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홍명희 ( Myung Hee Hong ) 경희대학교 비교문화연구소 2012 비교문화연구 Vol.29 No.-
In our days, we live in the world of image and imagination. Now we think that the images and imaginations are no more selective but indispensable elements in our life. The status of imagination is dramatically changed since 20 century. Many philosophers like G. Bachelard, G. Durand, Paul Ricoeur, H. Corbin, G. Deleuze made great contributions and we think that the studies of imagination began since 20 century. But the change of the status of imagination was not made in one day. In the long history of human life, the imagination kept his own value, and never stopped to give his influence to the human mentalities. The concept of imagination was born from the Plato`s notion of phantasia. Plato thinks that the phantasia is a kind of drawing capacity in mind in the process of recognition. But the image which phantasia makes is not real one but pseudo one. So it is necessary to banish those false images from our recognition. Aristotle thought phantasia as an afterimage of object of sense. The sense is always true, but the phantasia is very possible to be an error. After Plato and Aristotle, the notion of phantasia developed into that of imagination, but it was always a problem full of contradictions. According to G. Durand, we can say, in some sense, the history of western philosophy is a kind of struggle against the image and imagination. In Middle Age, the iconoclasm tried to exclude image from their religion. Thomas Aquinas tried to explain the image by the rationalistic christianisme. In 16-17C Galilei and Descartes solidified the exclusion of imagination from the philosophy in the name of science and reason. The empiricism and positivism was the final and the most conclusive philosophies which exclude the imagination definitively from the field of philosophy. But the imagination continued his influence in the field of art. In the age of Renaissance, the imagination found his way of liberal expression, and this trend was inherited to Baroque. From the middle of 17c many philosophical theories supported the imagination by many philosophers like J.-B. Dubos, Baumgarten, A. Becq, J.-J. Rousseau etc. The Romanticism was the first significant wave which made the imagination come forward in front the art. The romanticism broke the narrow frame of rationalism and expand human`s view of the world to the cosmos. From the romanticism, the imagination became a faculty which expresses the unity of human and nature. That was impossible by the rational thinking of rationalism. The concept of new imagination made a new future of human, ``the imagining conscious`` and this imagining conscious provided a solid base of next generation`s symbolism and surrealism.
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홍명희 ( Hong Myung-hee ) 경희대학교 비교문화연구소 2016 비교문화연구 Vol.44 No.-
한국의 아프리카 연구는 2000년대 이후에 본격적으로 이루어지고 있다. 그러나 지구상의 마지막 블루 오션이라는 인식과 함께 시작된 최근의 활발한 아프리카 연구는, 최근 몇 년간의 비약적인 양적 성장에도 불구하고 몇 가지 문제점을 안고 있다. 첫째는 아프리카 연구의 학문적 편중성이다. 국내에서 생산된 석박사 논문과 전문학술지 논문의 60% 이상이 사회과학, 그 중에서도 정치 ·경제 분야에서 이루어졌으며, 이는 아프리카에 대해 경제적 목적 일변도의 편향된 이해를 불러올 수 있다. 두 번째 문제점은 최근의 활발한 아프리카 연구의 결과에도 불구하고, 국내의 아프리카에 대한 인식은 기존의 피상적인 인식에서 탈피하지 못하고 있다. 다양한 아프리카 연구의 결과들이 일반 대중과 젊은 세대들에게 공유될 필요가 있다. 마지막으로 국내 아프리카 연구 주체들 간의 활발한 교류를 통하여, 분야별 연구의 틀을 벗어나 종합적인 아프리카 연구의 방향으로 나아갈 필요가 있다. Since the 2000`s, interest toward Africa in Korea has increased rapidly. Korea`s interest in Africa began in the second half of the 1960`s. However, this interest in the 1960`s was motivated by political and diplomatic necessity at the time rather than the needs of indigenous groups in Africa. Korea had to oppose North Korea`s diplomatic expansion in Africa to gain the support of international organizations like the United Nations. This interest in Africa motivated by diplomatic needs vanished quickly after the end of the cold war in the 1990`s. Authentic Korean interest in Africa began to emerge in the 2000`s. Korea``s rising international status based on economic development led to a natural interest in Africa, which was the last frontier on earth. As a result, African studies in Korea increased significantly after 2010. The increase in the number of theses, articles and books was remarkable from 2010-2016, in comparison with 1957-2010. In spite of the increase in the quantity of thesis, articles, and books, the problem with Korea`s African studies is above all, its preponderance. Over 75% of thesis and 70% of articles are concentrated in the domain of politics and economics. This reflects the fact that Korea`s interest in Africa is based on short term political and economic interest, indicating that Korea`s African studies did not deviate from the rudimentary phase in its quantity and quality. Another problem with Korea`s African studies is the lack of integration of different types of research. African studies in Korea has three components, government funded research centers, university laboratories and individual researchers. The government funded research centers focus on the overview of African nations and their political and economic information. University laboratories mainly perform research on the theoretical aspects of politics, economics, human sciences and culture in Africa. Individual researchers are concerned with various categories. However, these three groups have failed to achieve a synergic effect on African studies in Korea and most of the research on Africa does not extend beyond each academic area. To overcome this problem, first of all, a live exchange may be necessary between domestic researchers.
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홍명희(HONG, Myung-Hee) 프랑스문화예술학회 2021 프랑스문화예술연구 Vol.76 No.-
정신분석은 바슐라르가 상상력 연구를 진행하면서 주된 이론의 근거로 사용한 학문이다. 우리는 그의 사상의 여러 곳에서 정신분석의 흔적을 찾아볼 수 있다. 무의식의 개념은 바슐라르가 정신분석으로부터 차용한 핵심 개념이다. 그러나 바슐라르가 정신분석의 개념을 전통적 의미와 다르게 사용한 것처럼 무의식의 개념이 정신분석의 무의식과 다르다는 점을 분명히 해야 한다. 무엇보다 바슐라르의 무의식은 문화정신분석의 범주에서 이해하여야 한다. 바슐라르의 무의식은 부정적인 억압의 흔적이나 어두운 성격이 없는 상상력의 원동력으로서의 긍정적 힘이다. 바슐라르는 무엇보다 무의식의 혁신적 특성에 주목했으며, 자신의 상상력 이론에 맞는 새로운 개념으로 재탄생시켰다. 그 결과 무의식은 상상력이 활동하는 몽상의 근원적 힘으로 작용하며, 문학적 독창성의 원천이 된다. 바슐라르에게 있어서 무의식은 무엇보다 인간 정신의 잠재력을 불러일으키는 창조적 무의식이다.
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