한국동서비교문학학회 연보 외

편집부(편집자) 한국동서비교문학학회 2015 동서 비교문학저널 Vol.0 No.32

한국동서비교문학학회 연보 외

편집부(편집자) 한국동서비교문학학회 2016 동서 비교문학저널 Vol.0 No.38

한국동서비교문학학회 회칙 외

편집부(편집자) 한국동서비교문학학회 2017 동서 비교문학저널 Vol.0 No.39

한국동서비교문학학회 연보 외

편집부(편집자) 한국동서비교문학학회 2015 동서 비교문학저널 Vol.0 No.34

동서 비교문학을 위한 방법론 모색

서명수(Suh, Myung Soo) 한국동서비교문학학회 2013 동서 비교문학저널 Vol.0 No.28

Studies on comparative literature in the west of the 19th century occurred in the politico-cultural matrix in which European sense of cultural superiority to non-Europe nations politically increases. In facing this ethos J. W. von Goethe raised the necessity of world literature (Weltliteratur) in order to get over a hidebound nationalism. Goethe’s vision expedited the study for comparative literature and widened the extension of literature. In the 21st century globalization and localization are simultaneously in progress in the name of so-called ‘glocalization’. In the age of glocalization what is unavoidability of literature and should be? Some said that literary critics and scholars should be a comparativist. For this reason, comparative studies as a new academic methodology has been suggested. In response to this tendency I intend to suggest some methodological alternatives for the study of comparative literature in East-West. Firstly, not seeing eastern literature with western eyes and vice versa but seeing one’s literature with each one’s eyes is necessary in the age of glocalization. In this case the gap between East and West can be widened. Thus it is necessary to apply the fusion of horizon (Horizontverschmelzung) that H.-G. Gadamer insisted for the way of hermeneutic conformity in ‘argumentum e contrario’ to the study of comparative literature in East-West. Secondly, Korean distinguished Buddhist monk-scholar Wonhyo’s idea of One Mind (一心) as a basis of hermeneutic fusion of horizon can be applied to the study of comparative literature. Thirdly, Dilthey’s hermeneutics of life as a structural nexus of lived experience, expression and understanding has two aspects: the diachronic and the synchronic. According to Dilthey, life itself is prior to conceptual thought and knowledge. Life is experienced as a dynamic/productive nexus (Wirkungszusammenhang). Dilthey’s triadic nexus of life can be applied to the study of comparative literature as a basis of hermeneutic confirmity. Lastly, it is necessary to explore religious canons in East and West which supply literary imagination and thoughts. Even though the ways of expression are different human mental structure and desire for happiness of life, eternity, essence of beauty and so on are similar in East and West.

뿌쉬낀의 희곡 『보리스 고두노프』와 오태석의 희곡 「태」 비교 연구

안숙현(Suk Hyeon Ahn) 한국동서비교문학학회 2013 동서 비교문학저널 Vol.0 No.29

Pushkin’s drama Boris Godunov and Oh Taesok’s drama “Tae” dealt with similar tragic incidents of history, ‘the murder of heir to the throne and usurpation of the throne’. They broke away from teleological description method with the dominant view and interpretation about the past and tried to reveal the truth of history through multifaceted perspective and many different voices. The drama Boris Godunov described the process, that Godunov, who assassinated the crown prince and ascended the throne, suffered from compunction and went to ruin by popular uprising, in 23 scenes. Oh Taesok’s drama “Tae” have two main stories of King Sejo’s distress from of the murder of Danjong and ‘blood lines’ of Park Paengnyeon’s family. The history, Pushkin and Oh Taesok understood, is irrational world, that shows estrangement between reality and appearance. And this absurdity was repeated in history. Their dramas show the age?spatial difference, but the historical consciousness of two writers, who recognize the power problem of usurpation of the throne and historic events, are based on historical view of vicious circle with nihilism. But Pushkin’s historical consciousness have aspect of passive nihilism with no way out, but Oh Taeseok’s historical view shows aspect of active nihilism to overcome nihilism. And Oh Taeseok seeks for meaning and value of life and history in the ‘blood lines’ to overcome unreasonable historical situation. Pushkin and Oh Taeseok regarded the history as absurd comedy. Pushkin showed avowedly the fact, the history is only a drama text as fiction. Oh Taeseok made historic events and facts into children’s play and sublimated nihilism of history to Dionysus’s play. Especially, they tried to newly interpret the fiction of history through the description method of crash montage. Above all, their writing of history is for ethnicity understanding of their own country. Pushkin and Oh Taeseok emphasized, the power of will to lead the history is a ‘the public’ and ‘blood lines’. Nonetheless, Pushkin pessimistically predicted the future of russian public as like the crying baby, who was thrown on the ground in drama Boris Godunov. But Oh Taeseok insisted, the blood lines have positive meaning and value of life through the son’s life force of Park Paengnyeon’s family.

거울 뉴런과 문학 2: 쿳시의 『엘리자베스 코스텔로』에 나타난 공감의 인지신경과학과 그 윤리적 함의

백진 한국동서비교문학학회 2021 동서 비교문학저널 Vol.- No.56

For all ages, sympathy has been emphasized as the source of human morality, sociality, and culture. The science of sympathy made a breakthrough when the Giacomo Rizzolatti team in Italy revealed that humans have mirror neuron system, a neural mechanism that enables us to read other people’s minds and feel sympathy. Through neuroscientific research on “mirror neuron,” which is a neural basis of sympathy, and cognitive scientific research that explains the work of the mind as “embodied” cognition, this paper aims to examine the principles of sympathy and its ethical implications in J. M. Coetzee’s Elizabeth Costello (2003). Costello, the main character in this work, suggests “sympathetic imagination” as the source of our ethical behavior and asserts that there are no limits to it. However, the fact that (the silenced or animal) others do not have (human) languages symbolizes in itself an absolute limit to sympathetic imagination. This limitation suggests the limitation in rational reasoning. It reflects a cognitive neuroscientific perspective: Human beings’ autonomous ability of reasoning, which western classical philosophy emphasized as an element that distinguishes humans from animals, has, in fact, developed as a form of animalistic reason based on physical ability―in other words, the reason is something generated and refined through sensory and motor systems of the human brain and body. In this work, Costello can only sympathize with the pains of others through “embodied” language and “embodied” experience. In short, Elizabeth Costello proved the possibility and usefulness of cognitive neuroscience in literary interpretation by manifesting the leap of sympathetic imagination through an unconscious pathway called mirror neuron and its ethical potential.

조오현 선시의 문학사적 의의

이만식(Mansik Lee) 한국동서비교문학학회 2015 동서 비교문학저널 Vol.0 No.33

‘The state of not to rely on letters’ [不立文字] is thought as one of the main characteristics of Zen Buddhism partly because letters are generally considered as the tool to cross the gateway without a door [無門關] and to be thrown away after crossing especially when you are enlightened, you are a Buddha [見性成佛]. The world of being spiritually awakened, namely, the world of Buddha can be achieved only by the Self Awakening of the Original Enlightenment [本證自覺]. Thus you are told to penetrate the real meaning of letters according to the ancient meditative atmosphere of Buddhism instead of relying on the letters. This paper is written in order to find a new way to explain the essence of ‘the state of not to rely on letters’ in Jo Oh-Hyun’s zen poetry because transcendental wisdom [般若] can not be said by a normal language. However, languages have been used by zen masters like Jo Oh-Hyun himself, especially when he writes his poems out of the Bodhisattva Ideal [菩薩思想] and Compassion Thought [慈悲思想], in order to help their students realize the way to the Enlightenment especially in the teachings of Mahayana Buddhism [大乘佛敎]. Most Buddhist monks and scholars talk about the insufficient efforts to communicate Dharma Talk [法語] in terms of modern languages. But the problem of communication in Buddhism has not been caused by the lack of its methods but by the discourse itself. ‘The state of not to rely on letters’ is to be explained to the public in this post-modern age, when language is no longer a reliable device for meaningful communication. Modern western thoughts, including Jacques Derrida’s deconstruction, have been suggested to solve the traditional communication problem of Buddhism. This paper is written to prove that Jo Oh-Hyun’s zen poetry, which began with the traditional poetic form of Si Jo in the history of Korean literature, can be explained properly with the ideas of modern western thinkers, whose works are explicated here as one of the practical programs to elucidate the achievement of Jo Oh-Hyun’s zen poetry as well as to solve the communication problem of Buddhism. This paper also shows that Korean zen poetry has been adequately updated along with Jo Oh-Hyun’s zen poetry.

정전(正典)과 문학교과서의 문제

전한성 한국동서비교문학학회 2019 동서 비교문학저널 Vol.0 No.50

This study looked at the concept of literary canon and the status of armistice discussion from the perspective of Korean (literature) education. Based on this, he proposed the direction of how it would be desirable to establish the relationship between the canon and the literature textbook. From the point of view of literary education, canon can be defined as great works that transcend time and space and allow mankind to seriously reflect on life. Until now, the question of canon has been discussed from various perspectives in the education of literature. It has been studied at various levels, including the way of existence, acceptance, learning goals and suitability of learners within the textbook system. But most were focused on the explanation of the ideological dimension of canon. In fact, configuration of canon are closely related to education contents and methods considering the cognitive and emotional development of learners. In addition, it is linked to the politics and culture of a society that implements such education. Therefore, it is necessary to organize canon from an open perspective, taking into account the whole curriculum. In particular, the focus should be on the possibility of understanding the experience world the work contains, rather than selecting with specific goals. It should also be possible to develop diverse perspectives through literary works that can be interpreted differently.

붓차티 텍스트에 표상하는 일본 인식: 저널과 문학 사이에서

박문정 한국동서비교문학학회 2017 동서 비교문학저널 Vol.0 No.42

With the recent rise in Italy of cultural interest towards East Asia, the Western world’s prejudices, misconceptions, and discriminations against East Asia, which originated from fantasies, romantic idealism, or ignorance, are being questioned. This study investigates the perceptions of Japan as depicted in the works of Buzzati, a writer who greatly influenced 20th century Italian journalism and literature. Buzzati, who was the senior journalist of a major Italian daily newspaper called ‘Corriere della Sera’, visited Tokyo in 1963 to cover the preparations for the 1964 Tokyo Olympics, as well as touring Japan in general, and wrote 15 articles. Based on his experience of Japan outside the boundaries of ‘reality’ as perceived by the Western world, Buzzati bridged the gap between objective observation and personal experience with literary techniques, thereby allowing his readers a closer experience of Japan. The combination of objective information, fantasy, elements of fairy tales, as well as literary techniques in Buzzati’s writings lies between journalism and literature and hence, was a refreshing and novel attempt. Buzzati’s ‘literary articles’ were significant because they were diverse and new, which allowed the readers to touch, feel, taste, smell, and judge, which was the way Buzzati experienced Japan, rather than passively receive objective information. However, although this form of writing was more advanced than other articles that evaluated Japan based on Western political and philosophical values, it failed to overcome the frame of Orientalism, since the articles were based on a Western man’s experience.