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If the literary institution as we know it is a product of European modernity, any literary judgement based on it cannot escape from the curse of historicity. Intrusion of history makes the objective literary judgement a kind of oxymoron. Things become even worse when such postmodern thinkers as Foucault historicize the historical thinking itself. According to Foucault, theory of history is itself a historical product. A host of accidentally changing "discourses," says Foucault, draw the demarcation line between what we can and cannot say, and theory of history, as all other theories, cannot go beyond the line to meet the naked reality.
We should keep in mind, however, that human knowledge is not only socially constructed, but is itself a knowledge of something, some fragments of a real world. The world approaches us as an analyzable cause and effect structure and our understanding of it depends much upon the structure. The world, in the last instance, can be said to be "there" without us, free from our "paradigm," "discourse," and "language game." We make contacts with the world through our experience. Even though our experience is socially determined, it cannot be dismissed as arbitrary or unstable. Our experience is an index which lists faithfully the traces of our relationship with the world.
As for literary judgement, things are not quite different. Literary judgment is a product of modem literary institution. If there's no system, there will be no judgement based on it. But beyond the vicissitudes of the literary system, there is a literary "thing-in-itself," that is, the text. Texts exist with and beyond the literary system. Literary value comes into being when a certain "quality" in a certain text is making an intercourse with the human life in one of its various aspects. So the value is a product of both the contingencies in human life and certain textual qualities themselves.
We should keep in mind, however, that human knowledge is not only socially constructed, but is itself a knowledge of something, some fragments of a real world. The world approaches us as an analyzable cause and effect structure and our understanding of it depends much upon the structure. The world, in the last instance, can be said to be "there" without us, free from our "paradigm," "discourse," and "language game." We make contacts with the world through our experience. Even though our experience is socially determined, it cannot be dismissed as arbitrary or unstable. Our experience is an index which lists faithfully the traces of our relationship with the world.
As for literary judgement, things are not quite different. Literary judgment is a product of modem literary institution. If there's no system, there will be no judgement based on it. But beyond the vicissitudes of the literary system, there is a literary "thing-in-itself," that is, the text. Texts exist with and beyond the literary system. Literary value comes into being when a certain "quality" in a certain text is making an intercourse with the human life in one of its various aspects. So the value is a product of both the contingencies in human life and certain textual qualities themselves.
목차
Ⅰ. 문학 제도의 역사성
Ⅱ. 담론 결정론의 파장-문화적 상대주의
Ⅲ. 인식론적 회의주의
Ⅳ. “수행적 모순(performative contradiction)”
Ⅴ. 문학 이론에서의 객관성 문제
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Abstract
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