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인문성과 문본성, 그 편재적 성격 : 한국 인문학의 새로운 구상
정대현 이화여자대학교 이화인문과학원 2015 탈경계인문학 Vol.8 No.2
The so-called “crisis of the humanities” can be understood in terms of an asymmetry between the natural and social sciences on the one hand and the humanities on the other. While the sciences approach topics related to human experience in quantificational or experimental terms, the humanities often turn to ancient texts in the search for truths about human experience. As both of these approaches have their own unique limitations, overcoming or rectifying the asymmetry between them is desirable. The present article seeks to do just that by advancing and defending the following two claims: a) that the humanities are ubiquitous wherever language is used, and b) that anything that can be experienced by humans is in need of interpretation. Two arguments are presented in support of these claims. The first argument concerns the nature of questions, which are fundamental marks or manifestations of human language. All questions are ultimately attempts to find alternative meanings or interpretations of what is presented. As such, in questioning phenomena, one seeks to transcend the oppression of imposed structures and in doing so reveals one’s humanity. Second, all phenomena are textual in nature: that which astrophysicists find in distant galaxies or which cognitive neuroscientists find in the structures of the human brain are no less in need of interpretation than the dialogues of Plato or the poems of Homer. Texts are ubiquitous. The implications of these two arguments are identified and discussed in this article. In particular, the ubiquity of humanity and textuality points to a view of human nature that is neither individualistic nor collectivist, but rather integrational in suggesting that the realization of oneself is inseparable from the realization of all others (成己成物).
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접두어 ‘trans-’의 의미와 ‘탈경계 인문학(Trans-Humanities)’ 연구에 관한 소고
김연수 이화여자대학교 이화인문과학원 2010 탈경계 인문학 Vol.3 No.3
In this article, I try to think about research methods in our trans-humanities agenda by bringing the meaning of the prefix “trans-” into focus. For this purpose, the concepts of “transculturation” and “transculturality” in cultural and literary studies should be analysed. For example, there is the oldest concept of “transculturation,” from the Cuban anthropologist Fernando Ortiz in the 1940s, which was incorporated and further developed within the realm of literary studies by the Urguayan critic Angel Rama in the 1970s, as well as the concept of “transculturation” used by the German philosopher Wolfgang Welsch and the discussions concerning his concept in German cultural and literary studies. On the basis of this paper’s analysis, the meaning of the prefix “trans-” in our trans-humanities agenda can be modified in accordance with cultural and scholarly contexts. The trans-humanities are trans-scholarly, which means that this sort of humanities crosses the boundary between the real world and the academy and has relevance to reality beyond the walls of the university. The boundary between outside reality and the academy is permeable, so the humanities of this sort are commnunicable and interactive. Additionally, the trans-humanities are transdisciplinary, a point relevant to research methods. In order to research phenomena in the glocal area, the disciplines must be open, communicating and cooperating with other disciplines.
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김월회 이화여자대학교 이화인문과학원 2009 탈경계 인문학 Vol.2 No.2
In this paper, I try to inquire whether 'inter-disciplinary studies' can be possible through the integration of humanities and social science. Although the long efforts has been exerted to construct inter-disciplinary studies academically and institutionally, I claim that inter-disciplinary perspective is still needed to solve several problems. In other words, some issues can be approached more fruitfully through inter-disciplinary perspectives. For instance, the lack of communication, usually depicted as the absence of "three communication(三通)," is one of the urgent issues. In addition, various issues such as the human alienation from knowledge, the necessity for plausible plan for 'post-university' implies the need for integrative effort. Put simply, we need inter-disciplinary studies as 'prescription' for current issues more than ever. Based on this perspective, first of all, I deal with inter-disciplinary studies at the level of integration of knowledge, and then I discuss the dynamic nature of humanity in chapter 3 and 4. Later, I also examine 'articulated' integration between humanities(人文學), social science and humanity(人文) in the same chapters. "Liberal arts as a meta-disciplinary studies" in chapter 5 denotes a certain mode of knowledge attained through the articulated integration work. Liberal arts can be referred to as scheme to vary the tendency that the discussions on inter-disciplinary studies. At the same time, they are practical strategies to achieve the aim of inter-disciplinary studies. I argue that the following three schemes are preconditions for constructing liberal arts as a meta-major: abolishing conventional and ideologic hierarchy between liberal arts and major or between education and research; integrating emotion and reason; constructing the realm of inter-disciplinary liberal arts to make liberal arts as a meta-major. More specifically, concerning the third scheme, I propose 'creating the meta-text system which utilizes existing texts' and 'writing teaching materials and educational books which deal with inter-disciplinary knowledge' as a practical method.
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접두어 ‘trans-’의 인문학적 함의 - 탈경계 인문학Trans-Humanities 연구를 위한 개념 고찰을 중심으로
조윤경 이화여자대학교 이화인문과학원 2010 탈경계인문학 Vol.3 No.3
The purpose of the study is to discuss the implications of the prefix “trans” for our current culture when the word is associated with different concepts, as a way of identifying a variety of problems and possibilities that occur at the boundary (or transcending the boundary) that do not or cannot belong anywhere else. The prefix “trans” refers to the process of crossing, transcending, or passing through a boundary. As a prefix of a verb, it means the act of transferring, transcending, trespassing, and transgressing. But the factors that make up such acts are not always physical, and the boundaries do not necessarily refer to the borders between nations. The prefix “trans-,” which cannot be used alone, presents a new paradigm for the domains of glocalization, medium, gender, human nature, and academics by being added to words like “transculturality,” “transmediality,” “transidentity,” and “transdicipline.” The prefix “inter-,” often compared with “trans-” in the current cultural paradigm, has the connotation of a mutual relationship and two-way communication between two equal entities, and another prefix, “multi-,” implies multi-centered, enumeration, co-existence, and relativism (not involved in or intervening in others’ affairs). By contrast, the assumption that lies behind “trans-” is a holistic, meta-community, such as is expressed in the concepts of cyber network and global village, where mutual involvement, intervention, infiltration and influence lead to the changes in individual entities and in the identity of the community. This identity is not a single identity, but a “hyphenated identity.” In other words, it is a double identity that refers to ethnic and cultural identity. The hyphenated identity also rejects the premise that there are two realms that are separated by a border. Now, the dynamics of networks open to sub-entities are shifting from the dichotomous paradigm that guided thinking on the relationship between center and periphery. The process of crossing, transcending, and changing that lies behind “trans-” implies a process of initiation. The space for “trans” does not mean a “house” but a “road.” It does not point to a private space to stay and settle, but to a social space characterized by mobility, interaction, and change. The culture, ego, academics, and media of our time, a time dominated by a discourse of “trans” that symbolizes the process of initiation, force one to risk losing one’s self in order to find one’s self. It is a venture involving a process of introspection that takes place at academic boundaries and at territorial borders. The transcendence in the discourse on “trans-” refers not to metaphysical transcendence, but to a change from one attitude to another. Only for this reason can “trans-” serve as another perspective allowing us to gain insight into our time and culture.
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