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現象學을 통한 Yeats 시 해석 : “Per Amica Silentia Lunae”의 철학적 시 배경
한태호 한국예이츠학회 2000 한국예이츠 저널 Vol.14 No.-
Poetical revealation of Yeats’s philosophical ideas can be spurred through the phenomenological insights. Its textual practices into Yeats’s poetic totality could open an entrance towards his poetic Tower in his visionary poetic geography. With help of many literary or poetical representations in his poetic universality, some signifiers can be converged to the common inflections, such as intuition, reduction(epoche), Pure Consciousness, life-world, etc. The “Indira’s network” has been spread for the poetics and praxis of E. Husserl’s Phenomenolgy and Yeats’s “Per Amica Silentia Lunae,” one of his philosophical manifestos. Yeats’s enigmatic domains in his poetic suliminal consciousness. such as immediate felt images, ironical rethorics, primitive intellect, incarnated phenomenality, could be illuminated by the reductionary ideation and intentionality, bracketing of Phenomenology. Yeats’s ‘Anima Hominis’ and ‘Anima Mundi’ in “Per Amica Silentia Lunae” has shown the similar process of Epoche-like ideation. His visionary dogmas has traced the same epistemalogical traits of the Phenomenology. The categorial intuiting of the outside phenomenal objects could be the same on the basis of “suspension of belief” either poetically or philosophically. Yeats’s cognitive acts is not so different from Husserl’s in the sense of “Going back to the pure consciouseness.” Their formality and terminology might be distinguishable but the basic ideas show the similar principles on the authentic reality(external and internal). His somewhat visionary solipcism could be elucidated by the ideas of intersubjectivity, monadology, inference by analogy in Phenomenology. Yeats’s “A Tenedo tacitae per amica silentia lunae,” thoghtful sedimentation, gradations of perceptual shading in the Vision, eidectic reductions of moon phases, are all the reflections of intentionality of his poetic muses. His “arrow women” into the “boundless and unpredictable world” are the metonymy of “Reduction into the Essences.” His actual and ideal aphorie, pure ego, soul duality shows the three processes of description, intuitive expression of consciousness, and symbolic significations, so oftentimes found in the phenomenal ideas. These insights could lead to the light-shedding onto the comparative study of Zen ideas.
Yeats의 "The Wind Among the Reeds" 읽기: 화자와 청자의 이중적 꿈꾸기의 시학
한태호 한국 예이츠 학회 1995 한국예이츠 저널 Vol.5 No.-
Yeats's "The Wind Among the Reeds" shows that the sound/voice he finds in the reeds of his mind is reshaped at the first phase as the host(ghost) of the air and at the later phases as a specific object, such as a Perfect/White Beauty. In the present valley where the passion of the Shadowy Horse runs rampantly, the poet yearns for the unappeasable host(ghost) to be animated or transformed into a meaningful expression, the soul of language, and its own self-expression. This repetitive images have three self-expressive entities: Speaker, Hearer, and Dreamer. The dreamer mourns and pleads for the ideal objectivity of his beloved Beauty, and speaks to the blessed. By speaking or expressing, he transforms himself into a creative speaker. He speaks out his geart, moods, love towards the Secret Rose. At the same time he hears himself. The signifer of the speaker reiterates itself as the signified for the hearer. The hearer, losing all travail of passion and windy voices, understands his own passivity and past greatness. This dual process of "speaking himself hear" and "hearing himself speak" turns out to be "auto-affection". The external love toward the Beauty reverses to the internal love. It is the absolute reduction of his poetic mind and purity to fit for univesality. His subjectivity, voices, consciousness, and passions, by way of the immediate repetition/reduction/auto-affection, turn ino heart-rendering poetry of affectivity and universality. It is one of the elements that make his poetry great.
Wallace Stevens 시의 특성과 새로운 모색 : 禪詩的 요소
韓泰鎬 관동대학교 1999 關大論文集 Vol.27 No.1
The poetry of Wallace Stevens is the meditative poetry, which requires some new intelligence, different from the general Western approach. As part of a comparative literature study. I propose that his poetry has a lot of affinity with the Eastern poetry in general, especially Zen poetry. Zenistic critical approach is recommended for his self-conscious poetry, rhetorical poetry, and disjunctive poetry. Thus, I illuminate some lights on his poetic features, general conventional critical ideas on his veiling poetry, and then the applicability of Eastern ideas on his abstraction. His central ideas, such as First Idea. Decreation. Abstraction. Majorman or Subman. Reality vs Imagination. etc. has been compared with the affinitive ideas in Zenistic poetry. I majorly focus on his main methaphor of Nothingness or nakedness, and the supreme idea of Zen as well. I read closely Section 8. "Notes Towards a Supreme Fiction" to detect the cursive process of his basic idea on the highest mental entity and "A rabbit as King of the Ghosts" to compare his temporality and oriental feelings. The critical terms in Zen buddhism were introduced into his poetics for better understanding: Resultantly, his poetic estheticism might be somewhat ignored in the process of criticism. Anyhow, the philosophical generality in West and East could be lexicalized into a critical aphorisms for better convenience. Further stylistic as well as poetic study will be advisable for clear illucidation of insights to share Stevensean innate ideas with ours.