여성신비가들의 신비체험에 대한 논의

최순양(Choi, Soon-Yang) 감리교신학대학교 2016 신학과세계 Vol.- No.87

여성(신비가)들이 경험하는 신비체험은 과연 여성들에게 해방적인(세상이 주는 “자기 정체성”으로부터 자유롭게 되는) 의미가 있는가? 아니면 오히려 여성들을 일정한 성격으로 자리매김하는 성역할의 반복과 강조를 의미하는 것인가? 이런 질문들에 대해서 이리가라이의 대답은 복합적이다. 이리가라이는 여성 영성가들의 신비체험이 육체적인 면과의 연결성이 있기 때문에 영혼적인 것과 육체적인 것의 연결고리 속에서 여성적 ‘차이’가 드러난다고 보았다. 그러나 한편으로는 부정적 시각도 가지고 있는데, 기독교의 여성신비가들의 신앙과 삶을 살펴보면서 그녀들의 신앙적 합일이나 예수를 따름이 얼핏 보기에는 ‘여성성’을 찾는 것 같지만, 사실은 오히려 그 여성성이 도구화되고 있기 때문에 이런 과정이 여성성을 드러내거나 표방하지 못한다고 보았다. 따라서 이 논문에서는 이리가라이가 여성주의적 철학을 전개하는 데 있어 살펴보았던 여성신비가들에 대한 논의들을 다루어 볼 것이다. 그리고 이런 이리가라이의 관점이 베긴회 여성신비가 예컨대, 마가레트 포레트 등에게 적용해 본다면 어떻게 차이들을 생산해 낼 수 있을까라는 논의도 다루어 보고자 한다. 따라서 이리가라이의 연구를 기독교 여성신비가들과 연관지어 소개하고, 그녀의 관점이 베긴회라고 하는 여성신비가들에게는 어떻게 적용될 수 있는지의 문제를 다루면서, 이리가라이가 표방했던 여성성과 여성의 신비적 신앙이 무엇인지에 대해서 살펴볼 것이다. What is the relationship between mystical experience and ‘the liberation of women mystics’? Does the mystical experience only provide fixed sexual roles to women mystics? Concerning these questions, Irigaray’s answers are rather complicated. For Irigaray, women mystics’ union with the divine have two dimensions. Women mystics meet the divine physically and spiritually. The difference of women from male comes out in this point. Irigaray, however, also sees the negative side of women mystics. In their mystical experiences the feminine side of union, such as Jesus’ suffering, is only used as a tool to make the soul acsend to the eternal divinity. For this reason, in this process, women mystics cannot find their difference, that is, ‘jouissance.’ In this study, I will examine how Irigaray understands women mystics and compare that view with another kind of women mystics, that is, Beguines. Beguine mystics’s process of union with God can be argued from a little different perspective.

스피박의 서발턴(하위주체)의 관점에서 바라 본 아시아 여성신학과 민중신학적 담론에 대한 문제 제기

최순양(Soon-Yang Choi) 연세대학교 신과대학(연합신학대학원) 2013 신학논단 Vol.72 No.-

In our history, there have been the people who could not articulate their ideas and voices because they do not know how to be engaged in academically textualized area. We call this people “Min-jung” or the Third world women and so on. In often cases, however, they could be heard and introduced by some intelligent who are interested in these people such as minjung theologians and postcolonial feminists. Thanks to those pioneers, we have achieved so many fruitful liberal and socialized theologies. In spite of the achievements, there has been certain gap between academic world and the real lives of those people. For this reason, this paper raises some issue of ‘reperesentation’ which Gayatry Spivak introduces in order to figure out her postcolonial feminist perspective. Spivak argues that the intelligent who speak for ‘subalterns’ (Spivak’s own term for minjung), violate subaltens’ intention and real voices whether they are aware of it or not. She argues that even radical intelligent such as Marxian and Deleuzians produce a sort of distorted images of ‘subalterns.’ They tend to have some stereotypes and prejudice toward subaltern even in the process of engagement and communication. In this paper, therefore, I have introduced Gayatry Spivak’s theory related to the issue of ‘representation’ and the problems associated to it. I have shown how Spivak pays attention to the “voiceless-ness” of the subaltern and the way in which the intelligent make the voiceless voices to be heard and speak. Additionally, I have dealt with Kwok Puilan’s postcolonial feminist theology and Kwon Jinkwan’s minjung theology focusing on how they represent and articulate the lives and voices of the subaltern in their theological arguments. Finally, I have considered the way in which theologians speaking for the ‘subalterns’ can change our perspectives so that they might listen better to the subalterns’ own voices. In our history, there have been the people who could not articulate their ideas and voices because they do not know how to be engaged in academically textualized area. We call this people “Min-jung” or the Third world women and so on. In often cases, however, they could be heard and introduced by some intelligent who are interested in these people such as minjung theologians and postcolonial feminists. Thanks to those pioneers, we have achieved so many fruitful liberal and socialized theologies. In spite of the achievements, there has been certain gap between academic world and the real lives of those people. For this reason, this paper raises some issue of ‘reperesentation’ which Gayatry Spivak introduces in order to figure out her postcolonial feminist perspective. Spivak argues that the intelligent who speak for ‘subalterns’ (Spivak’s own term for minjung), violate subaltens’ intention and real voices whether they are aware of it or not. She argues that even radical intelligent such as Marxian and Deleuzians produce a sort of distorted images of ‘subalterns.’ They tend to have some stereotypes and prejudice toward subaltern even in the process of engagement and communication. In this paper, therefore, I have introduced Gayatry Spivak’s theory related to the issue of ‘representation’ and the problems associated to it. I have shown how Spivak pays attention to the “voiceless-ness” of the subaltern and the way in which the intelligent make the voiceless voices to be heard and speak. Additionally, I have dealt with Kwok Puilan’s postcolonial feminist theology and Kwon Jinkwan’s minjung theology focusing on how they represent and articulate the lives and voices of the subaltern in their theological arguments. Finally, I have considered the way in which theologians speaking for the ‘subalterns’ can change our perspectives so that they might listen better to the subalterns’ own voices.

한국사회에 만연한 여성인식의 왜곡, 그 정점의 강남역살인사건

최순양(Soon Yang Choi) 한국여신학자협의회 2016 한국여성신학 Vol.- No.83

여성신학의 발전 과정을 통해서 본 성차 이해

최순양(Soon-Yang Choi) 혜암신학연구소 2023 신학과교회 Vol.19 No.-

초창기 여성학자들은 인간에게 존재하는 성의 차이는 남성과 여성의 차이를 말한다고 믿었다. 그러나 인간에 대한 연구들이 발전하면서 인간이 가지고 있는 다양한 몸들을 여성과 남성이라고 하는 두 가지의 성으로만 나누는 것이 가능한가라는 문제가 제기되었다. 이러한 생각의 발전은 급기야 인간을 남성과 여성으로만 분류하는 것은 무언가 중요한 것을 놓치고 있다는 것을 보게 하였고, 인간과 인간 사이에 존재하는 차이는 성의 차이 외에 인종적, 계급적 차이들도 존재한다는 것을 깨닫기 시작하였다. 따라서 이 논문에서는 성의 차이(sexual difference)가 시대가 발전하면서 어떻게 다르게 이해되었는지를 다루었다. 이러한 성의 차이를 사회학적으로만 바라보는 것이 아니라, 여성 신학에서도 성의 차이를 어떻게 이해해 왔는지를 살펴보았다. 이 논문은 시몬 드 보부아르 등과 같은 초기 여성주의자들의 이론과 생물학적 본질주의의 입장을 소개하고, 이러한 사상을 신학적으로 전개한 샐리 맥페이그(Sallie McFague)와 엘리자베스 존슨(Elisabeth A. Johnson)의 신학에 대해 살펴본다. 그리고 여성과 남성의 차이도 존재하지만, 여성과 여성 간의 인종적 차이도 존재한다는 것을 주장한 우머니즘을 살펴보고, 이러한 우머니즘이 신학적으로는 어떻게 전개되었는지를 다루었다. 마지막으로 성의 차이, 혹은 인간의 성 정체성이라는 것은 고정적으로 확정될 수 있는지에 대해 질문하고 있는 주디스 버틀러(Judith Butler)의 비본질주의적 인간 이해를 정리해 보고, 이런 견해가 신학적으로 연결된 캐서린 켈러(Catherine Keller)의 ‘되어가는 신학’, ‘테홈 하나님’에 대해 살펴보면서 이 논문을 마치고자 한다. In this paper, I will deal with how sexual difference began to be understood differently as the times developed. At the same time, we will not only look at these gender differences from a sociological perspective, but also examine how these gender differences developed in feminist theology ― mutually influencing each other in women’s studies. This article introduces the position of biological essentialism, such as Simone Beauvoir, the theory of early feminists, and examines the theology of Sally McFague and Elizabeth Johnson, who developed these ideas theologically. In addition, we will examine Womanism, which asserted that there are differences between women and men, but also racial differences between women, and how this Womanism developed theologically. Judith Butler’s non-essentialist understanding of human beings, which questions whether gender differences or human sexual identity can be fixed or not, will be summarized, and then I would like to move to Catherine Keller, whose views are theologically connected. I would like to conclude this thesis by examining the “theology of becoming” and “Tehom God”.

Box Test 반복하중 재하시험을 통한 광폭 침목의 침하 특성 분석

황성호(Sung Ho Hwang),장승엽(Seung Yup Jang),최순양(Soon Yang Choi),김은(Eun Kim) 한국철도학회 2015 한국철도학회 학술발표대회논문집 Vol.2015 No.5

육성용접에 의한 마모 차륜의 원형 복원 및 기계적 특성평가

구병춘(Byeong Choon Goo),황성호(Sung Ho Hwang),최순양(Soon Yang Choi),이영진(Young Jin Lee) 한국철도학회 2018 한국철도학회논문집 Vol.21 No.3

트린 민하(Trinh T. Minh-ha)와 스피박(Gayatry Chakravorty Spivak)을 통해 본 탈식민지적 여성이해

최순양 이화여자대학교여성신학연구소 2013 여성신학논집 Vol.9 No.-

It is not exaggerate to say that main theme of feminism has been mostly, ‘who are women’, ‘how to define women.’ However, as the understandings of ‘subject’ become complicated and diverse, it is not easy to define and categorize women’s subject. In this essay, therefore, I would like to introduce film-maker and theorist Trinh T. Minha and her way of understanding colored women. Trinh tries to articulate the subject of women through writing and narratives. In this process, however, the observer’s attitude plays very important role. Trinh suggests that the observer should struggle with her own prejudices and tries to be free from them. Also, I would like to deal with Gayatry Chakravorty Spivak understanding of ‘subaltern’ and how she connect it with women’s subjectivity. Postcolonial theorist, Gayatry C. Spivak raises some serious question about ‘representation’ and how intellectuals oftentimes violate the subject of sublatern women. Intellectual (women) tend to build some stereotypes toward subaltern even in the process of engagement and communication. In this paper, therefore, I have introduced Trinh Minha and Spivak’s theory related to subject of (colored) women and have compared two theorists’ ideas. For two theorists together, how the observers(intellectuals) deal with subaltern women influences the subject of the women. In this way, I have tried to seek more delicate and complicated understanding of colored women who, for long time, have been silent in many academic discourses. I have also suggested how important the attitudes of intellectuals play in the academic theories especially feminist (theological) theories.