파르테노스와 네아니스 논쟁에 관한 성찰

권석우 국제언어인문학회 2022 인문언어 Vol.24 No.2

It has been pointed out that the Greek translation of “parthenos” from the Hebrew “almah” is a misguided one which does not capture the original meaning of virgin. Many Korean scholars like Gangnam Oh and Young-ok Kim as well as foreign scholars such as David Strauss, Bart Ehrmann, and John Spong have claimed and purported that the Greek translation of almah to parthenos was a partially incorrect one. When the notion of immaculate conception, or to put it rightly, when the natality of Jesus came into human consciousness, Christianity had to produce subsequent notions like the Trinity. Trinitarianism is but a derivation and extension of the false and entangled notion of virgin itself, the original meaning of which is “capable of giving births” or productive. The recent argument of Guilia Sissa (1990) indicates that in ancient Greece parthenos meant “the girl innocent of love and the unmarried mother... nothing but a designation of social position or ‘civil status,’” or someone “who seems to be one, outside of any legal cohabitation” (342, 347). Paul Wegner (2011) supports Sissa’s argument differently when he says that in Hebrew and its cognate Aramic language “bethula”(biological virgin in the modern sense) does not mean “virgo intacta,” or untouched virgin (473-476). Contrary to the arguments which advocate that the right word for Hebrew almah is neanis, not parthenos, the socio-textual investigation of the Bible itself shows us that parthenos is actually the right translation for almah, if we agree to the fact that parthenos is the one who cohabitated out of wedlock. The dichotomy of virgin and whore does not work any more, hence the need to demystify the Virgin cult and its exoteric femme fatale phenomenon. Now we can say there is no such thing as virgin or whore because all women have always been “virgin” (productive) regardless of whether sexually committed/experienced or not.

여성과 죽음-베트남 전쟁소설을 중심으로-

권석우 국제언어인문학회 2006 인문언어 Vol.8 No.-

According to John Newman’s Bibliography of Imaginative Works about American Fighting in Vietnam, there are 1370 entries up to 1996 which deal with the theme of Vietnam War in literature. Among various themes such as war and gender/race and ethnicity/class, this study makes an issue of the contiguity between femininity and death in Vietnam War novels written by Americans to investigate one of the bedrocks upon which the western civilization is founded. Female figures, especially Oriental females are seen as an emblem of death in the novels such as The Thirteenth Valley, Close Quarters, Body Count, and Bamboo Bed. It has been found out that this kind of death obsessive mode of thinking is deeply embedded in Western mentality and argued that its habitual mode needs to be changed.

『 등대로 』 에 나타난 버지니아 울프의 중측적 비전 : 쑈왈터 - 모이 논쟁과 페미니즘 문헌 비평의 효용 Showalter - Moi Controversy and the Use of Texnal Feminism

권석우 한국영미문학페미니즘학회 2001 영미문학페미니즘 Vol.8 No.2

일레인 쇼왈터와 토릴 모이사이의 울프의 자웅동체에 관한 해묵은 논쟁은 일단 자웅동체 또는 남녀가 함께 사는 아름다운 세상이라는 이론적 기치 아래 모이가 판정승을 얻었던 것처럼 세간에 비쳤다. 그러나 이는 논의의 본질이, 크리스테바가 주장하는 것처럼 2 단계 또는 3 단계 페미니즘의 구별에 있지 아니하고 각 단계가 2001년을 바라보는 현 시점에서도 동시적으로 필요하다는 데에 있다는 점을 고려할 때, 이 같은 논의는 수정되어져야 한다. 과격한 페미니즘이냐 또는 자웅동체의 페미니즘이냐의 이분법적 선택은 마치 본질주의와 사회구성주의를 둘러쌓던 논쟁만큼이나, 긴 시간과 노력을 낭비하였다는 측면에서 부정적인 면을 드러낸 점이 없지 않았다(물론 그 논쟁은 역사적으로 의미있는 것이었지만). 논의의 핵심은 하나의 이론이 그 이론을 산출한 당대에 얼마나 적합하고 정치적인 유용성이 있는가에 두어져야 할 것이다. 따라서 본고에서는 구태의연한 것으로 치부되는 소위 제 2기 페미니즘인 급진적 페미니즘이 정치적으로 여전히 유효하며, 제 3기 페미니즘에 흡수되는 것이 아니라 그것과 더불어 필요하다는 것을 이론적이 아니라 실제적으로 논구하기 위하여 페미니즘 문헌 비평을 도입한다. 이는 울프의 다성적 목소리 가운데 진정한 목소리와 의도를 갖는 데에도 도움이 된다. 『등대로』의 수고(holograph)와, 또 세간에는 잘 알려져 있지 않지만, 그 두 상이한 판본(호가쓰 판본과 하코트 브레이쓰 판본)의 비교연구를 통하여, 울프는 페미니스트로서의 분노와 좌절을 자웅동체라는 보호막 아래 표출했다는 것을 밝힌다. 호가쓰 판본이 정본인가 또는 하코트 브레이쓰 판본이 정본인가 하는 문헌 비평학적 논의 또한 지양되어야 할 것이다. 울프는 놀라웁게도 상이한 두 작업 속에서 과격한 페미니즘과 자웅동체의 페미니즘의 동시적 필요성을 두 개의 상이한 모더니스트 텍스트에 구현하고 있는 것 같다. 다만 정치적으로 더 급진적인 페미니스트 경향을 띄는 하코트 브레이쓰 판본이 울프의 의도를 더 잘 드러낸다는 주장의 실제적 효용성을 밝히면서, 이러한 작업이 정본의 "정할 수 없음"(undecidability)을 주장하는 후기구조주의적 페미니즘 문헌 비평에 대한 한 수정안이 될 수 있음을 본고는 주장한다.

뱀의 신화적 이미지 : 수메르-바빌로니아, 헬라스, 고대 유대-기독교 문명을 중심으로

권석우 국제언어인문학회 2010 인문언어 Vol.12 No.1

Sexuality, Femininity, and Death: Snake and its Mythic Image in Sumero-Babylonian, Egyptian, and Ancient Judo-Christian Civilizations Seokwoo Kwon (University of Seoul) Snake symbolized wisdom and immortality in the ancient myths and religions including not only those of Sumerian, Egyptian, Babylonian, and Greco-Roman civilizations but even also some traditions of Judo-Christian one. As the civilizations which revered woman-goddesses receded with the advent of the middle Bronze or Iron Age, the civilizations which venerated snake and moon for their regenerative symbols also waned. Instead of attacking and down-playing snake goddesses as fertility gods for the agricultural civilizations, the hunting and cattle-breeding cultures of the Bronze and Iron Age chose to negate snake and moon, and their anthropomorphic implication, women's corporeality and sexuality. Even if we acknowledge the recession of snake and moon as a historical necessity and a part of civilizational shift, the fact still remains valid that snake was and has been a pre-symbolic iconic animal telling the interchangeability and sameness of death and life. It is therefore a regret that contemporary civilization, especially a Judo-Christian one, has been losing the historical and cultural heritage of snake women and lunar goddesses for their uroboric symbol of death and life.

뮈토스는 신화이고 로고스는 이성인가? : 어원학적ㆍ문헌학적 단상

권석우 국제언어인문학회 2020 인문언어 Vol.22 No.1

This paper seeks to observe the foundation of ancient Greek philosophy in its relationship with the notions of mythos and logos. It is generally accepted that the history of Western philosophy in its initiatory phase took the format of progress “from mythos to logos,” an idea largely attributable to Wilhelm Nestle's problematic Vom Mythos Zum Logos(1940), which to my mind leaves much to be desired. This framework holds Homeros and Hesiodos totally different from Socrates and Plato, giving rise to the bifurcation of mythos and logos. Misunderstandings come to light when one reaches the conclusion that in the ancient Greek society the words mythos and logos referred respectively to established authoritative speech and emergent reasonable discourse or theory that neither of them really had anything to do with the fictional properties, or the degree of fictionality, of the messages under consideration.

한국문학의 영어권에 있어서의 수용 및 연구 현황 - 미국을 중심으로

권석우,Kwon, Suk-Wu 국제언어인문학회 2005 인문언어 Vol.7 No.-

Up to January 2003, the amount of English translated works of Korean Literature are 399, among which 170 are translated abroad, 189, in Korea, and 40, abroad as well as in Korea at the same time. Like other language speaking countries, the 1980s and the 1990s are peak not only for the translation of Korean Literature but also for its scholarly attention. The statistic analysis of information, accumulated in various databases such as The Harvard Korean Studies Bibliography, Hawaii Korean Studies Bibliography, and MLA International Bibliography, shows that up to February 2004, 33 books, 16 dissertations and one thesis, 200 articles, and 84 reviews are wholly devoted to the study of Korean Literature in English speaking countries. However, why certain works of poets like Kim Sowol, Han Youngun, So Chungju, and novelists like Hwang Sunwon, Han Moosook, Kim Dongri are mostly translated in English speaking countries remain to be analysed in their socio-political details in breadth and depth. Likewise, why the works of So Chungju, Yi Kwangsoo, Kim Manjoong, Han Youngun, Kim Sowol, Chung Jiyoung are mostly taught and studied in English speaking countries are open to further scholarly discussion and debate.

전쟁은 왜 하는가? - (전쟁)문학에 나타난 사랑과 죽음에 대한 단상

권석우 한국영어영문학회 2005 영어 영문학 Vol.51 No.1

메두사의 아름다움: 시문학과 회화, 그리고 식수의 메두사

권석우 국제언어인문학회 2012 인문언어 Vol.14 No.2

There have been lots of literary and pictorial representations of Medusa from Homer to Freud, from Caravaggio and Rubens to today's Versace and Six Flags Great Adventure advertisement. The trite but widespread Freudian notion that Medusa ultimately refers to female genitalia, however, has not been under precise scrutiny. Whether Freud interpreted Medusa's head as the one simultaneously bringing about castration and erection, it is true, however, that he contributed in the formation of negative Medusa while discarding the “tempestuous loveliness” and “countenance divine” of beautiful Medusa which Shelley described in his “On the Medusa of Leonardo da Vinci in the Florentine Gallery.” The Medusa which Freud adopted was the one most of painters and sculptors portrayed in a negative way. The popular and scholarly reception of her, however, has been following the negative image of Medusa which Freud unwittingly emphasized and propagated. Hélène Cixous, therefore, in a way, made a revisionary counterstatement to Freudian imagination while recovering the image of beautiful and life-giving Medusa and thus seemed to succeed in breaking the association link between femininity and death. Even if the ambi-valence of Medusa pervades in the twentieth century poems, novels, and advertisements, the death-dealing aspect of Medusa has been considerably off-set and superceded by that of beautiful and life-giving Medusa which lots of European writers has praised for. Medusa is beautiful, not ugly.

남한산성(경기도 광주시)의 관속식물상

권석우,김중현,김태성,박성애,윤창영 한국자원식물학회 2022 한국자원식물학회지 Vol.35 No.4

본 연구는 남한산성의 관속식물상을 밝히고 주요 식물을 파악하였다. 2019년 6월부터 2020년 6월까지 총 30회에 걸쳐 현지조사를 조사한 결과, 관속식물은 107과 335속 513종 10아종40변종 3품종 2교잡종으로 총 568분류군이 확인되었다. 한반도 고유식물은 17분류군, 멸종위기식물은 백부자 1분류군, 지역적색목록은 3분류군, 식물구계학적 특정식물은 총 63분류군으로 V등급에 1분류군, IV등급에 7분류군, III등급에 12분류군, II등급에 14분류군, I등급에 29분류군이 포함되었다. 북방계 식물은 66분류군, 외래식물은 총 61분류군으로 귀화율은 10.7%, 도시화지수는 9.8%로 산출되었다. 기존 선행연구와 비교를 통해 66과 161속 187종3아종19변종1품종2교잡종의 총 213분류군이 본 조사에서 처음으로 확인되었다.

성, 여성, 죽음–유대기독교문화에 나타난 뱀과 이브에 대한 논의를 중심으로

권석우 국제언어인문학회 2009 인문언어 Vol.11 No.1

The previous three thousand years of Judo-Christian imagination for Genesis and Fall were very much inured and accustomed to the notion that sexuality, especially that of women represented death. Even though the Old Testament made it clear that it was snake, not woman, which seduced Eve and then Adam, one was easily tempted to think the fall of mankind was because of Eve not simply because she was tempted first, but also because she was the one who gave death-inducing birth and life. To be phenomenological, one can say where there is life, there comes also death. Eve appeared too much with snake and people began to think she was herself snake through the so-called process of “co-extensiveness.” In the Aramic language, however, it was argued that Eve(hayya) and snake(hawwa) were, in their etymology, derived from the same root meaning “life”(hayat). It is St. Paul and St. Augustinus, among others who are mostly cited as the ones when one speaks of sexist Western culture. It will not be an over-emphasis that after them the tradition which identifies woman as sexuality, sin and death has been reestablished to be fortified. But the Bible makes certain that it is Satan who seduces Eve to eat the forbidden fruit. Besides, the fact that the resultive effect of the forbidden fruit is also knowledge and wisdom has not been given much critical reasoning and philosophical understanding. It brought about wisdom as well as death. Curiously however, the Bible also says the differentiation of right and wrong might prepare for the way of eternal life: “The Lord said, ‘These people now know the difference between right and wrong, just as we do. But they must not be allowed to eat fruit from the tree that lets them live forever’(Genesis 3:22).” It is now time to reinterpret the ignominious and ignoble Edenic fall: we fell to rise up again as Jesus died to regenerate. When the tree of knowledge and death blossoms, it also paves way for eternity, however serious and harmful the negative effect of reason and knowledge in the history of Western world. It is now therefore we recover the positive meanings of death whose purveyors are purported to be snake-woman. No death, neither life nor eternity. Death cannot be separated from regeneration and rebirth; it is the precondition of immortality.