조선후기 한양의 상류주택과 비교를 통한 낙선재의 건축특성 연구

조규형,Cho, Kyu-Hyung 한국건축역사학회 2012 건축역사연구 Vol.21 No.1

Nakseonjae in Changdeokgung Palace was established at The King Hunjong's 13rd year (1847), the mid-19th century. It was constructed for own rests of King Hunjong and the residence of Kyungbin (king's concubines), and is showing features of upper-class houses from several points such as rustic architectural types by getting out of authoritative aspects as king's shelter space within the palace, block and floor distribution that separated spaces for men and women, simplicity in structures and styles, and non-colorful painting etc. This study aims at tracing on which architectural types did the upper-class houses within Hanyang (modern Seoul) at late Joseon Dynasty have and what was characteristics of Nakseonjae. The resemblance between Nakseonjae and the upper-class houses was very little differences from scale aspects, and floor plan shapes of Anchae (women's quarters) and Sarangchae (men's quarters) were followed basic common styles. Also, resemblance could be confirmed in the structural styles too. Characteristics of Nakseonjae are showing apparent differences from clearance compositions such as hall configuration etc. Nakseonjae was king's dwelling place, and spaces for house's collateral functions such as kitchen, stable, and warehouse etc together with shrine were unnecessary, and such places were substituted into servants' quarters for assisting the Royal family. In detailed structural styles, column's size was larger 3cm or more than the upper-class houses, and its height was higher to the degree of 30~60cm. Besides, formality as king's shelter space was raised more in decorating aspects, and Nakseonjae was implemented by getting architectural influences from Qing Dynasty of China. This study induced features of Hanyang's upper-class houses at the 19th century by supplementing distribution and space configurations at existing cases of Seoul and Gyeonggi area together with house diagrams having been collected by Gaokdohyung (site and floor plan) of Jangseogak Library, and confirmed resemblances and differences with Nakseonjae, that is, features of Nakseonjae. Through the result, this study judges a fact that architecture of Nakseonjae seemed to be affected from conveniences of upper-class houses within Hanseong, and also architectural styles and distribution types of Nakseonje would give influences to the upper-class houses.

후기인쇄문화로서의 가상공간: 소설미학과 디지털 내러티브

조규형(Kyu-hyung Cho) 한국비평이론학회 2004 비평과이론 Vol.9 No.2

Hypertext digitally enhanced the textuality of printed texts, and cyberspace is no more than a global network of hypertexts In this sense, cyberspace continues as much as discontinues the cultural logic of print culture This means we can address the digital narrative of cyberspace as the highest and late phase of print culture The newspaper and the novel, two representative forms of print culture, helped the general public to establish and maintain the cultural, national, and individual subjectivity Especially the process of reader's immersion and relief m and out of the narrative facilitated those subject formations Unlike Its apparent differences from printed book, cyberspace also presupposes the socio-cultural and material conditions which enabled print culture Accordingly, cyberspace, digital narrative, hypertext, and novel showcase the wide spectrum of print culture This continuity demands us to withdraw the simple dichotomy of print and digital culture, finally recasting the exclusive features of print culture We need to read cyberspace in terms of the late print culture as much as to reappraise the properties of print culture

허구, 그 존재 논리와 가치:

조규형(Kyu hyung Cho) 한국비평이론학회 2017 비평과이론 Vol.22 No.2

문학은 허구이다. 문학은 자신의 허구적 측면을 ‘시적 관용’의 차원에서 논증하고 변호해온 역사를 갖는다. 이 논문은 진화론적 시각, 특히 진화 심리학과 인지 신경과학의 시각을 반영하면서 문학의 허구 프레임이 갖는 의미와 의의를 재점검하고자 한다. 인간의 언어는 사물과 사태의 개념화와 추상화를 촉진하였으며, 이에 기반한 반사실적 사고로서의 허구는 인류의 인지적 진화에 있어 가장 최종 심급에 위치하고 있다. 정신분석학, 역사학, 탈식민론 등을 참조하면서 자신의 논리를 지속적으로 재점검 해온 문학과 문화 연구는 이제 인문 사회적 사유와 함께 인류학과 진화 심리학 그리고 인지과학 등이 제시하는 시사점을 포월하면서 그 지적 지평을 넓혀갈 필요가 있다. Literature dwells in fictional space. Drawing on such concepts as ‘artistic,’ ‘poetic,’ or ‘dramatic’ license, literary studies have a standard genealogy in defending the fictionality of literature. Accommodating some implications of the evolutionary perspective, especially evolutionary psychology and cognitive neuroscience, this paper tries to articulate the intellectual horizon of literature in a more expansive disciplinary orientation and to recast the much discussed project of consilience between natural science and humanities. In conjunction with adaptive, prospective, and constructive meaning-making engagement, enabled by linguistic conceptualization and abstraction in the development of the human species, the fictive thinking goes hand in hand with its cognitive fluidity. The imaginary and fictional mode of literature, par excellence, is a chief exemplar of cognitive revolution in human evolution. Taking over those controversies concerning nature vs. nurture, science vs. humanities, and biology vs. culture, this paper suggests that as for literary studies at least what is called for at present is both to counterbalance an uneasy biological reductionism and also to interconnect the established self-productive autonomy of literary theories with other academic fields, especially anthropology, evolutionary psychology and cognitive neuroscience.

영어권 문학 읽기 : 탈식민 텍스트와 윤리적 개별성

조규형(Kyu-hyung Cho) 한국영미문학교육학회 2005 영미문학교육 Vol.9 No.2

Postcolonial theories played a pivotal role in the selection and introduction of Postcolonial literary texts. Arguably the year of 1985 witnessed the practical grounds for such a move with the publication of three seminal essays: Gayatri Chakravorty Spivak's "Three Women's Texts and Critiques of Imperialism," Homi Bhabha's "Signs Taken for Wonders: Questions of Ambivalence and Authority under a Tree outside Dehli, May 1817," and Edward Said's "Orientalism Reconsidered." Spivak and Bhabha's essays, in particular, offered us the representative examples of Postcolonial novels such as Jean Rhys's and V. S. Naipaul's. In other following essays, Spivak extended the list by reading R. K. Narayan's The Guide and Mahasweta Devi's important short stories, and further articulated the critical frame of reading those texts. Spivak's discussion of Devi's two stories, "Douloti the Bountiful" and "Pterodactyl, Puran Sahay, and Pirtha," best exemplifies her articulate reading of Postcolonial texts. Her discussion focuses on the "secret encounter" with the socio-culturally different other, and calls for an "(im)possible ethical relation" between (so-called) us and them. Termed the "ethical singularity," it takes pains to do justice on cultural phenomena on their own terms. Despite its concern with the aesthetic particularity, of course, it does not exclude the importance of socio-political sphere. Spivak reiterates this ethical responsibility-in-singularity is not an issue of alternative choice between aesthetic particularity and socio-political historicity. Surmounting the aporia of binary opposition, Spivak's reading differentiates and redraws the boundary of literariness in literary works. According to Spivak, "Literary reading teaches us to learn from the singular and the unverifiable." This is particularly or at least equally true for the Postcolonial literatures. As Puran, one of the heroes in Devi's story, reaches his new resolution at the end of the story, readers are required to address both socio-historical context and aesthetic singularity at the same time and the same weight. In the current milieu of New Historical, Cultural, and Postcolonial Studies, this means a plea for a revisionary justification of the singular, authentic, and aesthetic territory of literature in general.

인간과 인문학의 재점검: 데리다의 「인문과학 담론에서의 구조, 기호, 그리고 변용」 정독

조규형 ( Kyu Hyung Cho ) 한국영미문화학회 2013 영미문화 Vol.13 No.3

At a conference held at Johns Hopkins University in 1966,`Jacques Derrida delivered his paper “La structure, le signe et le jeu`dans le discourse des sciences humaines[Structure, Sign, and Play`in the Discourse of the Human Sciences],” arguably the seminal`earmark of Poststructuralism and Deconstruction. Because of the`density and intricacy in its deliberation for the future direction of`the human sciences, Derrida`s discussion calls for an explicative`articulation in its reading and proper appraisal.`Derrida`s paper particularly focuses on the mapping of theoretical`trajectories and situations that led up to his time. Rather than`simply breaking away from the limitations of various theoretical ‘endeavors, Derrida addresses the centered and incomplete structurality’ of Structuralism. Derrida`s engagement foregrounds the possibility`of ‘event’ and genuine ‘freeplay’ even within the structure of ‘Structuralism through the infinite associations and supplements of ’its various factors. His theoretical account, however, does not call’ for an unreserved elimination of Structuralism laid out by Claude’ Levi-Strauss, nor was he acting as a resolute disciple of`Nietzschean Hermeneutics. Between scylla and charybdis, Derrida`proposes a methodology of “differance” to observe differences and`associations between Levi-Straussian Structuralism and Nietzschean`radical Hermeneutics. An exemplary conceptual construct engendering`events, Derrida observes, comes up in a self-contradictory idea as`in ‘pharmakon’ acting as both remedy and poison. Later, Derrida`proceeds to use the medical concept of ‘autoimmunity’ to describe ’how the self-defeating arrangement of socio-political structure could’ reveal both risks and opportunities.’ Derrida`s final concern intensely revolves around the mission of`the human sciences serving as a source of continual revision of the`proper notion of human being. Today, as a distinguished theoretical`attempt, Catherine Malabou`s exposition of neuronal plasticity ‘retrieves Derridean belief in the mission of the human sciences.’ Malabou`s extension of synaptic plasticity within the human brain`toward the concept of human identity urges the human sciences to ‘come up to a series events of re-marking and re-creating the idea’ and ideal of the human as of now.

정치 윤리학으로서의 민족주의: 민족과 개인의 욕망

조규형 ( Kyu Hyung Cho ) 한국영미문화학회 2010 영미문화 Vol.10 No.2

Nationalism endorses a collective movement to establish an authentic position in the international cultural and political arena. Arguably the dialectic of nationalism and geopolitics bears a reassuring similarity to the philosophical lineage going back, at least, to Hegelian dialectic of universality and particularity. This dialectic platform has been concerned with sustaining, among other things, the dynamics between the universal and the particular. In practical terms, nationalism prompts increased sensitivity to socio-political pressures coming from abroad to cancel the national particularity into geopolitical, so-called universal, anonymity.Drawing suggestively from psychoanalysis, Lacanian ethics in particular, this discussion articulates the ethics of nationalism. Recounting Kantian self-determination as a reference point for responsible morality, Lacan suggests the problematics of desire as an alternative index for ethics. As individual desire flows from the unfathomable abyss of misrecognition, Lacanian ethics dissuade individuals to unlearn the fantasy that their own real desire, a residue produced by the Symbolic process, can be satisfied with that very socio-cultural Symbolic. Subjecting nationalism to Lacanian implications, Zizek illuminates nationalism as a small screening object which obscures as much as displays the circuits to the individual desire. Psychoanalytic ethics addresses that the ethical base should be found upon the particular, individual, real desire. As far as the nationalist cause also puts emphasis upon particularity rather than universality, nationalism is logically positioned to exert reflective efforts on empowering its constitutive individuals. Lacanian ethics persuades us to challenge the universal claim and to work through to regenerate nationalism in presenting its final contribution towards individual particularities.

이론의 영혼

조규형(Kyu Hyung CHO) 한국비평이론학회 2022 비평과이론 Vol.27 No.3

‘영혼’은 매우 전통적이면서, 낡고 용도폐기 된 용어에 가깝습니다. 이제 ‘영혼’ 대신 ‘자아’와 ‘자기’가 지배적 용어가 되었고, 오늘날 자아 역량의 무한한 제고를 강조하는 ‘자기계발’이나 이러한 상황의 한계를 인정하는 ‘치유’가 주된 관심의 대상이 되었습니다. 이런 가운데 푸코의 마지막 강의들은 소크라테스의 ‘영혼 돌보기’를 소환하고 있습니다. 소크라테스에게 ‘영혼 돌봄’ 기제는 ‘자기 성찰’을 넘어 ‘자기 배려’를 통해 개인의 내면적 기준의 설정과 함양을 권합니다. 이는 객관적 현실을 회피하고 지나치게 개인적 내향성을 지향한다는 평가에 직면할 수 있지만, 소크라테스의 또 다른 기제인 ‘진술(眞述)’은 이러한 유아독존적 차원을 보완합니다. 푸코는 소크라테스의 사례에서 한층 나아간 분명한 사례로 견유주의 모델에 주목합니다. 미완으로 남은 푸코의 견해에 기대면, 견유주의자들은 형이상학적이기보다는 동물적인 차원의 경험 등 극단적 실험을 통해 자신의 영혼을 주관과 객관의 긴장된 동역학 속에 파악하고자 합니다. 여기에서 영혼은 영원한 속성의 존재이기보다는 현실 세계와 여러 타자들 사이에서 확보되고 관리되며, 위협받고 명멸하는 가운데 부단히 스스로의 논리를 의심하고 실험하는 주체로서의 영혼입니다. 생각과 추측, 허구와 비평이 함께하는 이론(理論)은 객관적 이(理)와 주관적 논(論)의 긴장과 균형의 과정 속에서 그 영혼이 창출되고 유지되는 공간으로 파악할 수 있습니다. 여기에서 직관적이고 이성적인 면모는 시공을 넘는 영원성을 갖고, 이와 함께 개인적 판단과 삶의 스타일 또한 덧붙여져 왔습니다. 프로이트의 이론, 푸코의 이론, 데리다의 이론 등으로 지칭되는 이론은 개인의 영혼과 그 진술의 전형으로 남아 있습니다. 정보와 데이터의 세계에 상존하는 이론의 영혼은 한 개인의 영혼을 일깨웠고, 이제 그 개인의 영혼이 이론의 영혼에 조금이나마 보답하고 기여할 수 있기를 바래봅니다. ‘Soul’ is a very traditional, old-fashioned, now archaic, and even obsolete term. Instead of ‘soul,’ today ‘ego’ and ‘self’ have become the dominant terms in both academic and general usage. ‘Self-development’ emphasizes the infinite enhancement of individual ego on the one hand, and ‘self-healing’ trend acknowledges the limitations of this situation on the other. Foucault’s last lectures, however, recalled the case of Socrates’ “taking care of one’s soul.” Socratic care of the soul goes beyond ‘self-reflection’ and forward to the ‘self-care’ of individual inner standards. Socrates puts another emphasis upon ‘parrhèsia’(free speech) so as to avoid the potentially extreme individualist turn of the self care. Foucault wanted to present the Cynic model as a clear example of going further than that of Socrates. Cynics seek to grasp their souls in tense dynamics of subjectivity and its others, and intentionally and constantly test themselves with extreme experiences of even sub-human as well as metaphysical dimension. Here, the soul is not a substance of eternal nature, but rather a constantly doubting and experimenting subject to be established and managed. Theory, as a space of criticism, conjecture, and fiction, creates and maintains its subject of tension and balance between objective reason and subjective argument. Here, intuitive and rational logic interweaves with personal judgment and lifestyle. Freud’s, Foucault’s, and Derrida’s theories represent prototypes of the individual subject’s soul that survives in the age of information and data.

미학과 윤리학의 문제적 구조 : 상호 관계의 재조망

조규형(Kyu-hyung Cho) 한국비평이론학회 2005 비평과이론 Vol.10 No.2

In response to the Mutlticulturalist claims of the ethico-political as well as the Postmodern claims of the aesthetic in literary and cultural studies, this paper reviews the problematic relationship and entertwinement of aesthetics and ethics, and suggests its revisionary implications toward the current literary studies. The relational discussion of the two disciplines is best instanced in Kant's luminary statement around the end of Critique of Practical Reason: "Two things fill the mind with ever new and increasing admiration and awe, the oftener and the more steadily we reflect on them: the starry heavens above and the moral law within." Actually this declaration epitomized Kantian efforts in making a metaphoric and symbolic bridge from the ethical to the aesthetic. It is Lyotard in particular who applied the Kantian idea of the sublime and justified the symbolic representation in the ethical controversy surrounding the issue of Holocaust. Lyotard warned the witnesses and testimonies by the Holocaust survivors should be regarded as, at least, sublime allusions to the unspeakable atrocities. Amid the New Historical, Multicultural, and even Postmodern environment, Eagleton also advised us to dialectically understand the humanistic legacy of the aesthetic concerns born in the Enlightenment era. After discussing the three major theorists, this study focuses on Satya P. Mohanty, and concludes with a commentary on the ways to supplement his revisionist theory of Multiculturism and New Historicism.

Negotiating "A Sound Heart": Mark Twain`s Societal Morality in Huckleberry Finn

조규형 ( Kyu Hyung Cho ) 근대영미소설학회 1998 근대 영미소설 Vol.5 No.1

마크 트웨인 문학에 대한 많은 논의들은 상호 대립적인 결론에 도달하고 있다. 트웨인이 궁극적으로 결정론적 비관론 혹은 인본주의적 낙관론에 경도하고 있다는 이분법적 결론들은 이러한 대립적 논의구도의 한 예에 불과하다. 트웨인 자신도 이러한 이분법적 사고에서 많이 벗어나지 못하고 있는 듯 하다. 그 한 예로 트웨인은 인간의 양심과 "건강한 심성"을 구별하면서, 전자는 사회 문화적으로 형성된 것으로 공적 기능을 갖는 것이라면 후자는 이와 달리 인간에게 본래적인 순수하고 건실한 개인적 판단력이라 정의한다. 이 둘 가운데 트웨인은 『헉클베리 핀』(1884)이 양심의 패배와 "건강한 심성"의 승리를 보여준다고 언급하고 있다. 그런만큼 트웨인과 그에 대한 비평 모두는 이 문제에 관하여 어떤 양극화된 불일치보다는 일정한 합의를 유지해 왔다. 하지만 작가의 분명한 구도와 달리, 우리는 『헉클베리 핀』에서 순수하게 인간에게 내재한다는 "건강한 심성"이 사회와의 교류에 의해 생성되고 있음을 읽을 수 있다. 그것은 특히 이러한 본래적이라 상정되는 심성이 주로 현실사회 내의 자극에 의해 그 존재가 확인되며, 또 이에 따라 생성된다고까지 말할 수 있기 때문이다. 이는 인간에게 상정되는 가장 개인적인 심성의 생성과 존재조차도 일정하게는 사회와의 연장선에 있고, 또 이와 부단한 절충적 교류관계를 형성하고 있음을 보여준다. 이것은 『헉클베리 핀』이 출판될 시기의 트웨인의 정치적 성향에 대한 고려에서 더욱 분명해질 수 있다. 오랜동안 트웨인은 자신의 정치적 성향을 보수적인 공화당 계열로 분류하면서, 실제 정치와 상당한 관련을 맺어오고 있었다. 그러나 1980년대 중반에 접어들면서 트웨인은 전통적인 공화당계의 혁신을 요구하는 먹웜프(Mugwump)운동에 동참하고 있다. 공화당원의 일부가 1884년의 대통령 선거에서 자기 당 후보인 제임스 블레인(James G. Blaine)이 아니라 오히려 민주당 후보인 글로버 클리브랜드(Grover Cleveland)를 지지하고 나서자, 블레인을 지지자하는 파는 이들을 기회주의자 혹은 배반자라는 의미에서 (원래 잘난체하는 인디안 지도자를 일컫는) 먹웜프라 이름하였다. 당시 이러한 견해차는 두 후보 모두에게 문제가 있었기 때문이었다. 블레인은 정치적으로 부패한 공적 경력에, 클리브랜드는 사생아가 있는 개인적 도덕성에 문제가 있었다. 이 양자 가운데 트웨인은 사회적 규율에 보다 많은 무게를 두면서 개인적 도덕성(Blaine) 보다는 공적인 도덕성(Cleveland)을 택하고 있는 것이다. 이와 그 궤를 같이 하면서, 『헉클베리 핀』에서 개인적 차원의 "건강한 심성"은 최소한 사회적·공적 도덕성과 변별되기보다는 긴밀히 연계되어 있다고 할 수 있다. 이는 이 소설이 개인적 도피주의나 사회 전복적인 순수성의 문학이기보다는, 사회내의 건강한 중산층의 문학일 가능성을 높인다. 즉 헉 핀의 현실도피에의 회원은 궁극적으로 주어진 현실에 대한 일정한 코멘트가 되면서, 부정적 제스쳐 속에 긍정적 목표를 갖고 있다는 것이다. 그의 강과 물을 오가는 여정에서 대변되듯 부정과 긍정은 상호 부단한 운동과정 속에 진정한 의미를 갖게되며, 개인의 순수한 마음은 현실 사회와 연계된 긴장관계 내에서 생성되고 파악된다고 할 수 있다. 이는 본래적인 것으로 상정된 개인의 "건강한 심성"과 사회문화적 경험이나 교육에 의한 양심이 이항 대립적이기보다는 상호 차연(差延)의 관계에 있음을 함의하고 있다.

이론하는 자아 -문학교실에서의 비평이론-

조규형 ( Kyu Hyung Cho ) 영미문학연구회 2007 안과 밖 Vol.0 No.23