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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
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Studies on comparative literature in the west of the 19th century occurred in the politico-cultural matrix in which European sense of cultural superiority to non-Europe nations politically increases. In facing this ethos J. W. von Goethe raised the necessity of world literature (Weltliteratur) in order to get over a hidebound nationalism. Goethe’s vision expedited the study for comparative literature and widened the extension of literature.
In the 21st century globalization and localization are simultaneously in progress in the name of so-called ‘glocalization’. In the age of glocalization what is unavoidability of literature and should be? Some said that literary critics and scholars should be a comparativist. For this reason, comparative studies as a new academic methodology has been suggested.
In response to this tendency I intend to suggest some methodological alternatives for the study of comparative literature in East-West. Firstly, not seeing eastern literature with western eyes and vice versa but seeing one’s literature with each one’s eyes is necessary in the age of glocalization. In this case the gap between East and West can be widened. Thus it is necessary to apply the fusion of horizon (Horizontverschmelzung) that H.-G. Gadamer insisted for the way of hermeneutic conformity in ‘argumentum e contrario’ to the study of comparative literature in East-West. Secondly, Korean distinguished Buddhist monk-scholar Wonhyo’s idea of One Mind (一心) as a basis of hermeneutic fusion of horizon can be applied to the study of comparative literature. Thirdly, Dilthey’s hermeneutics of life as a structural nexus of lived experience, expression and understanding has two aspects: the diachronic and the synchronic. According to Dilthey, life itself is prior to conceptual thought and knowledge. Life is experienced as a dynamic/productive nexus (Wirkungszusammenhang). Dilthey’s triadic nexus of life can be applied to the study of comparative literature as a basis of hermeneutic confirmity. Lastly, it is necessary to explore religious canons in East and West which supply literary imagination and thoughts. Even though the ways of expression are different human mental structure and desire for happiness of life, eternity, essence of beauty and so on are similar in East and West.
In the 21st century globalization and localization are simultaneously in progress in the name of so-called ‘glocalization’. In the age of glocalization what is unavoidability of literature and should be? Some said that literary critics and scholars should be a comparativist. For this reason, comparative studies as a new academic methodology has been suggested.
In response to this tendency I intend to suggest some methodological alternatives for the study of comparative literature in East-West. Firstly, not seeing eastern literature with western eyes and vice versa but seeing one’s literature with each one’s eyes is necessary in the age of glocalization. In this case the gap between East and West can be widened. Thus it is necessary to apply the fusion of horizon (Horizontverschmelzung) that H.-G. Gadamer insisted for the way of hermeneutic conformity in ‘argumentum e contrario’ to the study of comparative literature in East-West. Secondly, Korean distinguished Buddhist monk-scholar Wonhyo’s idea of One Mind (一心) as a basis of hermeneutic fusion of horizon can be applied to the study of comparative literature. Thirdly, Dilthey’s hermeneutics of life as a structural nexus of lived experience, expression and understanding has two aspects: the diachronic and the synchronic. According to Dilthey, life itself is prior to conceptual thought and knowledge. Life is experienced as a dynamic/productive nexus (Wirkungszusammenhang). Dilthey’s triadic nexus of life can be applied to the study of comparative literature as a basis of hermeneutic confirmity. Lastly, it is necessary to explore religious canons in East and West which supply literary imagination and thoughts. Even though the ways of expression are different human mental structure and desire for happiness of life, eternity, essence of beauty and so on are similar in East and West.
목차
I. 왜 동서 비교문학인가?
II. 비교문학 연구 동향과 역사
III. 문학/문화연구와 정전의 범위
IV. 동서 비교문학을 위한 방법론적 모색
인용문헌
Abstract
참고문헌 (39)
참고문헌 신청
1. [학술지(정기간행물)] - 고영섭 / 2012 / 분황 원효의 평화 인식 -一心과 和諍과 無碍를 중심으로- / 한국불교학 62 (62) : 41 ~ 76
2. [단행본] - 김형효 / 2006 / 원효의 대승철학 / 소나무
3. [단행본] - 르네 웰렉 / 1983 / 비교문학: 논문선 / 중앙출판인쇄
4. [학술지(정기간행물)] - 박남희 / 2004 / 실현의 진리에서 존재의 윤리에로: 가다머의 지평융합을 중심으로 / 해석학연구 10 (14) : 165 ~ 206
5. [학술지(정기간행물)] - 박성창 / 2008 / 오리엔탈리즘과 옥시덴탈리즘을 넘어서-동서(東西) 비교문학의 이론적 모색- / 한국학연구 0 (28) : 5 ~ 41
2. [단행본] - 김형효 / 2006 / 원효의 대승철학 / 소나무
3. [단행본] - 르네 웰렉 / 1983 / 비교문학: 논문선 / 중앙출판인쇄
4. [학술지(정기간행물)] - 박남희 / 2004 / 실현의 진리에서 존재의 윤리에로: 가다머의 지평융합을 중심으로 / 해석학연구 10 (14) : 165 ~ 206
5. [학술지(정기간행물)] - 박성창 / 2008 / 오리엔탈리즘과 옥시덴탈리즘을 넘어서-동서(東西) 비교문학의 이론적 모색- / 한국학연구 0 (28) : 5 ~ 41
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UCI(KEPA) : I410-ECN-0101-2014-800-002948837