라깡의 정신분석 윤리학과 이마뉴엘 레비나스의 타자(the Other)의 윤리학 비교분석 연구

신명아(Myoung Ah Shin) 한국현대정신분석학회 2005 한국라깡과현대정신분석학회 학술발표대회 프로시딩 Vol.- No.-

A Study of Messianic and Weak Politics in Giorgio Agamben’s Theory of Biopolitics

신명아(Myoung Ah Shin) 한국비평이론학회 2016 비평과이론 Vol.21 No.1

The term, biopolitics, originates from Foucault’s discourse in a negative sense to explain how modern subjects’ lives become objects of the existing order’s discipline and control of them for its maintenance. Negri defines Agamben’s negative biopolitics as “the ideology of naked life” and as a “mystification that must be antagonized.” Siding with Negri’s accusation of Agamben for not presenting a vision of ‘a strong politics,’ some critics such as Andrew Benjamin criticizes Agamben’s theory to be too utopian as a political discourse. However, as more thoughts and words are spent for analyses of Agmaben’s works, the earlier criticism of Agamben’s works as a weak politics is proved to be invalid and Agamben’s strength as a theorist of biopolitics is affirmed. This paper will focus on how Agamben’s messianic and weak politics are effective as a political discourse in that his politics really overcomes the modern sovereign state of exception which produces various types of bare lives, that is, modern types of Muselmanner, such as Rewandan refugees and the prisoners at Guantanamo Bay. Agamben’s weak politics presents a way to overcome the inclusively excluding state of exception by showing a real state of exception which is messianic, relying on the Benjaminian concept of divine violence, St. Paulian concept of the “as not” (hos me), and the concept of messianic time of Kairos as opposed to linear time of Chromos. The paper will show how Agamben’s ultimate goal of deactivation of law is accomplished by his concepts of “whatever being,” “form of life” and “potentialities” which are opposed to the exclusive logic of state of exception.

랑시에르의 민주주의와 ‘인민’(demos): 지성적 평등과『프롤레타리아의 밤』

신명아(Myoung Ah Shin) 한국비평이론학회 2012 비평과이론 Vol.17 No.2

Jacques Rancière developed his notion of ‘people’(demos) and their importance in the fulfillment of Democracy early in his life from his work of Proletarian Nights: The Worker’s Dream in Nineteenth-Century France. This essay focuses on his ways of establishing a truly democratic system dealing with people, especially people excluded in the system of power of ‘police,’ the so-called ‘people of no share’. This paper will pay attention to how Rancière accuses other theorists such as Marx, Althusser, Foucault, Hardt and Negri for failing to see the role of people in their visions of better life for humans in their societies. This paper tries to shed light on the ways Rancière appreciates people of labor themselves in their effort to develop their intelligence admist of their hard works as laborers, base on his belief of intelligent equality of people. Rancière stresses that people are equipped with intelligent equality without needing to be led by the philosophers as visualized in Plato, because they themselves are poets and philosophers in their own ways. In discussing this aspect, the theorist of education dealing with the less privileged in our society, Jacotot, will be focused with his democratic ideals and belief in the intelligent equality of the people who were supposedly believed to be lacking in intelligence and in need of being guided by the teachers and philosophers. In concluding the paper, similarity and difference between Rancière and Laclau will be discussed so that Rancière’s theory of democracy and people will be defended from the attacks that his theory ignores identity politics and commits some kind of populism with his emphasis on people.

발터 벤야민의 정치신학과 약한 메시아주의

신명아(Myoung Ah Shin) 한국비평이론학회 2014 비평과이론 Vol.19 No.1

This paper is to delve into the ways Walter Benjamin's political theology and its weak messianism are reflected in his views of time, subjectivity and language. Benjamin's sense of time is not linear and converges on the now-time which connects the past and the present with the messianic vision of the future. However, this messianic vision of Benjamin is not apocalyptic or futuristically utopian. Rather this messianic vision is based on historical situations in which redemption is sought by living people. This vision is reflected in Benjamin's belief that theology which the dwarf in the chess game metaphor represents is the real controller of the workings of the society. The dwarf is influencing historical materialism, the manifest theoretical ideology Benjamin stands for as a Marxist philosopher. In the discussion of the political theology of Walter Benjamin Franz Kafka is presented as an important figure related to this vision because Kafka's characters embody Benjamin's weak messianism with their unobtrusive characteristics and behaviors, endowed with such enduring spirit of persistence and loyalty to the basic needs of their existence. This messianic vision of Benjamin produces his unique concepts of violence such as mythic and divine violence. Discussing Benjamin's concepts of violence and other theorists' views on them further reveals the multifaceted dimensions of Benjamin's political theology, proving his theology and historical materialism to form inseparable relations.

Feminism and Technoscience : A Study of a Way to Overcome a Phallogocentric Society Oppressing the Other through Donna Haraway's Theory of Technoscience

신명아(Myoung Ah Shin) 한국비평이론학회 2005 비평과이론 Vol.10 No.1

이 연구는 사이보그 정치학에 기초한 해러웨이의 테크노사이언스 이론을 통해 ‘부적합한’ 타자(‘inappropriate/d’ other)를 억압하는 남근이성중심사회를 극복하는 방법을 찾는데 있다. 논문 초기 부분에서 에블린 폭스 켈러의 시각을 통해 과학담론이 여성을 억압하는 양상을 살펴본다. 캘러가 과학의 객관성을 하나의 망상으로 규정하고 과학은 대상물에게도 감정이입을 하는 ‘열려있는 과학’이어야함을 주장하는 것을 관찰한다. 두 번째 부분에서는 해러웨이가 이런 켈러의 과학 개념을 기초로 억압된 과학대상의 사회문화적 현상을 충분히 반영한 “상황적 지식”(‘situated knowledge’)을 내세우는 과정을 설명한다. 특히 ‘상황적 지식’이란 이런 억압받는 주체들이 처한 상황에 기입된 권력과 인종적 계급적 성차적 이데올로기의 관계망을 다루는 것임을 지적한다. 또한 해러웨이가 이런 지식의 옹호를 위해 진정한 ‘온전한 증인’이라는 개념을 제시한 것을 살핀다. 해러웨이의 사이보그 정치학은 전형적인 위계질서적 이항 대립을 파괴하는 사이보그의 잡종성의 정치학임을 논하면서, 해러웨이가 보는 진정한 ‘온건한 증인’은 현대의 문화적 과학적 산물인 현대적 주체, 즉 이항대립적인 산물인 일관적인 정체성의 정치학을 거부하고 이러한 정치학이 설정한 범주들을 넘나들고 해체하는 ‘뱀파이적이고 사이보그적 괴물’의 형태임을 강조한다. 마지막 부분에서는 두명의 여류 페미니스트 공상과학 소설가, 마지 피어시의 『그, 그녀, 그것』(He, She and It)과 조아나 러스의 『여성[남성]적 인간』(The Female Man)을 사이보그 정치학의 잡종성과 관련하여 설명한다. 피어시의 소설은 사이보그에 대한 다양한 혁명적인 인식론적 시각에도 불구하고 여전히 이성애중심적이고 핵가족적 오이디프스 구조의 흔적과 인종적 편견을 발견할 수 있음을 지적한다. 반면에 이런 결점은 후자인 조아나 러스의 소설에서 급진적인 여성적 시각, 즉 ‘남성과 여성’이라는 두 상반적 개체를 한 몸으로 육화한 ‘여성적 남성 [인간]’의 잡종성을 대변함으로 인해 보완되고 있음을 논의한다. 결론 부분에서는 해러웨이의 사이보그 정치학을 기초로 한 테크노사이언스 이론은 원래 피어시와 러스의 공상과학적 상상력에 힘입은 결과였지만, 이제 여전히 남근이성중심적 편견의 온상인 남성 공상과학 소설 및 사회 전반의 반여성적 편견에 대처하기 위해서는 정확하게 현대기술문명의 양상을 과학적으로 파악하고 비판하면서, 이분법의 해체를 도모하는 해러웨이의 테크노사이언스 이론이 필수적임을 강조한다. 또한 해러웨이의 해체적 전략이 가지는 한계도 지적하여서 이런 한계의 극복을 위해서는 문학과 구체적 ‘상황적 지식’의 협동적 관계가 필수임을 지적한다.

자끄 라깡의 정신분석적 여성관과 페미니즘의 상관관계 분석을 통한 남근이성중심적 여성관의 해체

신명아(Myoung Ah Shin) 한국영미문학페미니즘학회 1996 영미문학페미니즘 Vol.3 No.1

Psychoanalysis and feminism has kept an awkward relation both as allies and enemies. In my paper, I will focus on the phenomena of the two fields` animosity agaist each other, by dealing with how `the theological fathers` such as Freud and Lacan exploit female patients` psyche in construction and maintenance of their own theoris on female hysteria and how the feminists react to their phallogocentric readings of the female patients. I showed mainly how a young girl named Dora by Freud suffers from Freud`s apptication of his main theory of overdetermination and Oedipus complex on her stories. Freud interprets words and behaviors, not to mention, her dreams as proving her desire for Mr. K and her father in an overdetermined way. For example, Freud interprets her physical illness of catarrh in four different ways, all pointing to her sexual desire for Mr. K In interpreting her symptoms in this overdetermined way, Freud burdens her with heavily sexual contents, such as fellatio, by accusing her of having the fantasy of fellatio which she imagines her father enjoying with Mrs. K On the other hand, Lacan who proclaims himself to be the true inheritor of Freud and his theological legacy further puts Dora in chains, by making her dependent on man to gain her own identity as a woman. While revising Freud`s view of Dora, Lacan defines Dora as somebody who needs to identify herself with man in order to gain her femininity. This view of Lacan can be explained in his own theological idea of alienating vell. In Dora`s case, she is bound by the alienating vell, subject or(vell) femininity. This means that if she chooses subject, her feminity is excluded by her choice and if she chooses femininity, she is not able to keep herself as a subject, either because she has to identify herself as a man for her pursuit of feminity or because her subject is exclued by her choice. The reaction to these patriarchal readings of Dora can be divided into the reading of the dutiful daughters and that of resistant daughters. The former reading of Dora is represented by Jacqueline Rose who reads Dora in conforminty of Lacan`s alienating vell and the latter reading of Dora is represented by He´le`ne Cixous who regards Dora as confoundging the patrarchal system and shows her defiant spirit against Frued. Considering the two readings, it is proved that the latter reading is more constructive and healthy to feministic issues and the former reading produces no peculiar creative effect other than an update post-feminist reading which professes that we don`t no need definite female subjectivity for the purpose of feminism. In conclusion, this paper claims the need to take up the position of the defiant daughters to the patriarchal theorists in psychoanalysis and the need to produce a sister(companion) reading of Freud`s reading of Dora, by devling into Freud`s diaries and letters in the early 2000 years when the materials will be released from Frued`s archive and see why Freud read Dora in such an overdetermined and patriarahchal way.

엘리스 워커의 소설에서의 우머니스트 Womanist 양성 연구

신명아(Myoung Ah Shin) 한국영미문학페미니즘학회 1995 영미문학페미니즘 Vol.1 No.1

N/A

후기 라깡과 현대사회의 병리성 연구: 실재, 쌩똠므와 탈해석 매엉현 -『리비돌로지: 라캉 정신분석의 쟁점들』-

신명아 ( Myoung Ah Shin ) 영미문학연구회 2010 안과 밖 Vol.0 No.29

라깡의 정신분석 윤리학과 이마뉴엘 레비나스의 타자의 윤리학 비교분석 연구: 타자 개념을 중심으로

신명아 ( Myoung Ah Shin ) 영미문학연구회 2005 영미문학연구 Vol.9 No.-

This study aims at comparing Lacan`s psychoanalytic ethics with Levinas`s ethics of the Other, focusing on the concepts of the Other. First of all, the ethics itself will be discussed to find out how ethics is advanced mainly to find ways for the happiness of human beings and formulate the principles for the happy lives of people. The ethics will be proved to be bifurcated with two major trends: one of philosophical characteristics with its focus on the ways of achieving the highest good, and the other of Judaeo-Christian characteristics with its emphasis on the responsibility of the human beings in presence of the highest God. After explanation of these two trends in preparation for the Kantian aspects in Lacan`s psychoanalytic ethics and the Judaeo-Christian concepts of responsibility of the subject toward the other in Levinas`s ethics, Lacan`s ethics is defined in terms of the Lacanian concepts of ``objet a``, drives and ``separation``. With the explication of these concepts Lacan`s ethics proves to be focusing on reclaiming the subject of aphanisis(disappearance) which is usually unacknowledged both by ego psychology and the subject himself. Ego psychology commits mistakes in its focus on ego only, instead of the unconscious, and the subject neglects his true ``objectified`` self in the form of ``objet a`` by regarding his fantasied versions of this ``objet a`` as his true selves. In the process, the figure of Antigone is presented as a truly ethical figure who claims her own desire to bury the dead brother in response to the call of ``objet a``. Levinas` ethics of the ``Other`` is discussed in connection with Heidegger to show Levinas` emphasis on the ethics` need to focus more on concrete relations of the self with the other than on the Heideggerian ontological approaches to the Being. Levninas`s ethics is explained in terms of his various concepts such as ``there is,`` ``hostage, ``fatigue,`` ``vigilance,````dwelling,`` ``responsibility for the Other,`` ``proximity to the Other,`` etc. These concepts will be shown how Levinas regards the subject or the self as someone to be wholly dependent on the Other to the degree that the self is regarded as something to be transcended or overcome for the sake of the Other. In conclusion, it is pointed out that by appearance Lacan`s psychoanalytic ethics and Levinas`s ethics have a lot in common, such as their focus on the concept of the Other, their insistence on the open structure of the woman as the Other, the splitting phenomena of language in the forms of ``saying`` and ``the said,`` etc. However, they are revealed to be much apart in the sense that while the Other is the supreme being for the self to be sacrificed for in Levinas`s ethics, Lacan tries to reclaim the self which is lost because of ``the lack in the Other`` and present the lost part of the subject, ``objet a`` in connection with the unconscious and the woman which are usually neglected as secondary by consciousness-oriented philosophy and psychology. In a word Lacan is making efforts to present ethics which tries not only to encompass what is regarded as incidental to the major discourses of society but to reveal how the subject and the public discourses are dependent on the other, ``objet a`` around which they form their fantasies and discourses in an effort to cover over the lack(undefinability) of ``objet a`` as an empty structure.

포크너와 생태학 -곰 (The Bear)에 대한 생태비평

신명아 ( Myoung Ah Shin ) 영미문학연구회 2002 영미문학연구 Vol.2 No.-

Interpretations of the protagonist, Ike in Faukner`s The Bear have been divided into two dominant groups. The first group praises him as someone who recogonizes the sinful past of his grandfather who committed an incest with his slave daughter, and recompensates the grandfather`s evil by repudiating his legacy. The second group condemns him for his idealism and futile act of repentance for his grandfather`s guilt. To decide which group has achieved reliable reading of Ike, two theoretical frameworks are examined in this essay. First the American Jeremiad by Bercovitch is closely examined to regard whether Ike is a figure of American Adam as David H. Evans argues. Secondly the various theories of ecology, especially ecofeminism are closely examined to find some ecological concepts which would facilitate our understanding of Faulkner`s treatment of racial oppression in the South. The American Jeremiad is a literary genre in which America is presented as a place where New Israel would be built only if the people of America are awakened to their preordained destiny to hold the torch of God`s Words in the city upon the hill of American landscape. In this genre writers bemoaned the corruption of the present society and at the same time foretold the bright future of the chosen people only if they would keep a vigil on their behaviors and behave themselves. Our study of Ike in this paper proves Ike never to be a figure of American Jeremiad in that he would never believe that the people of America are American Adams who cherish God`s calling for themselves. Rather the study proves that Ike bemoans the fact that the future for redemption in America is rather dim. This fact is further supported in the endings of The Bear and Delta Autumn where the doomed future is forecasted in terms of the deforestation of the South after the invasion of lumber companies into the wilderness where Old Ben once roamed alone but not solitary, being accompanied by the brooding wilderness. The paper aims to prove Ike to be an ecological figure whose views of the racial oppression and the loss of wilderness facilitate our unravelling of the The Bear`s complex narratives woven around the theme of modernization and the price which the lowly people such as the blacks, the hunters, and the animate or inanimate entities like the animals and forests have to pay for the modernization of the South.