런던 스쿨의 리얼리즘

박영신(Park Young-sin) 현대미술사학회 2007 현대미술사연구 Vol.21 No.-

British contemporary art, including the work of young British artists (often abbreviated as yBa), has received international attention in the past decade. The question now arises: On what understructure is the successful reputation of British contemporary art based? I have begun this research with that question and suggest the context of British realism and figurative paintings, especially the works of the "School of London", as the most immediate source for British contemporary art. R. B. Kitaj, the American artist who worked and achieved celebrity in Britain, coined the term "School of London" in 1979. It has been used to describe postwar British figurative painters and been adopted by British critics as an analogue to the old School of Paris before and after the First World War. Though the notion of the term is indeterminate, the painters who belong to this group were gradually restricted to those six whose exhibitions were held under the title "the School of London" Francis Bacon, Lucian Freud, Frank Auerbach, Leon Kossoff, Michael Andrews, and R. B. Kitaj. After the Second World War, Britain took pains to emancipate itself from its sense of cultural inferiority. This was the moment when the seeds were sown for the international reputation British art enjoys today, and when British art was internationalized through realism and figurative paintings. Here, the School of London painters laid the ground for the subsequent generation of British artists. The works of contemporary British artists, such as the yBa, emphasize realistic aspects that are rooted in the works of their predecessors since the postwar period. Indeed the School of London was born when abstract art was in its heyday. In the middle of the 20th century, abstract art such as Informel and Abstract Expressionism, dominated the art world in Europe and the United States. However, at the same period, there was significant development in the figurative arts in Britain, which was led in large part by the School of London's painters. Eschewing the abstraction of the 1950s, these artists struggled to sustain the continuity of the British figurative tradition. The return of figuration would become one of the most important elements of contemporary British painting. It is very interesting that the figurative tradition has remained virtually intact and realism has maintained its eminence over the modernism's formal self-criticism and theoretical debates. Thus it is worthwhile to investigate features of the School of London and realism in modern British art. My research positions the School of London in the mainstream of modern British realistic painting through the context its painters formed between British realist painters in the prewar generation and contemporary British artists working in most recent decade. I read their works as an amalgam of international influence and an indigenous tradition: Existentialism and British empiricism. Understanding the background and appearance of the School of London requires an understanding of the influence of worldwide art trends and Existentialism on British art in the postwar period. The School of London painters' works have been widely considered derivative from French models, especially Existentialist art. That developed mainly in Paris, as represented by Informel. Existentialism as revealed in the works of the School of London, however, is less a follower of French Existentialism than it is something filtered through traditional humanism and empiricism in the social context and through personal experience and creativity in the individual context. I considers British empiricism as another base of the School of London painters: 18th century British empiricist George Berkeley's theory of vision, which was revived in mid-20th century Britain, and the works of A. J. Ayer, a logical positivist regarded as an offshoot of British empiricism in the first half of 20th century. Those empirical factors in the

한국의 영국경험론 수용과 그 평가

이재영 서양근대철학회 2012 근대철학 Vol.7 No.1

So far, the studies on the process of accepting Western Philosophy in Korea mainly have involved German philosophy and British-American Philosophy, and British Empiricism has been discussed as a trend of British-American Philosophy. The present article is the first piece that exclusively investigates the process of accepting British Empiricism in Korea. While existing studies are focused on F. Bacon, J. Locke, G. Berkeley, and D. Hume with the epistemological viewpoint, the current article further includes the research on the political thoughts of Hobbes as well as Locke’s perspectives on politics and education. Furthermore, this paper mentions philosophers as B. Mandeville, T. Reid, and A. Smith that previous studies have not examined. These attempts are based on the author’s opinion that British Empiricism researchers should extend their interests beyond major philosophers and epistemology. The current paper is based on the statistics of existing studies that are categorized as philosophers, subjects, and researchers. The article also includes the trend of translation and book reviews to examine the current status of research on British Empiricism in Korea and to seek directions for future studies. 이제까지 한국의 서양철학 수용 과정에 대한 연구는 주로 독일 철학과 영미철학을 중심으로 이루어졌으며, 영국 경험론은 영미 철학의 한 사조로 포함되어 고찰되었다. 이 글은 한국의 영국 경험론 수용 과정을 독자적으로 고찰한 최초의논문이다. 기존의 연구가 베이컨, 로크. 버클리, 흄을 중심으로 주로 인식론적관점에서 이루어졌던 반면에, 이 글에서는 홉스의 정치 사상, 로크의 정치 사상과 교육 사상에 관한 연구를 포함할 것이다. 또한 기존의 연구에서는 거의 다루지 않았던 맨드빌, 리드, 스미스 같은 철학자들을 언급할 것이다. 이러한 시도는영국 경험론 연구자들의 관심을 주요 철학자와 인식론의 영역을 벗어나서 다양화해야 한다는 필자의 생각에 따른 것이다. 연구는 그 동안의 연구 성과물을 철학자별, 주제별, 연구자별로 분류한 통계를 바탕으로 이루어진다. 아울러 번역과서평 문화의 현황을 살펴봄으로써 한국의 영국 경험론 연구의 현주소를 진단하고미래의 연구 방향을 모색하고자 한다.

영국경험론과 관념의 문제

김다솜 서양근대철학회 2022 근대철학 Vol.20 No.-

Kim Hyo-myung, the author of ‘the British Empiricism’, formalizes a problem that has been raised through British Empiricism and is still an unresolved problem to this day. It is “how can an event occurring in the subject of the cognition be objective when perceptual experience or perception is an event occurring in the mind?” This is related to one of the old and essential problems of philosophy: is knowledge about reality that exists independently of our cognitive abilities or about ideas in our minds? This includes the following problems in detail: 1) Can perception through the concept be knowledge of the nature of reality?, and 2) Is the idea, the basic material that constitutes knowledge, about the reality that exists independently of our cognitive ability, or does it exist in our minds? Based on Kim Hyo-myung’s insight, this paper evaluates how this problem was dealt with in the British empiricism, and also attempts to find possible ways to solve the problems they left behind.

철학원전 번역을 통해 본 우리의 근현대 - 개화기부터 1953년 이전까지 ; 50년대까지 영미철학의 수용과 용어의 번역

황필홍 ( Hwang Pil Hong ),이병수 ( Lee Byeong Su ) 한국철학사상연구회 2003 시대와 철학 Vol.14 No.2

In 1960`s, British and American Philosophy including british classic empiricism, analytic philosophy, pragmatism fully began to spread to Korea. And before that time, British and American Philosophy wasn`t paid attention such a philosophical current as was different from German Philosophy. In this paper, I focussed on the philosophical asserts and terms of early Korean philosophers who had discussed British and American Philosophy from colonization period of Japan Empire to 1950,s. They were Han Chi-Jin, Park Song-Hong and Kim Jun-Sub. The early Korean philosophers approached to and comprehended western philosophical terms through translation of Japanese language. It meant that they lacked sincere reflection and strenuous efforts towards philosophical terms inevitably caused by the process of translation. However, even under the colonial modernization and early situation of philosophical thinking, the early Korean philosophers were sharply conscious of such philosophical terms as deeply concerned with their own philosophical task. Saying in other words, though studying western philosophy through translation of Japanese language, they held subjective attitude about translation within restricted extent. After the Independence from Japan Empire, The terms of British and American Philosophy concerned with pragmatism, philosophy of science, symbolic logic, were variously translated into Korean by every philosopher. This showed that their early reception of British and American Philosophy resulted in insufficient comprehension of translated philosophical thoughts, and that they came into direct contact with western philosophy, not through translation of Japanese language, groped for adequate translation.

영국 경험주의 취미론의 최종점: 흄과 버크의 취미 이해

최도빈 한국미학회 2022 美學 Vol.88 No.4

In this essay, I examine David Hume’s (1711-1776) and Edmund Burke’s (1729-1797) discourses on taste to argue that their contrasting standpoints on taste suggest the culminating point of the British Empiricist discussions about taste. Both philosophers similarly take the empirical method that abstracts the general principles of taste by observing the particular phenomena of aesthetic experiences and taste judgments but the goals of their inquiries are almost opposite to each other. In “Of the Standard of Taste (1757),” Hume seeks to propose a practical standard of taste that could save us from acquiescing a skeptical view on taste that endorses “the natural equality of tastes” while admitting the variety of subjective taste. In contrast, Burke’s “On Taste (1759)” argues for “the uniformity of taste” by pointing out the same substratum of our physical senses under subjective tastes that might appear variable. The process of making taste judgments, which consists of causal relation, sheds different light on this contrast between the two philosophers’ approaches to taste. While Hume focuses on taste sentiments, the final effect of this process, to admit the variety of individual tastes, Burke relies on the first cause of physical senses to advocate the uniformity of taste. This process also lets us understand the preceding taste theories as figuring out the faculty of taste, located in the middle of that process. This overview demonstrates that the British empiricists have taken the most important stages in the process of taste judgments as their theoretical cornerstones. If so, because there would be no more central points to examine taste phenomena, we can assume that no further significant development is available in their attempt to explicate taste.

들뢰즈의 영미 문학론: 유목/근경(根莖)공간으로서의 "중간" 문학론을 향하여

정정호 ( Chung Ho Chung ) 21세기영어영문학회 2006 영어영문학21 Vol.19 No.2