stages; the first one is to allow ourself to be open to properly receive the gift from the author by eliminating the closed ego. Based on this reception, the readers should furthermore transform the gift into the source of his or her own creativity through the diverse experimentations of the author`s language. Such a form of creativity serves as a substantial foundation for the joyful reading occurring in Woolf`s reading as gift. Of interest here is that the joy of reading can be extended to the principle of `happiness of singularity.` By singularity, I mean the mode of individual existence in which one`s potentiality and creativity can be powerfully intensified and actualized by one`s encounter with the Other (or multiplicities). This mode of singularity gives the joy of freedom by liberating us from the shackles of pre-established ideas, social prejudices and ideologies. In the matrix of Woolf`s way of reading, the author and the readers met as the mode of singularity, and they weave their encounter into a higher stage of happiness by sharing their joy with other new readers. Borrowing from Spinozian dictum, we could conclude that their happiness is not the reward of the reading but the joyful reading itself.

<다크 나이트>(The Dark Knight)와 틈의 키아로스큐로(Chiaroscuro) : ‘한 줌의 윤리’와 위험한 빛의 실험

정재식(Jae Sik Chung) 한국비평이론학회 2016 비평과이론 Vol.21 No.3

본 논문은 배트맨과 조커를 인간의 ‘한줌의 윤리와 정의’의 가능성을 놓고 대결하는 실험가이자 철학자로 정의하고, 그들의 실험의 양태와 철학적 의의를 빛과 어둠(그림자)의 극적 대조를 의미하는 바로크 예술 기법 ‘키아로스큐로’(chiaroscuro)를 통해 설명하고자 한다. 이분법적 대립 관계가 아니라 각 주체의 동일성을 내부에서 분화시켜 버리는 타자성에 의해 더블(the double)로 연결되어 있는 배트맨과 조커는 인간의 최소한의 선과 정의의 실천 가능성을 자신들의 공통의 욕망의 대상으로 추구하면서 서로 충돌한다. 카오스의 사도를 자처하는 조커는 인간의 최소한의 선과 정의의 가능성을 말살하고 인간들이 만든 모든 질서와 법 체제를 붕괴시키려 하는 반면에 인간의 한줌의 선의 가능성을 믿는 배트맨은 자신의 믿음을 법과 제도 체제 내에 기입하려 한다. 배트맨은 이 믿음의 수호를 위해 하비 덴트의 죄를 뒤집어쓰고 어둠의 기사를 선택하는 위험한 실험을 수행한다. 틈의 키아로스큐로는 조커와 배트맨의 존재를 건 거대한 형이상학적 투쟁의 의의를 미학적으로 구현하는 데 최적의 예술 기법이다. 틈의 키아로스큐로는 빛과 어둠이 서로 대립되는 이분법적 구조가 무너지는 지점, 즉 빛과 어둠이 서로 겹쳐지는 낯선 틈을 극적으로 형상화한다. 그 낯선 틈이 바로 다크 나이트의 어둠의 속성을 정확하게 체현하는 지점이다. 여기서 어둠은 빛의 결여나 반대로서 부정이 아니라 빛의 도래를 가능하게 해 주는 낯선 영역을 지칭한다. 이렇게 빛의 가능성을 안으로 품은 낯선 어둠을 극화한 틈의 키아로스큐로는 찬란한 빛의 영광 대신 빛과 어둠의 겹침 속에서 사라지면서 현현할 수밖에 없는 ‘빛과 소리가 소거된 영웅’ 다크 나이트의 도래를 숭고하게 구현한다. This paper defines the characters of Batman and The Joker in the movie The Dark Knight as the philosophers and experimenters, who violently collide with each other over whether the possibility of “minimal ethics and justice” is inherent in human nature. Based on this definition, we explore the philosophical implications of their experiments and struggle by employing the artistic technique, chiaroscuro, which is the dramatic contrast of light and darkness. Batman and The Joker, who are interconnected not in a dichotomous oppositional relationship but as doubles with a deep ontological connection through the alterity, struggle at the expense of their existence. The Joker, professing himself as an apostle of chaos, attempts to demolish the system of law and order in human society, fiercely renouncing the possibility of minimal ethics and justice in human nature. Contrarily, Batman, who has a strong faith in minimal possibility, attempts to lay the foundation for the construction of a system of law and institution that can put his belies into practice. In order to facilitate his beliefs, Batman conducts a very risky and dangerous experiment in which he voluntarily becomes the dark knight, taking Harvey Dent’s guilt upon himself. It is the chiaroscuro of the aperture, which can be the most suitable means of visually embodying their magnificent metaphysical confrontation of the two antagonists. The aesthetic technique gracefully dramatizes the enigmatic gap that occurs from the moment in which light and darkness are strikingly overlapped in their struggle. This gap precisely reveals the nature of the darkness of the dark knight. Herein, this darkness does not feature the privation or a deteriorated version of light but the unrepresentable opening that makes the advent of the true light possible. At the end of the film, the passion and anguish of Batman, who can exist in Gotham City only as the untimely silent hero, are sublimely expressed through the masterful execution of the chiaroscuro of the aperture.

"스턴의 유령":『트리스트람 샌디』와 버지니아 울프의 "증인의 리듬"

정재식 ( Jae Sik Chung ) 한국현대영미소설학회 2006 현대영미소설 Vol.13 No.1

갤로핑(Galloping)의 이중의 리듬: 『트리스트람 샌디』와 들뢰즈의 "강렬한 건강"의 글쓰기

정재식 ( Jae Sik Chung ) 한국18세기영문학회 2009 18세기영문학 Vol.6 No.1

At the intersection of literature and philosophy, Deleuze puts forward an intriguing conceptualization of higher health through the transmutation of perspective on health. Higher health is different from robust physical health that includes the virile athleticism or a complacent state of body. For Deleuze, it means an aesthetic and ethical faculty to create a body and mind, which can affirm uncontrollable events such as contingencies and death as the core of life and, furthermore, transforms them into the foundational power of a joyful life. Viewed in this light, Tristram Shandy can be called one of the great literary works that provides a little known pioneering theory that anticipates Deleuze`s notion of higher health. This is precisely because the novel never organizes our life around the mighty power of death; rather, it gracefully offers a profound, original and deeply moving artistic presentation of the event from the perspective of one who is experiencing the dynamic rhythms of becoming in life. The essence of higher health is beautifully embodied in the double rhythms of galloping, which are expressed as the lighthearted and speedy gait of a horse and the dreadfully rapid rise in consumption. Based on these rhythms, which occurs at the poignant encounter between life and death, Sterne expresses a mode of forgetting which cherishes the memory of the mighty power of death without being dominated by it, and forcefully thrusts it into the seeds of creativity. Through this forgetting, he can invent the profound and joyful mode of dance that "death can little think of." As Tristram proudly professes, Tristram Shandy is an original machine operated by the vertiginous rhythms of the galloping. It is indeed the culmination of higher health that beautifully transforms the ecstatic power of becoming in life into an original artistic form.

흄과 들뢰즈의 공감 이론 사용법: 경험론의 문학적 사용 가능성에 관하여

정재식 ( Jae Sik Chung ) 한국18세기영문학회 2007 18세기영문학 Vol.4 No.2

This paper aims to examine the core of Hume`s theory of sympathy and empiricism by focusing on the way in which Deleuze creates his theory of sympathy based on his original interpretation of Hume. Furthermore, we seek to devise a new mode of literary theory, which is strongly informed by the creative encounter between sympathy and empiricism. For this project, beyond the limitation of the traditional understanding of empiricism, we newly define Hume`s empiricism as the art of generating, maintaining, transforming and expanding the power of "vivacity." In this new definition, Hume`s empiricism does not simply refer to a mode of thought that privileges the impression over the ideas, but also the faculty of thought/feeling to stimulate a new vivacity from memory, idea, and habit, and furthermore, transform it into the vital power of creative and diverse practices in life. Based on the new understanding of Hume`s empiricism, we argue that the core of his theory of sympathy is to convert the new vivacity into the power of invention that can construct the creative community in ethical and aesthetical sense. In the case of Deleuze, who interprets Hume as the great thinker of "the relation of immanence," sympathy comes to be a principle of connection based on the dynamic flow of differences in life and the logic of "AND." Based on the theory of the relation of immanence, Deleuze offers the mode of resonance in the experience of sympathy, which can overcome the violence of the perverse gaze in the mode of male-centered sympathy. Inspired by Hume`s and Deleuze`s theory of sympathy, we investigate creative ways of writing that is informed by the spirit of empiricism. Such styles of writing can powerfully express the real of life with vivacious aesthetic language, eradicating the empty bubble of abstract idealism and affirming the free flow of differences. Referring to the innovative literary techniques and profound understanding of life in the works of Samuel Richardson, Jane Austen and Laurence Sterne, this paper explores the creative but overlooked connection between literature and empiricism.