식별하며 살아야 하는 것들 외

이규명 신앙인아카데미 2019 맘울림 : 깊고 넓고 맑은 삶을 위하여 Vol.45 No.-

Converse Duality in Fractional Programming

이규명 부경대학교 기초과학연구소 1993 기초과학연구논문집 Vol.4 No.-

예이츠와 S. 지젝 : 실재의 탐색

이규명 한국예이츠학회 2016 한국예이츠 저널 Vol.49 No.-

“비전,” “비잔티움,” “탑”으로 점철되는 예이츠의 플라토닉한 과업인 현실에서 실재로의 항해의 차원과는 달리 지젝은 인간이 상징적, 물리적 현실을 탈피하여 실재로의 이행이 사실상 불가능하다고 보아 현실과 실재가 분리되는 것이 아니라 오히려 구체적인 현실이 실재의 단서임을 주장함으로써 신-플라톤주의를 함의한다. 이 점은 지젝이 애독하는 라캉의 「훔쳐진 편지」(The Purloined Letter)에 대한 독해에도 드러난다. 이와 달리 예이츠는 무의식의 실재를 신비로운 영역으로 바라봄으로써 프로이트의 입장을, 지젝은 무의식의 실재를 기호로 바라봄으로써 라캉의 견해를 지지한다고 볼 수 있다. 라캉이 프로이트의 텍스트를 확대재생산하듯이 지젝 또한 라캉의 텍스트를 확대 재생산하고 있다. 하여튼 예이츠와 지젝은 현실의 공간을 넘어 혹은 현실의 공간 안에서 실재를 탐색한다는 점이 니체적인 불멸성의 비전을 공유한다고 볼 수 있다. Yeats pursues a vision of presence revealed in themes, such as ‘Byzantium’ and ‘the Vision,’ beyond limited realities; Žižek would think of the fabulous vision as the Real as a disguised mode of concrete realities; living in a symbolic and physical world, it is not easy to grasp the signification of the Real. The poet relies on Platonism for reality, the philosopher on Neoplatonism. The poet sees the vision as an unknown and esoteric space isolated from the real world, thus inviting the Freudian unconscious. The philosopher sees, however, the Real as the thing itself: thus, even if we look at the Real, we tend to miss its essence and adhere to its gestalt depending on our perspectives. Both poet and philosopher try to reach the Real or the Vision, beyond or within realities: Yeats and Žižek are steadily searching for a Nietzschean vision of immortality armed with a spirit of Übermensch unleashed from the desperate symbolic panopticons.

어린 왕자의 눈 외

이규명 신앙인아카데미 2022 맘울림 : 깊고 넓고 맑은 삶을 위하여 Vol.56 No.-

벡터 볼록 최적화 문제를 위한 벡터 변분부등식

이규명 대한수학회 2003 대한수학회논문집 Vol.18 No.4

본 논문에서는 벡터값을 가지는 함수로 이루어진 벡터 변분 부등식들의 해집합사이의 관계, 미분 불가능한 볼록함수로 이루어진 벡터 볼록 최적화 문제의 해집합들과 볼록함수의 아래미분으로 표현된 벡터 변분부등식의 해집합들과의 관계, 제약집합이 볼록 함수로 구체적으로 주어질 때의 벡터 변분부등식의 해가 될 필요 충분조건, 섭동된 강 단조 벡터 변분부등식의 안정성 결과와 섭동된 벡터 강 볼록 최적화문제에의 적용에 대한 최근 연구 결과를 정리한다.

W. 워즈워스 다시 읽기 : 퓌지스(physis)와 시뮬라시옹(simulation) Physis and Simulation

이규명 새한영어영문학회 2004 새한영어영문학 Vol.46 No.2

This paper is to re-read several enduring poems of Wordsworth's, which were produced as a result of his yearning and longing for nature, based on 'Anti-Humanism' exploring diverse conditions of Dasein as some trend of 'oppositional arts.' According to Jean Baudrillard who has gained a fame as a noteworthy messenger of 'post-modernity' collapsing establishment of center or repressive 'presence,' all things around the world match only 'simulacres' alienated from their entities since nature is reflected on our eyes, from which our views diversely come to be reproduced. Conversely, Wordsworth who believed in pantheism reigns over his contemporaries and descendants as a legislative poet' who tells people identity of nature gasped by his insight which is only 'mecomaissance'(self-misrecognition). For him, nature means the haven of peace, calmness and coziness, in which we could enjoy even a comfort of maternal space. The landscapes in "Tintern Abbey" represented more vividly than what they are, are 'hyper-real' since all things in nature are perceived and recognized by our sight and thought that can't secure the totality of nature. We tend to be intoxicated in the happy song of "The Solitary Reaper" into which the poet lures us by admiring pleasure of labor. However, the poem functions as merely some artifact performing the realization of 'abstract value' focusing on the lonely farmer's song instead of nature's song. In " I Wondered Lonely as a Cloud," we confound the "daffodils" with the poet himself or vice versa, which means 'implosion' between reality and representation. The poet seems to be skeptical of the true meanings of life in "Ode: Intimations of Immortality," Unlike this way, we can view Mo¨bius-like situation meaning natural transition from life to death, that is, inevitable navigation to "the post-orgy state of things." To explore abyss of meanings rivals to give up life in the world on which brilliant signifiers playfully float, so it is desirable for us, producers of simulacres, to join and enjoy the masquerade. For Human to understand nature is so arbitrary that the conflict between nature and human deserves a matter of course as a fresh spring in a deep valley never exists in for human. Wordsworth views nature as the Absolute, which resulted in the historic reality of primeval conquest, while Baudrillard thinks of nature as the very source of duffers, which leads to the trans- or 'hyper-reality' of simulation. Thus, nature never gives us specific meanings: authenticity, ferocity, peace, or comfort, since the relation between nature and human is contradictory. But we look at nature wavering acceding to each person's view and only try to reach its archetype beyond simulacres of reality. This pursuit would come to be both 'fatal strategies' and 'hypertelos' mortgaging our life and fate forward.

예이츠와 파트리크 쥐스킨트 : 연금술의 시학

이규명 한국예이츠학회 2015 한국예이츠 저널 Vol.47 No.-

예이츠는 변증법적 자아의 일종인 ‘반-자아’를 통해 자아의 완성을 일평생 도모했으며 실재에 대한 도전을 위해 영매를 통한 ‘자동글쓰기’를 시도하여 『환상록』을 완성한 노벨문학상에 걸 맞는 문학적 귀재이다. 한편 전 세계 문학계에 평지풍파를 일으킨 쥐스킨트의『향수』의 주인공인 그르누이는 천부적으로 냄새에 통달한 천재로서 만인의 마음을 사로잡는 불후의 향수를 만들려고 불철주야 매진하다. 급기야 자기가 생각하기에 마력적인 향수의 필수적인 요소로 삼은 어린 여성들의 체취를 수집하기 위하여 다수의 여성을 희생시킨다. 이런 점에서 일상적인 것의 결합을 통해 특수한 것을 만들어내는 연금술의 취지, 즉 심미적, 물리적인 수준에서의 물질의 변용에 양자가 부합한다. 전자는 사물을 통해 새로운 문학적 변용을 탄생시키려고 하지만, 후자는 물질의 화학적인 결합을 통해 화학적 변용을 시도한다. Yeats for his life pursued the completion of self, creating “half-self” as a kind of dialectical self and borrowing transcendental power by medium to reach the origin or presence of Thing Itself as the esoteric way of “auto-writing” shown in A Vision. On the other hand, Jean-Baptiste Grenouille, protagonist in Perfume: The Story of A Murderer born with a sense of smell challenges making the essence of perfume risky of life, finally to kill women for creating a supreme perfume possible to fascinate everyone. Accordingly, both have something common as alchemists desiring a universal spiritual or exoteric solvent: the former immerges into enhancing spiritual ennoblement as a result of inner revelation, while the latter ventures his life to attempt the perfect combination of materials through numerous experiments to enchant all that smell the perfume, even those suspicious of charlatanism promising elixir of life.

월리스 스티븐스의 「일요일 아침」(Sunday Morning)에 대한 정신분석학적 접근

이규명 신영어영문학회 1999 신영어영문학회 학술발표회 자료집 Vol.1999 No.2

「학교 아이들 속에서」에 대한 융(C. G. Jung)적 접근 :‘태모’와 영웅신화

이규명 한국예이츠학회 2005 한국예이츠 저널 Vol.23 No.-

This paper is an attempt to practice Jungian ways into a great poem of Yeats’s, “Among School Children,” over which home and foreign academic societies concerned have been under much controversy till now. But it is very regrettable that I have no belief if the views issued from some noted scholars in the societies have been plausible or appropriate. In the sense, as suggested by the title, the encounter between Great psychologist C. G. Jung and Great poet W. B. Yeat is very significant in that they both had pursued the same ultimate subject as a supreme state of humanity respectively represented as archetype of ‘Self’ and ‘Unity of Being.’ For Jungian ways applied to the poem, first symbols, images and psychological situations lurking in it can be useful as the interpretative clues. These representations can function as faithful agents helping us to reach the gate of the poetic truth, urging us to mobilize Jungian esoteric terms corresponded to several kinds of psychological situations people must go through. ‘Great Mother,’ maternal archetype, who stands for earth and womb and takes two characteristics, construction and destruction, possessing opposite qualities of Witch Kali and Virgin Mary, exercises serious effect upon a male child as an earthly hero. Some ideal aim or mission that the hero strives to grasp is just equivalent to hurriedly return to the womb as his biological origin, namely secular realization of the principle of ‘entrophy’ meaning the second principle of thermodynamics; does mean the hero’s life whatever else? It can be associated with the biblical situation, Pieta, the holy picture describing Mary’s lamenting in bitter grief with embracing his dead son, Jesus Christ. In fact, the hero is determined to death resulting from energetic emission of burning libido, which can be embellished with either establishment of duty or sacrifice to community. Thus, ‘Great mother’ longing for the runaway baby from her womb, in turn, is expecting his death to suffice emptiness of womb and heal her chronic complex, hysteria. In conclusion, in the poem, we can find that the destiny that after “children” in the “school” go through a initial step of ‘individuation,’ the perfect state which further can be indivisible, they, absurd beings, are cast into the tough world with each secular mission is just to aid the scheme of ‘Great Mother.’ “school” is a temple teaching “dance” and “children” in it dancers learning “dance.” Accordingly, the enigmatic relation of “dancer” and “dance” in the eighth stanza would be unraveled: The former can come under an archetypal pattern and the latter can correspond to its practitioner. Thus, “dance,” playing a role of ‘complex’ as compelling force and driving us to imitate it, tires us, dancers, finally to death, as an erotic dancer Salome’s dance murdered a spiritual dancer John the Baptist. After all, we can never get to the core of “dance” only to hang around its brink, which Yeats should know. As usual, getting captivated by “dance,” we continually shout hoarse to others: Shall we dance?

여명의 사람들 외

이규명 신앙인아카데미 2019 맘울림 : 깊고 넓고 맑은 삶을 위하여 Vol.46 No.-