• 영어영문학
• /
• 제56권3호
• /
• pp.543-555
• /
• 2010

In his early poems, Wallace Stevens shows us different gestures, compared with his later poems, when he acquires reality by faculty of imagination. The former is made of ontological violence while the latter is revealed by bareness of less sensuality. However, they are the identical gestures, though from different angles, to accomplish things as they are rather than the ideas of things. In "Sunday Morning," ontological violence occurs in such epistemological couples as thought and thing, mind and world, and imagination and reality. Especially, in order to recuperate his poetic reality, Stevens undermines the traditional hierarchy between heavenly divinity and earthly divinity. In the poem, Christianity faces a critical challenge and then it is disempowered by the earthly divinity. Additionally, by disadvantaging religion, he wants to raise his poetic issue of the faculty of imagination to acquire reality. Stevens' concept of imagination is less subjective and more transcendental than Kantian one. After the ontological violence, Christian divinity and mythic gods leave ontological boundary for earthly divinity in an ambiguous way. In other words, between "Sunday" and "sunny day," the ontological conflicts haunt us throughout the poem as if the violence would happen between imagination and reality. For Stevens, both Christian divinity and mythic gods are mere obstacles to real divinity; both play a mere role of imagination before reality is revealed. Whatever reality is, imagination is always ready to draw an ontological line of reality in an ambiguous way, regardless of how long it lasts. In general, most ontological violence requires such physical remnants of conflicts as borderline, deaths, and pains which still prevail in the poem. Those ontological remnants remain to be found on earth. The sky is an abstract borderline between heaven and earth because in a sense, it belongs to both earthly landscape and heavenly sphere. Without any ontological borderline or threshold, there is no recognition of the divinity because the vitality of divinity is inflamed in continuous transgression of the other. After the final ontological conflict between heaven and earth, there remains only ambiguous borderline near the earth beside the friendlier sky.

• 미술이론과 현장
• /
• 제15호
• /
• pp.111-135
• /
• 2013

This study explores gender images represented in the works of women artists from the Middle East, where male chauvinism is recognized to be more predominant than elsewhere. The artists included in this study such as Mona Hatoum, Shirin Neshat, Lida Abdul and Sigalit Landau are Post-Feminist generation of artists who were born in the Middle East but spent significant amount of time in the West. In addition, they were trained as artists under the influences of the Western Feminist Art. This particular group of female artists pays much attention to the ontological question of their identities rather than male/female inequality, and each artist represents men and women in the ways that can hardly be found in the works by women artists in the West. These artists not only connect gender identities to the socio-political geography of the Middle East but also deconstruct Western stereotypes of men and women from Arab world. The paper focuses on the way these women artists incorporate male/female vs. culture/nature dichotomies into their works to subvert the premises on which Western Feminism has been based and not only to cast light on women's freedom and their ontological conflicts but also to emphasize social suppression inflicted upon men. In such process, these artists resist stereotypical images of Middle Eastern men and women widely circulated in the mainstream media of the West.

• 과학기술학연구
• /
• 제11권2호
• /
• pp.97-119
• /
• 2011

이 논문은 여성들의 다양한 '기술과학 실행(technoscientific practices)'을 어떻게 분석할 것인지에 대한 시론적인 논의로서 캐런 바라드(Karen Barad)의 행위적 실재론(agential realism)을 중심에 두고 선행 연구를 검토하고자 한다. 첫 번째 절에서는 여성들의 기술과학 실행이 구성주의 과학기술학과 페미니즘의 '접점'에 속하는 분석 대상이면서 동시에 구성주의 이론과 페미니스트 정치학 사이의 '긴장'이 드러나는 장소임을 보이고자 한다. 두 번째 절에서는 이 '긴장'을 분석의 차원에서 해소하기 위한 '생각하기'의 방식으로 캐런 바라드의 행위적 실재론이 제시된다. 행위적 실재론에서 행위성(agency)의 재개념화, 행위성에서 해명책임(accountabilities)으로의 전위, 장치(apparatus)의 개념 등은 특히 기술과학 실행을 분석하는 (페미니스트) 과학기술학자에게 유용한 개념적 도구를 제공하는데 특히 '장치'는 '기술-과학적 방식'을 형상화하는 데에 효과적이다. 마지막 절에서는 페미니스트 과학기술학의 선행 연구들로부터 여성들의 기술과학 실행에 대한 '기술-과학적 방식의 생각하기'의 세 가지 사례를 찾아볼 것이다. 보이지 않는 존재들을 따라가고, 실행에 주목하며, 분석 대상인 과학기술에 책임을 지는 방식으로 생각하기는 '여성들'의 기술과학 실행뿐만 아니라 다양한 과학 기술 의료 관련 실행을 분석하는 데에도 적용될 수 있을 것이다.