생태 묵시록으로서의 엘리엇의 『황무지』

김원중(Won-Chung Kim) 한국T.S.엘리엇학회 2001 T.S. 엘리엇 연구 Vol.11 No.-

웬델 베리의 음식의 경제학과 섭생의 윤리

김원중(Won Chung Kim) 한국아메리카학회 2014 美國學論集 Vol.46 No.2

This paper investigates how Wendell Berry's ideas about food and eating are closely related with his life-long struggle to keep a traditional and sustainable way of life within a local community. The importance of farming to Berry cannot be overemphasized because it is, above all, one of the most direct and fundamental expressions of our relationship with nature. His criticism of current industrial farming is unforgiving and relentless because it devastates the land, the very source of farming and thereby our food. His alternative to this self-annihilating economy of greed is traditional farming, based on the husbandry and stewardship of farmers who take nature as measure. Berry's idea of eating is best summarized in his words, "eating is an agricultural act," which means eating is not just an act of filling our stomachs but a whole process of farming from the production of food to its distribution and consumption. He insists that we should eat responsibly and that our eating should be an act of pleasure. Only when we first understand how and what we eat largely determines the fate of the earth and secondly, become ecologically conscientious eaters instead of ignorant and passive victims of the industrial farming and food industry, can our eating be an act of pleasure and responsibility. By practicing the economy of husbandry and responsible eating, Berry claims that we can save our ecologically devastated world and our own endangered health.

Ecological Poetics of the Union of Self and Things in the Poetry of Kyubo Lee, Matzo Basho and A. R. Ammons

Won-Chung KIM(김원중) 문학과환경학회 2020 문학과 환경 Vol.19 No.2

이 논문은 물아일체 사상이 자연을 생태적으로 새롭게 인식하는 방법이 될 수 있음을 탐구한다. 이 도교 개념은 전통적으로 자연과 인간의 조화를 일컫는 말로 이해되어 왔다. 그러나 이 구절은 동아시아 시인들과 작가들이 자연을 인식하는 독특한 방법으로서 널리 사용되었다. 자연을 있는 그대로 인식하기 위해 동아시아 작가들은 전통적으로 두 가지 방책을 사용했다. 첫째는 좌망으로서 자신을 천하만물에 투사하는 것이 아니라 스스로 가만히 앉아 만물에게 자신을 내어주는 것이다. 둘째는 적극적으로 사물과 자신을 하나로 하는 물화인데 이를 통해 공감과 연민의 감정이 생겨난다. 이 두 가지를 통해 이들은 인간중심적 견해에서 벗어나 지구 만물과의 근원적인 일체를 경험할 수 있었다. R. H. 블라이쓰는 하이구의 정수는 사물과 우리들 사이의 본래적이고 가장 중요한 일체성을 실현함으로써 사물을 이해하는 것이라고 주장한다. 이를 통해 그는 물아일체의 원리가 바쇼의 하이구에 어떻게 구현되어 있는지를 보여준다. 이규보는 이 물아일체 개념에 불교의 자비와 유교의 측은지심을 더해 이를 물에 대한 사랑과 동정의 시학으로 발전시킨다. 도교의 물아일체 사상은 현대 과학으로서의 생태학과 도교 사상에 조예가 깊은 A. R. Ammons의 생태시에서 만개한다. 물아일체 사상은 이 시인들로 하여금 고질적인 인간중심주의를 극복하고 생태적 평등주의를 함양할 수 있는 방안을 제공한다. This paper studies how the “Union of Self and Things (物我一體)” can be reinterpreted as an ecological way of perceiving nature. The four-character phrase has traditionally been interpreted as referring to a state of harmony between humanity and nature. But it is also a unique way of perceiving nature and widely practiced by poets and writers in East Asia. In order to perceive nature as is, East Asian writers have traditionally employed two main tactics. The first is forgetting oneself, that is, not to exert oneself onto ten thousand things of the world, but to allow oneself to stand still at the receiving end. The second is positively identifying oneself with things―hence evoking sympathy and compassion. By practicing these virtues, one can escape the prison of human-centered vision and experience essential oneness of all things of the planet earth. According to R. H. Blyth, the core spirit of haiku is “the apprehension of a thing by a realization of our own original and essential unity with it.” He thereby shows how the principle of the “Union of Self and Things” is also embedded in the haikus of Basho. Kyubo Lee develops this idea of oneness into an ecological poetics of love and compassion by adding Buddhist idea of mercy and Confucian idea of compassion. This Taoist idea of oneness blooms fully in the ecological poetry of A. R, Ammons who is learned at the modern science of ecology and Taoism. The poetics of the union of self and things has led these poets to overcome the chronic anthropocentricism and foster the biotic egalitarianism.

H.D. 의 『삼부작』

김원중(Won-Chung Kim) 한국T.S.엘리엇학회 1999 T.S. 엘리엇 연구 Vol.7 No.-

H.D. 의 『삼부작』

김원중(Won-Chung Kim) 한국T.S.엘리엇학회 2000 T.S. 엘리엇 연구 Vol.9 No.-

웬델 베리의 『나무들의 성가대』에 나타난 안식의 생태학

김원중 ( Won Chung Kim ) 한국현대영어영문학회 2012 현대영어영문학 Vol.56 No.1

This paper investigates how Wendell Berry`s idea of the Sabbath suggests an alternative way of ecological living by closely reading A Timbered Choir: The Sabbath Poems 1977-1997. The main idea of his Christian ecology such as God as the creator of the world and the continuous creation of the world constitutes the basis of his Sabbath ecology. Sabbath is not merely a day to rest or stop working, but also to experience the presence of God in one`s life and in His creation. Through this experience, Berry thinks, we can restore God as the Creator and the sacred into the secularized world, as well. In this new vision of Sabbath, he finds a way to get over the most harmful dichotomy between the soul and the body, the sacred and the profane, which has justified the industrial economy`s exploitation and contamination of nature. Berry proposes God`s economy or the Sabbath economy as an alternative whose first principle is to keep the creation healthy and whole.

음식은 세상의 몸

김원중(Kim, Won-Chung),한진경(Han, Jin-Kyoung) 문학과환경학회 2014 문학과 환경 Vol.13 No.1

This paper explores Michael Pollan’s vision of ecological eating through a close reading of his book, The Omnivore’s Dilemma. He asserts that our eating is not just a mere physical act but a spiritual act which connects humanity with nature. By simplifying the complex working mechanism of nature and dissecting food into nutrients, industrial agriculture and food industry manipulate our food to produce nothing but “edible foodlike substances.” These food-looking substances are contaminated with various chemicals and threaten our health. But the more serious problem is that industrial agriculture limits our choice of food by producing only the few crops they can easily manipulate. As an epitome of the food industry, corn is so productive that they have virtually occupied our tables, turning us into human koalas, eating corn day after day. Because industrial food floods over the supermarket shelves while real food is difficult to find, to determine what to eat poses a real dilemma to many of us. In order to escape from the threat of industrial agriculture and food, Pollan suggests that we should realize that humanity is both predator and prey in the food chain. This means that we are eating each other in a bond of interconnectedness. Because how we eat determines the health of our body as well as the health of nature, he insists that we should eat with gratitude and responsibility. Pollan’s writing serves as a manual for those who suffer from the dilemma of deciding what and how to eat under the present rampageous industrial agriculture and food industry.

공(空)과 연기(緣起) 그리고 연민의 언어: W. S. 머윈의 생태시와 불교 사상

김원중(Kim, Won-Chung) 문학과환경학회 2022 문학과 환경 Vol.21 No.1

이 논문은 공과 연기 그리고 자비라는 불교적 개념이 머윈의 생태시에 어떻게 핵심적인 사유로 자리하고 있는지를 탐구한다. 인간만이 아니라 살아 있는 모든 존재들의 시인을 꿈꾸는 머윈은 지구는 인간뿐만 아니라 다른 수없이 많은 생명체들의 삶터라고 주장한다. 따라서 잔인하고 무지한 인간에 의한 참혹한 환경파괴와 그로 인해 억압받고 고통받는 뭇 존재들에 대한 깊은 연민의식이 그의 생태적 사유의 바탕에 놓여있다. 특히 그는 이 모든 것의 원인이 인간이 만물의 영장이며 가장 소중하다는 인간중심주의와 종차별주의에서 기인한다고 진단하고 이에 대한 대안을 만물의 근본적인 무자성(無自性)과 연기적 상호연관성을 주장하는 불교 사상에서 발견한다. 머윈은 만물의 근원적 비어 있음을 가르치는 공(sunyata )이라는 예리한 칼로 인류의 치명적인 질병인 인간중심주의를 수술해 낸다. 공(空)에 바탕을 둔 이런 사유는 우선 인간의 이성에 근간한 언어의 부정과 방기로 이어지는데 이를 통해 머윈은 차별적 분별지에 바탕을 둔 인간중심주의의 허구를 신랄하게 고발한다. 머윈은 이런 인간중심주의로 오염된 언어에서 벗어나는 방편으로 침묵의 언어를 전경화한다. 침묵은 모든 행위의 주체자로서 인간의 위치를 삼라만상의 언어를 듣는 수동적인 위치, 청자로 변환한다. 머윈은 이런 공의 시학을 통해 자신의 언어를 죽이고 이를 통해 자연을 살려낸다. 이런 의미에서 머윈의 시학은 인간과 자연이라는 두 주체의 상보적 관계를 담아내는 상호주관성의 시학이라고 할 수 있다. 모든 생명체가 죽어가고 소멸되어 가는 참담한 삶의 터에서 이런 변화된 의식만이 인간과 자연의 지속을 가능하게 해줄 것이기 때문이다. This paper studies how the Buddhist ideas of emptiness, interdependent co-origination, and compassion govern W. S. Merwin’s poetic world. In his determination to become the poet of all living beings, Merwin insists that the earth is the living space of all nonhuman beings as well as humans. At the basis of his ecological thoughts lies his compassion for all creatures suffering under the severe environmental degradation caused by ignorant and merciless humanity. He diagnoses that anthropocentrism and specietal chauvinism are the main causes of our mad rush to ecological disaster. He finds an alternative way of life in the Buddhist idea of emptiness and interdependent co-origination. With the sharp scalp of emptiness, which teaches the original no-selfness of all things, he attempts to cut off anthropocentrism, the most harmful disease in the ecosystem. To do this, he negates and discards the language of humanity, thereby uncovers the futility of human-centered worldview that is based on the discriminating intelligence. Silence is his answer to this corrupt language. Silence drastically changes humanity’s position as the only and prestigious speaker into a passive listener of all languages of nonhuman beings. In this sense, Merwin’s poetics is the poetics of intersubjectivities between humanity and nature. Only by discarding our chronic disease of anthropocentrism and changing our attitude toward nature can we keep the small hope of the continual existence of humanity and nature.

“자아의 노래”

김원중(Won-Chung Kim) 한국동서비교문학학회 1998 동서 비교문학저널 Vol.1 No.-

대지윤리의 안과 밖: 인간중심주의에서 생태중심주의로의 전환

김원중 ( Won Chung Kim ) 한국현대영어영문학회 2010 현대영어영문학 Vol.54 No.1

This paper investigates how the American conception of nature has changed throughout the first half of the 20th century, by examining the ecological ideas of Aldo Leopold, Mary Austin, and Edward Abbey. Leopold`s land ethic is not his own invention but a summary of the ecological ideas of the time. The core of the land ethic says that land is not a commodity but a community of which man is not a conqueror but a plain member. Austin`s idea of the intrinsic value of all things in nature and the interconnectedness of man and nature in The Land of Little Rain are incorporated into Leopold`s conception of community, while her ecofeminist and bioregional vision opens a new way of perceiving nature both for Leopold and Abbey. Abbey`s ecological ideas and his call for activism are a radical development of ecocentricism expounded by Austin and Leopold. These writers make it clear that without the transition of our ideas toward nature from anthropocentricism to ecocentricism, we cannot guarantee our own survival. (Sungkyunkwan University)