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송상기(Sang Kee Song) 부산외국어대학교 중남미지역원 2008 이베로아메리카 Vol.10 No.1
Philosophy of liberation is a severe critique about European ontological tradition which is inherently totalitarian. Enrique Dussel, main figure of both philosophy of liberation and liberation theology, asserts that Heideggerian ontology negates the exteriority of Other. He tries to recover peripheral histories as the source of that critique. He lays out a philosophical framework that will protect the exteriority of the other, in other words, freedom of the Other. He characterizes his method as “analectical” or “anadialectical” to distinguish itself from “dialectical” method. The “ana”(“beyond”) dialectical method orients towards the Other outside the dialectics of the ego. By pivoting from ontology to trans-ontology, he argues with Karl Otto Apel, the founder of Ethics of Communication, to establish a planetary ethics in an age of worsening and systematic exclusion of late capitalism`s globalisation. He insists that before we are members of community of communication, we are members of community of life. That`s why transcendental economics is prior to transcendental pragmatics. The incorporation of exteriorty of other in global economic and political system that liberates other is the main issue that Dussel suggests for the neoliberal world-system which is chalenged by ecological peril and asymetrical distribution of wealth.
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노년인문학의 관점에서 본 『잠자는 미녀』와 『내 슬픈 창녀들의 추억』
송상기 ( Song Sang Kee ) 세계문학비교학회 ( 구 한국세계문학비교학회 ) 2018 世界文學比較硏究 Vol.64 No.-
본 논문은 인문학자인 키케로와 몽테뉴의 이론을 중심으로 노년의 의미와 노년의 욕망에 대한 탐구를 일본 작가 가와바타 야스나리의 『잠자는 미녀』(1961), 콜롬비아 작가 가브리엘 가르시아 마르케스의 『내 슬픈 창녀들의 추억』 (2004)에 나타난 노년의 성과 사랑의 양상을 비교하고 분석한다. 키케로는 『노년에 대하여』에서 노년을 육체적 욕망으로부터 자유로운 시기로 규정하고 분별력이 증대되고, 경험 축적을 통한 통찰로 사회현안에 대한 가장 현명한 판단을 내릴 수 있는 시기로 규정한다. 반면 몽테뉴는『수상록』에서 노년일수록 현재적 삶의 가치를 긍정하고 충만한 삶을 욕망해야 한다고 주장한다. 『잠자는 미녀』에서 에구치 노인은 잠자는 여성들을 통해 초자연적 모성을 느끼고, 『내 슬픈 창녀들의 추억』에서 칼럼니스트는 잠자는 14살의 소녀의 잠든 모습을 보며 90세가 되도록 한 번도 느끼지 못한 사랑의 감정을 느낀다. 두 작품에서 잠든 젊은 여성의 육체는 위안과 사랑의 감정을 노인에게 선사하면서 노년초월을 느끼게 하는 매개체가 된다. 이러한 체험을 통하여 에구치는 에로스와 타나토스 충동을 동시에 느끼며 노년초월 이론에서 말하는 본원적 자아에 다가가는 내면적 일관성을 느끼게 되고, 칼럼니스트는 생애 처음으로 진정한 사랑을 겪게되며 여생의 동반자를 찾게 된다. This is a comparative study of House of the Sleeping Beauties of Yasunari Kawabata and Memoria de mis putas tristes of Gabriel Garcia Marquez on desire of old man keeping in mind of arguments of Cicero and Montaigne on desire of old age. Cicero defines old age as adequate period to make wise decision free of carnal desire. But Montaigne urges old man to seek pleasure to fulfill sense of life. Meanwhile in House of the Sleeping Beauties, Eguchi feels supernatural maternity through sleeping beauties, 90 years old columnist feels first love gazing nude of 14 years old girl. In both texts, naked bodies of sleeping girls became medium for Gerotranscendence offering old men consolation and feeling of love.With this experience, Eguchi feels Thanatos and Eros at the same time reaching to coherence, one of key factors in Theory of Gerotranscendence. And columnist finds life time partner loving somebody for the first time.
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송상기 ( Sang Kee Song ) 고려대학교 스페인·라틴아메리카연구소 2010 스페인라틴아메리카연구 Vol.3 No.-
In Korean academic journals on Latin American Literature, the topic varied from Pre-Colombian Literature to Chicano Literature from 1990s. But the articles on colonial period are quite limited in compare with contemporary literature in Latin America because of ambiguity of colonial writings as a genre between literature and history. From 1980s critics in Americas tried to view chronicles in colonial period as a discourse breaking through the confinement of literary history. Thus, all the issues of cultural studies like baroque ethos (Boliar Evhevarria), hybrid culture (Nestor Garcia Canclini), the formation of mestizaje (Serge Grutzinsky) and heterogeneity (Antonio Cornejo Polar) brought into flowers analyzing colonial writings and drawings. Nevertheless the criticism and introduction of Latin American colonial writings in Korean Academy is very limited despite of great interests on cultural studies. Annotated translations of colonial chronicles along with books on Sor Juana Ines de la Cruz and Carlos Siguenza y Gongora are essential and very much needed to activate discourses on Latin American colonial studies in Korea. With these translated texts we should educate students majoring in Spanish Language & Literature not only in terms of literary history of Latin America but also concrete applications of cultural theories comparing with contemporary issues on glocal themes.
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송상기 ( Sang Kee Song ) 한국스페인어문학회 2002 스페인어문학 Vol.0 No.25
Si pensamos el apocali´psis como una gran ficcio´n en el sentido amplio. reinterpretar y reformular las novelas apocalipticas significa revisionar el esquema de la historia de la literatura. Cien sn^os de soledad. Terra nostra y Tres tristes tigres forman el corpus de esta investigacio´n. Estos textos aspiran ser el apocalipsis literario o la revelacio´n fanta´stica de Ame´rica Latina en diferente modo. Gabriel Garci´a Ma´rquez usa el paradigma del apocalipsis de la conciencia de la historia integrando pasado, Presente y futuro al momento de hacer la fa´bula. El mundo de Macondo transmuta el mundo latinoamericano al mito que es sobre la historia y ma´s alla´ de la historia. Tres tristes tigres no tiene un tiempo cronolo´gico aunque sugiere la imgen apocallptica. So´lo se esparcen los tiempos esta´ticos del salto epistemolo´gico de los sujetos. El mundo lingu¨i´stico del autor cubano trata de romper el sintagma del lenguaje cotidiano. Es un tratado lingu¨i´stico para acercarse al lenguaje del apocalipsis isla´mico, Sura 18. Como Koran es sintetismo de La Biblia y las culturas isla´micas, en Tres tristes tigres se han sintetizado todo el apocalipsis cristiano e isla´mico. y la nocio´n de ver el tiempo de Budismo que se ha notado por el eterno retorno de Bustro´fedon. En Terra nostra, al final del segundo milenio del calendario cristiano, se produce, nuevamente, el apocalipsis. Los u´ltimos sobrevivientes, Polo Febo, reencarnacio´n del peregrino-Quetzalcatl y Celestina, hacen el amor desesperadamente y esta co´pula los convierte en un ser andro´gino. Este ser andro´gino es fundador del Nuevo Milenio. al igual que Omete´otl. el dios andro´gino que dio´ origen al mundo na´huatl por su poder de autogeneracio´n. El sol fri´o del Nuevo milenio cuaja en la temporalidad de los cinco soles de la cosmologi´a na´huatl. Y los descendientes de este ser androgino no tendra´n ninguna nocio´n del pecado original, sino de la experiencia del placer perpetuo. El contenido del apocalipsis en Terra nostra es anticristiano, y la cosmologi´a na´huatl se infiltra en el orden cato´lico decadente que Felipe trato´ de apuntalar. La otra voz que Felipe escucha mientras sube los treinta y tres escalones del Escorial, aparece encarnada en el ser andro´gino en el nuevo ge´nesis del tercer milenio.
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중남미 식민지시대 문학담론과 공증의 수사학 -역사와 문학과의 관계-
송상기 ( Sang Kee Song ) 한국스페인어문학회 2004 스페인어문학 Vol.0 No.31
En la epoca colonial, escribir estaba subordinado a la ley. El sistema juridico definio la relacion entre el individuo y el Estado, y mantenia el estricto control de la escritura. La narrativa, tanto historica como novelesca, se derivo de las formas de la escritura juridica. La escritura juridica es la forma mas predominante tanto en el Siglo de Oro Espanol como en las Indias. Se infiltraba en la historiagrafia y fue instrumental en la creacion de la novela picaresca. La manera de escribir cronicas, relaciones, y comentarios historicos tiene mucho que ver con el desarollo de la retorica notarial. El cronista buscaba conseguir la concesion de derechos y la valoracion de su existencia. Escribir era una manera de obtener el deseo y la legitimacion. Aqui viene el estilo autobiografico y la narracion imaginada en la histroriagrafia. Los cronistas no pudieron contener completamente su imaginacion. Las lagunas historicas se llenaron de invenciones originales. La tragedia de la historiografia colonial es que el historiador no puede operar en un plano objetivo. Pero, segun Haden White, toda la historia no hace mas que pretender ser historica y objetica. Por eso, en un plano posmoderno se ven las cronicas como validas documentaciones en donde los deseos individuales se intercruzan en las formulas juridicas. La importancia de las cronicas en la elaboracion de la moderna novela hispanoamericana es un lugar comun aceptado tanto por criticos como por novelistas. Segun Garcia Marquez, “no hay escritores mas creibles que los cronistas de Indias, porque el problema con que tuvieron que luchar era el de hacer creible una realidad que iba mas lejos de la imaginacion. La situacion de Alvar Nunez era la misma. E?l tuvo que narrar los asuntos extraordinarios en el marco verdadero. En cambio, El Inca Garcilaso de la Vega tuvo que reorganizar los datos historicos para legitimizar su linea de sangre como un buen ejemple de mestizo. Por eso, en Comentarios reales, se abundan los discursos heterogeneos como novela utopica, autobiografia, comentarios historicos.
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송상기(Sang-Kee Song) 한국라틴아메리카학회 2007 라틴아메리카연구 Vol.20 No.1
Mirror has been major instrument that represents self-reflection and formation of subject in Western history of thoughts. This study delves into the meaning and symbol of mirror in Mesoamerica to figure out its implication as a micro-cosmos of time-space conception and city planning such as Teotihuacan. In ancient Mesoamerica, mirrors often represented objects and concepts occurring in nature and society. By representing a world that could be looked into but not passed through, mirrors could be considered as passageways for the supernatural. Because of their bright reflective surfaces, they were compared to fiery hearths, shining pool of water, sun, flower and heart.
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