탈북을 주제로 한 문화콘텐츠 연구 -영화 <크로싱>과 소설 『바리데기』를 중심으로

송태현 ( Tae Hyeon Song ) 세계문학비교학회 2009 세계문학비교연구 Vol.28 No.-

Culture and arts can be produced by grappling with problems of the time. The theme of North Korean defections is very important in Korea, but the majority of Korean artists ignored it. It resulted in the lack of the arts on the theme. Even though cultural contents concerning the defection are so few, there are two major artistic works which result in bigger repercussions: Crossing, a movie of KIM Tae-Gyun and Baridegi, a novel of HWANG Seok Young. Crossing is a movie which tried to get Koreans interested, purely on humanitarian grounds, in the defection. Baridegi seems to be the most excellent work from the point of view of artistry and theme. This novel, as a modern version of a traditional myth, links a Korean cultural tradition and the reality of the Korean Peninsula. Plus, it confirms the linking between Korean actuality and global issue. In conclusion, we emphasized, as a suggestion for the cultural contents concerning the defection, the necessity of more attention and a broad vision.

과학과 시: 가스통 바슐라르의 이원성과 통일성

송태현 ( Tae Hyeon Song ) 세계문학비교학회 2011 세계문학비교연구 Vol.36 No.-

L`oeuvre et la vie de Gaston Bachelard se caracterisent par la tension complementaire entre deux poles antinomiques: science et poesie. A travers tous ses ouvrages, Bachelard lui-meme se definit comme philosophe, et ses philosophies des sciences et de l`imaginaire constituent les deux composantes de force du “mystere d`un seul Bachelard en deux personnes. Chez Bachelard, le dualisme de ces deux axes est tres apparent. Selon le philosophe, la Psyche a deux poles, masculin et feminin: les concepts et les images, lequels se forment autour de ces deux poles opposes de l`activite psychique que sont la raison et l`imagination. Au-dela de la dualite, on a souvent indique l`unite qui traverse a la fois la philosophie des sciences et de la philosophie de la poesie. Tout en appreciant leur effort d`unification, il faut cependant noter que certaines de leurs theses sur l`unite ne sont pas suffisamment convaincantes en tant que telles. La coupure radicale entre l`axe scientifique et l`axe poetique etait legitime et indispensable au temps de Bachelard. Celui-ci s`insurge contre la tendance dominate comme le positivisme. Et le dualisme de deux axes serait une sorte de strategie de sa resistance. Mais aujourd`hui l`on assiste a un nouveau mouvement: le temps des retrouvailles entre la science et la poesie a commence. La reconciliation entre les deux axes se realise, et la distance que Bachelard conservait toujours entre les deux diminue d`annee en annee.

디드로의 유물론적 과학관과 문학: 『운명론자 자크와 그의 주인』에 나타난 결정론과 자유 의지

송태현 ( Tae Hyeon Song ) 세계문학비교학회 2015 세계문학비교연구 Vol.52 No.-

We regard Jacques le fataliste et son maitre as a novel in which Diderot solves the problem of “determinism and free will” through literary imagination. In this paper, we present the “destiny” of this novel as a metaphor of the deterministic life, with “fatalism” as a form of determinism that the scientific materialism of Diderot brings to the fore. This is because Jacques, the main character of the novel-as a non-religious man who is indifferent to the supervisor of fate-looks upon human beings as machines in the chain of causality. We judge Jacques’s viewpoint to be a case of “hard determinism.” In this instance, free will and determinism are incompatible, because the events of the novel suggest that the whole thing happened as a result of necessary causality and that humans have no free will. As long as Diderot takes this view, it is very difficult for him to secure the possibility of ethics and to emphasize ethical practices. For us, this “hard determinism” is at the crux of Diderot’s ideas. In Jacques le fataliste et son maitre, Diderot does not present enough arguments for the need for human calibration and human improvement, nor does he solve the sticking points of “determinism and free will.” Although when Diderot denies human free will, he presents a “practical solution” by which we may live as if free will exists, we still find this “practical solution” fundamentally lacking.

복음과 종교혼합

송태현 ( Tae Hyeon Song ) 백석대학교 기독교인문학연구소 2007 기독교와 인문학 Vol.7 No.-

The syncretism may be inevitable in the earliest days of missionary work. Korean Christianity was in the same boat: the most serious syncretism is related to shamanism and confucianism. Does this syncretism obstruct the essence of Christianity? Is it impossible for authentic Christianity to take root when one transplants it in another territory? For instance, can East Asian accept in its entirety the Christianity? We inquire into this problem through Silence of Endo Shusaku, japanese modern novelist. According to Shusaku, the Japanese do not have and can not have the true concept of (Christian) God. For the Japanese the Christian God is beyond their grasp, because they did not have a concept of transcendent and omnipotent God. But we think that it is an excessive view to assert that an authentic Christianity can not be accepted in Japan. It is not easy, in fact, to proceed to the spirit of Gospel at the first go, parting from the non-biblical thought. But we have to examine ourselves continuously in the light of the Bible, reexamine what we have believed as Christian world view. By that way we should maintain the purity of Gospel.

소설 「벌레 이야기」에서 영화 <밀양>으로

송태현 ( Tae Hyeon Song ) 세계문학비교학회 2008 세계문학비교연구 Vol.25 No.-

클로드 레비스트로스의 문화관 연구

송태현 ( Tae Hyeon Song ) 세계문학비교학회 2010 세계문학비교연구 Vol.32 No.-

Claude Levi-Strauss is a representative anthropologist who criticized severely the eurocentrism. It is the purpose of this study to examine the conception of culture in Claude Levi-Strauss. For this purpose we set out, first of all, from the consideration on the racism as well as the ethnocentrism which gave rise to a wholescale genocide. Then we inquire into cultural relativity. Cultural relativism confines itself to starting that a culture possesses no absolute criteria authorizing it to apply this distinction to the products of another culture. Third, we investigate the importance of intercultural cooperation and diversity of culture. In conclusion, we reflect on the implication of his thought on culture in the reality of our contemporary culture globalization.

몽테스키외의 중국관 비판

송태현 ( Tae Hyeon Song ) 세계문학비교학회 2012 세계문학비교연구 Vol.40 No.-

La Chine a exerce une influence considerable sur la pensee europeenne du XVIIIe siecle. Elle suscitait a cette epoque un vif engouement, mais en reaction a cette sinophilie croissante, sont aussi appararues des conceptions negatives sur ce pays. C’est principalement Charles-Louis de Secondat Montesquieu(1689-1755) qui a incarne ce sentiment sinophobe au Siecle des Lumieres. Selon l’auteur de De l’Esprit des lois, la Chine etait un Etat despotique dont le pouvoir etait fonde sur la ‘crainte’. C’etait la politique du baton qu’elle menait constamment en imposant sa tyrannie. Le present article a pour but d’analyser les fondements de cette vision d’une ‘Chine despotique’. Il s’attache ensuite a souligner le lien fondamental qui existe entre cette representation et la theorie du climat exposee par le philosophe, a savoir que les peuples des regions chaudes etaient d’un naturel peureux qui conduisait presque toujours a leur asservissement, tandis que ceux des regions froides devaient leur liberte a leur plus grand courage. Ce facteur physique etait donc a l’origine de la servitude de l’Asie et de la liberte de l’Europe. Enfin, cet article soumet a discussion le postultat de ‘Chine despotique’ pour souligner les composantes d’eurocentrisme et de racisme qui le sous-tendent.

뒤랑의 바슐라르 비판

송태현 ( Song Tae Hyeon ) 한국불어불문학회 2003 불어불문학연구 Vol.0 No.55

A travers sa carrie`re intellectuelle c`est probablement a` Gaston Bachelard que Gilbert Durand est le plus redevable. Il confesse que son Mai^tre l`a purifie´ de toutes les tentations positives et dogmatiques. Et il n`he´site pas a` se dire bachelardien en n`oubliant jamais l`immense me´rite de G. Bachelard. Bien que G. Durand s`assume toujours comme successeur de G. Bachelard, il ne se soumet pas totalement aux ide´es de son mai^tre. Il estime que la classification bachelardieenne des images litte´raires base´e sur les quatre e´le´ments mate´riels, est a` la fois insuffisante, inade´quate, et en outre ethnocentrique. G. Durand de´forme alors la classification e´le´mentaire de G. Bachelard, et e´tablit un autre syste`me de classification base´e sur les trois structures: structures schizomorphes, structures synthe´tiques, structures mystiques. Et, ces structures ne sont pas lie´es aux substances, mais aux gestes et aux sche`mes. Le fil conducteur de ces trois structures est les re´flexes dominants repe´re´s par l`Ecole de Leningrad: dominante posturale, dominante digestive, et dominante copulative. G. Bachelard a construit un syste`me dualiste ou` le versant scientifique et le versant poe´tique rivalisent et se poussent. G. Durand conside`re que G. Bachelard, encore qu`il ait protge´ la poe´sie contre la me´thodologie scientifique, ne s`est pas de´barrasse´ de l`he´ritage de l`ancien dualisme. Selon G. Durand, les deux axes (science et poe´sie) ne sont que les deux modalite´s de l`imaginaire qui est la totalite´ du psychisme. Le dialogue entre deux axes, qui est conside´re´ comme impossible pour G. Bachelard, commence. La distance entre la science et la poe´sie diminue d`anne´e en anne´e. Ce qui donne la possibilite´ de la corre´lation ou l`alliance entre ces deux axes, c`est la gnose.

문화다양성협약과 지구지역성

송태현 ( Tae Hyeon Song ) 세계문학비교학회 2013 세계문학비교연구 Vol.42 No.-

The culture globalization in the true meaning of the word is one which pursues the coexistence of many different cultures from around the world. However, to date, homogenization of culture is more prevalent than cultural diversity. Criticism of the homogenization of culture and reaction to the rootless culture which threatens cultural identities occurred from every country. Thus, scholar and government official discussed actively the ‘cultural diversity’. The result was “UNESCO Universal Declaration on Cultural Diversity”(2001) as well as “UNESCO Convention on the Protection and Promotion of the Diversity of Cultural Expressions”(2005). This paper aims to examine the process of development from “Declaration” to “Convention”, make a detailed study on the “Convention” and its significance. In succession, we work on how to integrate the “Convention” into the conception of “glocality”. We attempt to play up the matter that this “Convention” promotes the diversity of culture, aspires toward an authentic culture globalization which considers the global as well as the local, by advocating cultural rights of social minorities.

『춘향전』의 프랑스 역본 『향기로운 봄』의 문화적 의의

송태현 ( Song Tae-hyeon ) 세계문학비교학회 2018 세계문학비교연구 Vol.64 No.-

The fact that Chunhyangjeon was translated into French under the title Printemps Parfume(1892) in the late 19th century is a very meaningful event in the cultural exchange between Korea and France. This is because French writer J.-H. Rosny and Hong Jong-ou, the first Korean to come to Europe, collaborated in Paris and published their first translation of Korean literature in Europe. Printemps Parfume follows the basic structure of Chunhyangjeon's story, but it is a very free translation of the original, which is closer to adaptation or rewriting than translation. In this paper, I explore the cultural and historical significance of J.-H. Rosny and Hong Jong-ou's re-creation of work. The study revealed that the co-translators of Printemps Parfume ultimately aimed at pursuing cultural exchanges between France and Korea based on the spirit of “interculture”, and establishing cultural ties between France and Korea. Translators shed the image of Korea as an uncivilized country, Korean people as semi-barbarian people, and show that Korea is a country of civilization and a nation of great cultural traditions. The core element of the re-creative element chosen by the translators of Printemps Parfume is the practice of Confucius thought implemented in Korea. The translators of Printemps Parfume revealed the greatness of Confucius or Confucianism in this work, making the French not to regard the Joseon people as barbarians in imperialistic pride, and recognizing Joseon culture as a high quality culture. Translators hoped the French would not fall into the hollow civilizing mission. What the translators of Printemps Parfume ultimately seeks is for France to embrace Korean or East Asian culture to compensate for their deficiencies and to achieve peaceful harmony with each other, including Korea and East Asia, by accepting the merits of Western culture.