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| 원효와 들뢰즈-가타리의 만남 -- 깨달음의 몸과 기관들 없는 몸=Wonhyo and Deleuze-Guattari: ‘The Body without Karmas’ and ‘The Body without Organs’ | ||
| 作者 | 장시기 (著)=Chang, Si-ki (au.) |
|---|---|
| 出處題名 | 선학=禪學=Journal of Seon Studies |
| 卷期 | v.1 n.0 |
| 出版日期 | 2001.12.31 |
| 頁次 | 373 - 390 |
| 出版者 | 韓國禪學會 |
| 出版者網址 | http://www.seonstudy.org/seon/ |
| 出版地 | Korea [韓國] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 韓文=Korean |
| 附註項 | 저자정보: 동국대 교수 |
| 摘要 | Wonhyo and Deleuze-Guattari think the world and universe in terms of the relationship between earth and territory. But it is a chance for Wonhyo and Deleuze-Guattari to think of the world and universe as the same method. Wonhyo had lived in Shilla 1300 years ago, and Deleuze-Guattari lived in France, 20th century. 1300 years ago, the Orient(Shilla) could not meet with the West and vice versa. And since Descartes' Cogito has laid out the world of modern thinking method on the West-Male-Human centered modernity, all encounters of the Orient and the West are either ruling relationships or subordinating ones. And I think that Wonhyo and Deleuze-Guattari can encounter with each other on the de-modern(or trans-modern) time and space, in which we can lay out the plane of equality escaping from the west-centered capitalism as well as the male-centered phallicism and the human-centered liberal humanism. In What Is Philosophy?, because Deleuze-Guattari think of the ‘Idiot’ as a model of the modern conceptual personae, they think of the task of de-modern thinkers as the invention of a model for the de-modern comceptual personae who is permanently deterritorializing and reterritorializing with the geophilosophical thought. In Wonhyo's life, we can see the permanent deterritorialization and reterritorialization escaping from the China(Dang Country) centered Buddhist learning system and the class centered Shilla society and making Shilla Buddhism of the independent body and ceaselessly making him of the body without karmas. In the traditional Buddhist thought the karma is the social and individual repressing basis, and in Deleuzoguattarian thought the organ is the repressing basis without the social and the individual dichotomy unlike Freud and Lacan. And Wonhyo's ‘Dae-Seung-Zi-Tche(大乘之體)’ can not only means ‘The Body without Karmas’, but also means Deleuzoguattarian ‘The Body without Organs’. The body without karmas and the body without organs are being made with the working of maum(心)and desire. As Wonhyo said that “all things are only maum(一體唯心)”, Deleuze and Guattari said that “it(desire or id)is at work everywhere”. And as Wonhyo sees the working of maum as the working of Kak(覺) and Bulkak(不覺), Deleuze-Guattari see the flowing of desire as the circulation of deterritotialization and reterritorialization. The working of Kak and Bulkak is becoming of the body without karmas, and the circulation of deterritorialization and reterritorialization is becoming of the body without organs. As for Wonhyo the Kak without Bulkak means a death, for Deleuze-Guattari deterritorialization without reterritorialization is a death. In the same process of becoming for the life, as Wonhyo divides the conception of Kak into Si-Kak(始覺) and Bon-Kak(本覺), Deleuze-Guattari divides deterritorialization into the relative and the absolute. |
| 目次 | I. 근대와 탈근대의 시공간 373 II. 탈근대의 ‘개념적 인물들’의 모델 - 원효 374 III. 깨달음의 몸과 기관들 없는 몸 378 IV. 覺과 不覺, 그리고 탈영토화와 재영토화 383 V. 원효와 들뢰즈-가타리의 만남-탈근대의 가능성 386 <참고문헌> 388 |
| ISSN | 15980588 (P) |
| 點閱次數 | 19 |
| 建檔日期 | 2022.03.14 |
| 更新日期 | 2022.03.15 |
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