들뢰즈에서 죽음 본능, 유전 그리고 생명의 반-기억

연효숙 ( Hyo Sook Yon ) 한국헤겔학회 2014 헤겔연구 Vol.0 No.36

들뢰즈에게서 생명, 생명의 자기 복제, 죽음 본능, 유전 등은 왜 연구되어야 하는가? 들뢰즈는 전통적인 동일성의 형이상학을 신랄하게 비판하고 차이와 반복의 원리에 따라 새로운 존재론과 형이상학을 마련하였다. 그렇지만 들뢰즈의 새로운 존재론의 구축 이유의 중심에 생명의 문제가 있다는 것은 쉽게 주목받지 못했다. 따라서 생명의 새로운 생성 원리를 생명의 자기 반복의 원리에 따라 항상 새롭게 차이를 발생시키고자 했던 들뢰즈의 의도를 제반 생명과학의 성과와 연계해 보는 것은 주요한 시도가 될 수 있다. 들뢰즈의 ‘반복’의 원리는, ‘기관없는 신체’를 거쳐, ‘반-기억으로서의 생성’의 원리로 해석된다. ‘반-기억’은 죽음 본능을 넘어선, 바이스만의 생식질 유전이 ‘균열적인 유전’으로 전화되는 중요한 밑바탕의 원리를 지니고 있으며 직선적인 계보학을 반대하는 기억의 축적으로서의 생명의 원리를 거부할 가능성을 보여 준다. 직선적인 계보학을 반대하고 거부하는 사유의 기원은 니체로부터 비롯된다. 니체는 직선적인 계보학을 거부하고, 오히려 ‘영원회귀로서의 기억’을 강조하고 있는데, 이러한 기억은 들뢰즈의 반-기억의 사유 방식에 근접하고 있다. 들뢰즈는 죽음 본능에서 균열적인 유전의 길을 찾았다고 보았다. 결과적으로 들뢰즈의 탈유기체적이고 탈인간적인 사유는 생명 철학의 새로운 매커니즘과 지평을 준비하는 사유의 기반이 되었다고 볼 수 있다. Why should we study life, death, death instinct, and heredity in Deleuze? As we know, Deleuze criticized sharply a traditional metaphysics of identity, and constructed a new ontology and metaphysics according to principles of difference and repetition. But we failed to notice the problem of life in philosophy of Deleuze, although Deleuze constructed the new ontology, because of the problem of life. Therefore, it is important to try to connect outcomes of science of life and an intention of Deleuze who researched the principle of difference and new principles of genesis of life according to self-repetition of life. The principle of repetition of Deleuze is interpreted through the bodies without organs and into the principle of genesis as anti-memory. Anti-memory is beyond the death instinct, and the important basic principle which changes the Keimplasma heredity into heredity of crack, and it shows that the principle of life as accumulation of memory could be against the vertical genealogy. The origin of thought against the vertical genealogy begins from Nietzsche. Nietzsche denies the vertical genealogy, rather emphasizes the memory in the eternal return, and such a memory seems to be similar to the thought formula of anti-memory of Deleuze. Deleuze thinks that the heredity of crack was originated from the death instinct. Consequently, the anti-organic and anti-human thought of Deleuze can be considered as the basic of new mechanism and horizon in philosophy of life.

헤겔 논리학 : 헤겔의 생성의 존재론이냐, 들뢰즈의 발생의 존재론이냐?

연효숙 ( Hyo Sook Yon ) 한국헤겔학회 2012 헤겔연구 Vol.0 No.31

Is value in modern times opposed to and conflicted with a value in post-modern times? What is the main value of modernity and post-modernity, and what can we get from it and can we criticize it? Generally, one says that the Hegel`s philosophy in modern is criticized entirely by Deleuze as the post-structuralist. But I presuppose that there is common value in Hegel and in Deleuze, and at the same time I shall examine the problem in Hegel`s philosophy, and also present how Deleuz criticizes it. In general, Hegel`s philosophy is defined as philosophy of identity, philosophy of representation, and Deleuze`s philosophy is estimated as philosophy of subversion, and philosophy of difference. But two philosophers in common pay completely attention to change, becoming and movement. Hegel`s philosophy, however, is considered as ontology of becoming, while it is just proper that Deleuze`s philosophy is seen as ontology of genesis. Hegel says that nature of the world is becoming and change, as a point of view from the categories of being, nothing and becoming, moreover, from the categories of negativity, opposition and contradiction. But this vivid change is fixed to active synthesis, and the singular is fixed to an individual as unity of the general and the particular in Hegel`s philosophy, and then Hegel`s philosophy returns to ontology of becoming as the horizon of identity. Emphasizing a category of difference in itself which is not attributed to the ground of identity, Deleuze subverts ontology of identity from Plato to Hegel, and insists ontology of difference. Becoming in Deleuze`s ontology of difference, is a dimension of genesis which does not originate from identity, and is intensively differential to it in material dimension. Such a genesis, differently from active synthesis in Hegel`s absolute subject, has trait of passive synthesis in dimension of the unconscious. Because an individual in Deleuze, in addtion, has a genetic property which is derived from an pre-personal or pre-indivdual dimension, it is different from the individual as an organic unit in Hegel. Therefore, though Hegel and Deleuze have a common critical attitude in the focus on the problem of becoming, Hegel`s ontology of becoming in modern age can be estimated as the incomplete, from a point of view of Deleuze`s ontology of genesis in post-modern.

헤겔의 사변적 자연철학과 목적론적 자연관

연효숙 ( Hyo Sook Yon ) 한국과학철학회 1999 과학철학 Vol.2 No.2

헤겔에서의 이성의 근대성과 역사성

연효숙(Hyo-Sook Yon) 한국철학회 2000 철학 Vol.63 No.-

들뢰즈에서 위상학적 사유와 새로운 공동체의 가능성

연효숙 ( Yon Hyo Sook ) 한국철학사상연구회 2021 시대와 철학 Vol.32 No.4

This essay, first of all, reserches, for a background of a topological thought, in western modern the background of theme of space in philosophy and the background of non-Euclidian geometry being different from Euclidian geometry in mathematics. And the importance of the concept of ‘multiplicity’ will be exposed through the mathematical and philosophical arguments being prepared by the topological thought in Deleuze. Secondly, a clue of the topological thought will be found in chap.4 of Difference and Repetition in Deleuze’s ontology. Furthermore, the topological thought is defined by being connected the potential multiplicity with topological space. Thirdly, the possibility of a new community is discussed in A thousand plateaus through the topological thought. After that, the final aim of this essay is that the possibility of a new community can be found in the topological thought in Deleuze. Researching the theme, this essay will define the meaning and limit of revolution of the topological thought being related with community.

들뢰즈에서 정동의 논리와공명의 잠재력

연효숙 ( Hyo Sook Yon ) 한국철학사상연구회 2015 시대와 철학 Vol.26 No.4

The traditional philosophy presupposes the logic of reason for the possibility of communication. On the contrary, Deleuze will prepare the possibility of new communication through the power of affect. The possibility of power of affect can be previously found in Spinoza who insists the parallelism of mind, body. Deleuze notices the importance of affect in Spinoza, and tries to compose the nonrepresentative thinking form being different from the representative and reasonal thinking form, and ‘the logic of affect’ by the transition of power of human action. Furthermore, he interprets the nonrepresentative thinking form of affect as the movement of intensity and repetition. I pay attention to thinking of series in Deleuze, in order to make use the possibility of communication, sympathy, and care through the logic of affect in Deleuze. Thinking of series is a way of divergent and horizontal connexion in contrast with the hierarchical, organic and synthetic thinking. Deleuze attempts to look into a new way of communication of internal resonance through ‘the dark precursor’ in literature, in order to gather the differential multiple series in system.

들뢰즈에서 나르키소스적 자아와 아이온의 시간에 관한 연구

연효숙 ( Hyo Sook Yon ) 한국철학사상연구회 2012 시대와 철학 Vol.23 No.2

After Nietzsche`s declaration of God`s death, the modern subject of self-identity was diversely criticized. Instead of modern self-complete ego as Cartesian Cogito, Kantian transcendental Ego and Hegelian absoute Spirit, Deleuze presents a passive self and the fractured I in Difference and Repetition. While the modern subject posits the ego of self- unity by active synthesis of ego, Deleuze argues that the ego based on the active synthesis is generated from the passive synthesis. Especially Freud presents the narcissistic ego through the principle of pleasure and Eros, and the self-closed and the multiple ego based on the unconscious. Freud`s multipule narcissistic egos began to work the important moments in Deleuze`s narcissistic ego. Deleuze attempts to argue that the fractured I holds the nature of the narcissistic ego which is controlled by habit, eros and death instinct based on the passive synthesis. Although such a narcissistic ego does not have the realistic contents because of the empty form of time, it holds the virtuality of insane time of becoming by death instinct. It can be fully connected with the time of Aion which is suggested in Logic of Sense. If the time of Aion, distinct from the ordinary time of Chronos of past, present and future, is positively connected with the empty form of time, we do not have to go to the transcendental ego recurring to eternal erturn as the Deleuzian solution. If the narcissistic ego accepts the time of Aion as the intrinsic principle of virtual and new time of creativity, it can become a new subject of virtuality included self-possibility in future, although it has a self-closed symptom.

진보 철학에 대한 여성주의적 재구성 -차이 개념과 주체성을 중심으로-

연효숙 ( Hyo Sook Yon ) 한국철학사상연구회 2010 시대와 철학 Vol.21 No.1

The progressive philosophy based on a philosophy of identity and Marxism came to reach a crisis in our society. Social movements participated with diverse subjects are to be transformed into Post-marxist and radical democratic project established by Mouffe`s hegemonical practice. We will attempt to make a reconstruction of progressive discourses for diverse and multiple subjects through the philosophy of difference. The progressive discourses based on the philosophy of difference will construct a category of subjects established on the feminist points of view, in oder to set up a democratic value fundamentally. Butler`s philosophy of performativity and Braidotti`s nomadic subjects focused on the sexual difference are important for construction of category of new feminine subjects. But above all, a corporeal feminism in which Grosz emphasized volatile bodily subject shows possibility toward construction of an open subjectivity. The progressive philosophy supported by the reconstruction of feminine subjectivity will try to search for philosophy of difference, especially, Grosz`s politics of imperceptibility as practical strategy. Furthermore, politics of difference will plan to test possibility of minor and traverse solidarity.

헤겔, 스피노자, 들뢰즈의 욕망론에 대한 한 해석

연효숙 ( Hyo Sook Yon ) 한국해석학회 2006 해석학연구 Vol.17 No.-

헤겔과 들뢰즈에서의 기억의 형이상학과 주체의 문제

연효숙 ( Hyo Sook Yon ) 한국헤겔학회 2007 헤겔연구 Vol.0 No.22