A Week on the Concord and Merrimack Rivers 에 나타난 " digressive essays " 에 대한 연구

장정남 성균관대학교 인문과학연구소 1984 人文科學 Vol.13 No.1

A Week on the Concord and Merrimack Rivers is Thoreau's first published book (1849) based on a rowboat excursion Thoreau and his brother John took in their homemade rowboat Musketaquid in the fall of 1839. This “river-voyage” actually took “two weeks” from 31 August to 13 September, 1839. They were actually away from Concord fourteen days but seven of these days were spent on a walking trip in New Hampshire after they had sailed up the Merrimack. But in A Week this landward journey dismissed by Thoreau in just three paragraphs and he made these two weeks' narrative of the journey into $quot;one$quot;. But the travel narrative in A Week is only part of the book,-in fact, $quot;not much more than fifty per cent of it.$quot; The remainder of the book is a series of digressions, which are, as many severe Thoreau critics such as James Russell Lowell complained, misunderstood as $quot;a hodgepodge of old poems and translations, of essays in history, criticism, ethics,$quot; or $quot;snags, jolting us headformost out of our places as we are rowing placidly up stream or drifting down.$quot; This paper starts from the effort of clarifying what the nature of these digressions is and mainly concerns with whether these digressions (in this paper only a few (out of eighteen) digressions such as on the fish of the Concord, fables, the Christian religion, Friendship, etc., are being discussed) have any or little connection with the excursion at all. The digressions in A Week covers so many topics, so many fields, that it is difficult to $quot;categorize$quot; them effectively. But this paper shows that A Week can roughly be categorized into $quot;three$quot; main topics: (1) Literature (2) Christian Religion (3) Transcendentalism. This paper's another main concern is, first, to correct the misunderstanding that A Week in actuality is “two books in a book” and secondly, to prove that because of the Thoreau's intentional “strategic metaphor” used in A Week that “self-exploration for Thoreau is metaphorically identified with exploration of the natural world, A Week is “a book of a tightly unifed structural framework.” Digressions in A Week are also accounted for in detail in this paper as a form of the record of this “river-voyage” and therefore, A Week, as William Drake mentioned, becomes “an exploratory journey into thought.”

말/글의 불가피성 : 말하기와 글쓰기 -고발로서의 말/글(문학)이론 A Theory of Relation(Saying/Writing)as an Indictment

장정남 남서울대학교 인문사회과학연구센터 1999 인문사회연구 Vol.1 No.-

Face/Off, as a video movie title suggestrs, is the age in which we live. The postmoderns as we are now officially entitled most effectively work in this offstaged shades of distance of signs and iconic images as returned-as-the-redefined-selves social agents through the Homi Bhabhaian process of individuation. We, the post-moderns, laugh in the Face (world of presence) but mostly in the Off (Absence/Distance/Depths) we think, make, and achieve in the way we are made. Officially true in the presence of evidence implicates the fact that we have a plan to achieve in the Face/Off both successfully. It is very easy to say that we work and behave in the depth as we live along in the world of simulacra (earthly images). We are Tangiers, temporal/spatial beings of politics rather than people of "Casablanca," men of truth/eternity. Before we have recently been through two worlds of deceptions/promises, of delusions/illusions, of absence/traces, and of glimmers/glimpses we have no choice but to taciturnly stand and taste them in the hope of full complition in the world of ideas. This is to be the modern anticipation of Truth/truths represented in the ideas. This anticipation of truth(s) realizing in the binary pairs of oppositions (ideas/simulacra) causes to fail in the making of our postmodern world the place of the complete One where the postmoderns think what they empirically grasp now is everything they can rely on as firm ground. It is because realm of ideas, the subjective world, in which the moderns had mostly been engrossed is now no longer of the postmodern concern. What is only to be rendered in the concrete, emprical form of language (G. B. Madison) and social action (Richard Rorty) in the various forms of civic engagement in "achievinbg a nation" (a form of nationalism) can be true and useful. The abrupt chronological juncture(s)-on/rupture(s)-off and the inevitable terms of relation of these two modern/post-modern periods we are now facing through onto the facing-off (invisible) depths of signs and signification are therefore the main concerns of this writing. But we, post-moderns as well as moderns, now live in an "on-and-off," as said right above, continuum with junctures/ruptures from rather comparatively simple modern era of dual worlds (phenomena/ideas) onto the post-modern "site" of system of signs and advertizing. Therefore, this paper naturally starts in the Nietzschean "impulse to the Truth" to reach the One (the "Leaf") through policy of "forgetting" (a strategy of eternalizing as well as naturalizing) the differences and the repetitions of the "real" leaves in this modern phenomenal world. As a matter of fact moderns have been so far too much engaged in/concerned with the seizure of the high up in the mind (the subjectivity) in the language of metaphysics which appears to be barely traceable but mostly illusive/elusive. They also, for their neglect of/disregard of the empirical/the pragmatic reality in this world through their usual inattention to and insensitivity in this area, paid too much in the form of this abrupt/ruptured confrontation of current world of material fruition. This modernistic tendency of their having been engrossed in the subjective world ("Who/What am I in this world?") as well caused them to be in their pursuit of happiness in the world too ideal/too abstract for a real one. Therfore this obsession with the subjective world has naturally been their life tendency, their education, and the trademark of their daily mode of thought and inquiry of almost every line or area in western culture/civilization. These binary pairs of Here/There, presence/absence, body/mind, substance/idea, object/subject, men/God, world/Heaven, etc. made even philosophers in these eras spent mostly in vain most of their precious time for the trace (exploration in a sense) of the real nature of Being in the world. But out of these dialectical oppositions they have fished for this realm of ideas almost nothing substantial within the graspable entities needed and useful for the construction of historical/social/cultural sites for the concrete (in the sense of "real") gratification/happiness of our life. As we all know Nietzschean renunciation ("God is dead.") of idealism has long been suggested; the newly unified one (the dialectic) out of the pairs is now no more real/true than the world of ideas in these post-modern days. Whether real/true or not now the modernistic "impulse to the Truth (One)" out of the incomplete Other "forgetting" the real differences (Nietzsche) is the case for the moderns to say/write about terms of happier life. For example, women of thought/action so far incessantly voiced for their places proper in the men centered society (feminism). Pains of colored slaves in this weird environmental society of gene have been talked and related in the form of black experiences (Afro-American criticism). Cultures and awareness of the alienated ethnic groups marginally situated in the economic/political society of production and class struggle has been commented and alluded to with new/fresh insights and distinction (Marxism; Deconmstruction; Ethnic and Minority Studies). Aids groups, homosexuals, and lesbians have been spotted and understood with reasons (Gender Studies). These all are surely the cases for record/ relation. "Good mother good wife" should be recoverd from its shades of distance by efforts of naturalizing its state of marginality into equally right and original position in thw world of patriachs: men are now said /written to be in the same degree "good father good husband." Loyalty in (feudal) kingdoms should be now flattened into the relation/record of justice first. Nature (Here) is said according to Emerson to be the dial plate of the invisible there. Colored water flows in colored stream. The "Truebloosd" episode in Ellison's Invisible Man is the case of recording/relating terms of black people and their life and libidinal sexual desires in their time of hardship and poverty (especially winter time of hunger and night sleep) in their weird/strange environment of gene in America. All these though just a few here should be talked (they are told now) and written in any cases and instances. They cannot be hidden and covered; they shouldn't be off. The inevitability of sounds and words for completion/for recovery in modern times is commensurate/compatible with the "impulse to the Truth" in the sense that the other/the incomplete/the marginal aspires for the One/the Complete/the Center realizing. But this paper is at utmost to focus on the postmodern terms of inevitability of record/ relation. Most "we," as we now experience, are now phasing on through two quite ruptured, socalled "on-and-off" epochs of differences and repetition in the strangest mode of fluxes of influences. Developed and grown out of the most seriously "lived" and "framed" essences in modern mode of experience and education they cannot be flowed smoothly beyond into the postmodern era. They appears set inbetween the two seemingly different epochs of chronological connection but in content ruptured in many ways being agape a wide gulp junctures/ruptures of norms and thoughts. Sudden swift of thinking paradigm caused socalled "postmodernity" to be located in such concepts as "agent," "Return of the Self as an agent," "process of individuation," a "body" (of materiality for cuts of arbitary shapes), "depths," "construction," "E/A play" as in Derrida's "Differance," "machines," and readoption of "Catastrophy Theory," etc.. This postmodernit surely is not a natural cultural/ historical/social development front/out of the right-before existing modernity. The students' uprising in Paris in May, '68 are said to be the beginning of the era but it is more right, I think, to say that the May, '68 is the beginning of the abrupt historical/social movement of disrupted ruptures off away from the natural development of history. The magazine Tel Quel, and writings by Derrida, Kristeva, Deleuze, Baudrillard, and other post-modern theorists are the proofs of this that they thought/wrote quite differently within the same century. What made them think/say/write/behave dissimilarly in a totally diagonal position against those of the moderns is the key to the entry into/understanding of the postmodern situation. The sites of signs and advertising mostly for food and existence appear to be of most important concerns to the postmoderns; but instead the place of ideas regarded as the most important to the moderns was illusive/elusive first and was no real solution for the social/individual affluence next. Withinus there surely is the "impulse to the Truth" but it costs a fate for human beings to be near it. Besides there are more current/urgent things to be done first. People on earth multiply. Except the infinite yet to be explored we have this finite space only called earth to live in. And each individual has each world within him:social/cultural communication needs patterns and paradigmatic systems of signs for the patterns. In sites where people crowd/group for a culture social/political, signs and advertising most congenial to their tastes and ideology (ideology is just a way for thoughts as capital/power is a form of thought) become the subjects of vital concerns. Human beings are now becoming nearly no more than a form of signs and advertising in these days (Baudrillard) as a result of reification. Products, customers, and advertising talk; talk each other as we talk in our social/political scenes. Products/customer/advertising are also the subjects of identity each being a distinct one per so in its own domain/dimension mostly with whom sites of the postmodern construction, whatever/however their constructive character varies, are forming according to their social/cultural/political/religious, etc., schemeta. The success of which entirely depends upon its social activators activating as "individuated" agents (Bhabha). The products/customers/advertising are Tangiers only for a temporal purpose:social activators are prescribed/tailored as "machines" (Deleuze) of whatever sorts for the "design" (i.e. the social schemata). They are a flock of birds in a sense for a purpose. They do whatever they are told (which is to be told in a detour way) loyally with their own professional capacity skilled/disciplined in their disciplinary society where they should watch/measure their degree of success of themselves. They are rewarded in many forms for their selection/for their achievement each, for example, in the form of "ephemeral grastification," a vision of excretion as well as in the secure form of food (subsistence) and existence (social status). "Elected" means their being one of them in that disciplinary society where each are checking himself accroding to their rules and schemata over his degree of success/over his behaving well as a role model as well as his efficiency as a role function. But all these acts of being "rewarded," "activated," and "elected" are just men of social identity/position as others are; in the Off (Distance) they are displaced into an order-ranged system of "machines," a hierarchy. Interreciprocity among the "machines" is not like that among bosses/workers in modern times. Since they are "individuated" Selves returned as agents the Face doesn't tell anything of the Off. According to Bhabha every subject experiences in society crucial moment of "displacement," a crucial moment of inclusion/exclusion when "each subject's process of individuation occurs . . . by those elementrs of social 'consciousness' imperative for agency, . . . The individuation of the agent occurs in a moment of displacement, the moment of the subject's individuation [emerging] as an effect of the intersubjective--as the return of the subject as agent." This post-modern situation caused by "individuation process . . . by elements of social 'consciousness' imperative for agency" naturally requires record/relation prerequisite for each subject's standing of the severity of social transformation. Each social subject has to have his choice of "displacement" with reasons. They are recorded and related in full scope and range. The construction of "Truth" which is to be real for the postmoderns is another case: it should not be confused with the construction of culture/history/society. Culture, history, and society are regional, limited, and contingent concepts of spatiality and temporaity. Whether the postmodernity is basically contingent, spatial, temporal or all covering or not is first clarified in words/sounds according to terms of its concept. it should not be for political and historical domination. The "E/A" play in Derrida's "Difference" is also of vital case. It should be accounted for as a metaphysical understanding of why the "prosaic" life of all human being appears so obscurely complex and complicated in incidents first which later become definitely and necessarily interrelated at the time of death. Therefore the "E/A" play is the case for relation that it is not originally intended for the political manipulation of the "differing" and "deferring" fate of human lives as intimated obliquely in E-mart and E-channel. "Frequent analogies to contemporary mathematical theory, especially the theory of catastrophe or chaos" are definitely the incident for record/relation. And concepts such as "machines," and "limits," "boundaries," "threshold" for the explanation of the social "flow" or "overflow" in post-modern writings and many others are also evidently the cases for record/relation mainly for their own inevitable situation(s) of words/sounds.

A Week와 Walden에 나타난 Circular Imagery 硏究

張正男 서울여자대학교 1975 서울여자대학논문집 Vol.- No.4

Walden과 A Week에 보여지는 Thoreau의 초월적 자연관에는 “원”(circle)과 “주기”(cycle)의 두 imagery가 주축을 이루고 있기 때문에, Thoreau의 circular imagery를 알아본다는 말은 곧 Thoreau의 자연관이해의 근본이 된다는 말이다. Thoreau의 작품을 효과 있게 일기 위하여 그가 자주 사용했던 imagery를 연구해 보는 일은 중요하다. Thoreau는 그의 사상을 효과있게 전달하기 위하여 그의 소박한 문체이외에도 작품속에 여러 가지 imagery를 사용하였다. 새벽녘과 초저녁, 아침과 저녁, 자유와 굴종, 개성과 사회성, 야성과 문화적 세련성, 환희와 절망, 비굴과 독립, 수탉의 울음소리, 원, 소나무, 늪 등 아주 많이 사용된 imagery들이다. 더욱 그의 주작품인 Walden과 A Week의 예술성을 이해하는데에는 Thoreau의 문체적 적합성(stylistic aptness)과 아울러 사상적 효과(imagistic effectiveness)를 이해하지 않고는 불가하다. 본 연구는 Thoreau의 여러 imagery중 circular imagery를 Walden과 A Week를 중심하여 알아 보는데 있다.

제6회 도서관용어 해설시안

장정남,Jang, Jeong-Nam 한국도서관협회 1974 圖協月報 Vol.15 No.1

편집자 주: 본 협회에서 1966년에 도서관용어집을 발간한바 있습니다. 그 후 날로 발전하는 도서관 및 봉사개념의 변화에 따라 지난 1969년 7월 본회 전문위원회 용어분위에서는 용어집의 개정을 결의하고 작업에 착수하여 그간 5차에 걸쳐 용어해설시안 초고를 발표한 바 있습니다. 이번에 다시 용어분위에서는 도서관과 관계된 용어를 조사 검토하여 우선 그 초고를 게재하는 것입니다. 이 원고를 읽으시고 좋은 의견을 당 사무국으로 보내주시기 바랍니다.

A Different Drummer…Walden은 정말 읽어 볼 만한가?

장정남 연세대학교 영어영문학회 1994 영어영문학연구 Vol.16 No.-

남과 다른 생각, 관습적이 아닌 새로운 내용을 세인(世人)에게 공공연히 밝힌다는 일은 좀처럼 쉬운 일이 아니다. 뿐만아니라 어떤 의미에서는 대단한 용기를 필요로 하는 일이지만 현실적 안목으로 보면 그 용기만으로는 충족치 못하다는 사실을 곧 알게 된다. 그러한 "남다른 새로운 생각"을 세상에 들어내어서 밝히는 일의 성패에는 용기보다 오히려 운이 결정적 역할을 하게 된다는 일을 생각해 보면 볼수록 깊은 맛과 사람을 숙연케 하는 면이 있다. "내 이웃들이 선량하다고 하는 것들의 거의 대부분이 나의 영혼 속에서는 해롭고 불량한 것이라고 나는 믿는다."2) "사람들은 많은 돈을 들여 그들의 저녁 식탁을 조화롭게 꾸미는데 자부심을 느끼지만 나는 돈을 거의 들이지 않으려는데 긍지를 느낀다."3)라고 쏘로우가 세인에게 천명했을 때, 이 생각의 다름에서 오는 "외적 긴장" 혹은 "외적 불쾌감"을 말하는 이 자신이 깊히 의식하지 못하였거나 감지하지 못하였다면 이는 "신념에 입각한 발언"이 아니었거나 아니면 "만용" 혹은 "상황판단의 미성숙"이라고 서슴없이 지적할 수 있다. 헨리 데이빗 쏘로우 Henry David Thoreau는 이러한 면에서 용기와 운을 함께 누렸던 사람이었다고 할 수 있겠다. "신념의 공동화"의 본보기로 자타가 공인하는 쏘로우이지만, 그리고 그 어느것에도 구애받지 않고 자유인으로 살아갈 진정한 용기를 소유한 사람만이 신념을 행동화할 수 있는 것이겠지만, 당대의 최고 지도급 인사였던 에머슨이나 럿셀 로웰 James Russel Lowell, 후대에는 영국의 루이스 스티븐슨 Robert Louis Stevenson, 오늘에는 화이트 E. B. White 같은 이들의 날카로운 현실적 지적들4)이나 그 신랄한 비평의 맷돌에서도 가루로 갈리우지 않고 그와 그의 글이 공히 살아남을 수 있었다는 사실만으로도 쏘로우는 아주 운좋은 사람이었다고 말할 수 있다.

Henry David Thoreau 와 Ralph Waldo Emerson 의 자연관 비교

장정남 성균관대학교 인문과학연구소 1986 人文科學 Vol.15 No.1

휘트만의 캘러머스 시의 이원적 이해

張正男 성균관대학교 1981 成均館大學校 論文集 Vol.30 No.1

A Week 와 Walden에 나타난 Circular Imagery 硏究

張正男 한국영어영문학회 1974 영어 영문학 Vol.51 No.-

Thoreau와 Emerson의 친교관계에 관한 소고 : 그들의 일기를 중심하여

장정남 한국아메리카학회 1975 美國學論集 Vol.8 No.-

On Milton's 23rd Sonnet

張正男 成均館大學校 英語英文學會 1983 Academia Vol.6 No.-