인조인간, “헐벗은 생명,” 포스트/휴머니즘: 메리 쉘리의 『프랑켄슈타인』과 카즈오 이시구로의 『날 보내지 말아줘』에 나타난 고아와 인간

국문 초록 (Abstract)

이 논문은 ‘고아’에 얽힌 이러한 모순에 초점을 두면서 고아가 ‘인간’이라는 범주에 대해 제기하는 인식론적인 의미와 정치사회적인 의미를 살펴보고 그 의미들 간에 발생하는 복잡하게 얽혀있는 역학을 살펴보고자 한다. 이러한 논의에 ‘인조인간’은 매우 적합한 대상이다. 이는 (인간이 아니라) 인조인간이 야말로 ‘고아’라는 정체성을 존재론적 차원에서 온전히 전유하는 존재이기 때 문이다. ‘고아’가 될 수 없는 인간을 대신해서 ‘고아’라는 인간의 실존적 조건 을 뒤집어쓴 인조인간과 서구 사상, 정치 지평의 관계를, 먼저 아감벤의 논의 를 빌어 이론적인 차원에서 살펴볼 것이다.

다국어 초록 (Multilingual Abstract)

This paper explores the contradictory and entangled dynamics between the concept of ‘humanity’ and the modern nation-state through the figure of ‘orphan.’
Orphan is a site where the way the western tradition of philosophy has conceptualized the category of ‘human’ is most clearly revealed. Artifical intelligence such as robot, cyborg, or humanoid is a good example of orphan, showing its role in the construction of ‘humanity’--especially, the ‘citizen’, the modern version of humanity. Mary Shelley’s Frankenstein articulates the fundamental paradox in the idea of ‘human,’ ‘family,’ and ‘modernity’ through the problematic existence of monster. Monster is the most vulnerable and helpless kind of orphan—he is a “bare life” in Agamben’s expression. At the same time, however, he is the one who makes human an orphan through the very problematic nature of his being. Kazuo Ishiguro’s Never Let Me Go describes the global condition where orphans are mass-produced to sustain human life and well-being. Here clone, modern version of monster, is a good example to show that the modern power both protects and persecutes life and that the global articulation of ‘humanity’ is irrelevant to the reality of ‘bare life’.

목차 (Table of Contents)

• I. 들어가는 말
• 1. ‘인간’의 근원에 놓인 부정(negativity): 고아
• 2.『프랑켄슈타인』: 고아-아버지-아들, 그리고 ‘근대시민’의 모순
• 3.『날 보내지 말아줘』: 국가권력의 글로벌한 재편과 포스트/휴먼
• II. 나가는 말
• Abstract

참고문헌 (Reference)

1 아감벤, "호모사케르"

2 Anne McWhir, "Teaching the Monster to Read: Mary Shelley, Education, and Frankenstien, In The Educational Legacy of Romanticism" Wilfrid Laurie UP 73-92, 1990

3 Literary Women, "Literary Women" Doubleday & Co 91-99, 1976

4 Giorgio Agamben, "Language and Death: The Place of Negativity, In Pinkus with Michael Hardt" Minnesota UP 96-, 1991

5 Denise Riley, "Impersonal Passion" Duke UP 52-, 2005

6 Agamben, "Homo Sacer: Sovereign Power and Bare Life" Stanford UP 8-, 1995

7 Mark Jerng, "Giving Form to Life: Cloning and Narrative Expectations of the Human" 6 (6): 369-393, 2008

8 Clara Tuite, "Frankenstein’s Monster and Malthus’s ‘Jaundiced Eye’: Population, Body Politics, and the Monstrous Sublime" 22 : 150-153, 1998

9 Mary Shelley, "Frankenstein, or The Modern Prometheus, in Three Gothic Novels" Penguin 1968

10 George Levine, "Frankenstein and the Tradition of Realism" 7 (7): 14-30, 1973

11 Stephen Dougherty, "Culture in the Disk Drive: Computationalism, Memetics, and the Rise of Posthumanism" 31 (31): 85-102, 2001

12 Bruce Robbins, "Cruelty is Bad: Banality and Proximity in Never Let Me Go" 40 (40): 289-304, 2007