KCI등재후보
한국 예술의 심층구조로서 情과 恨의 아우름 : 화쟁사상을 중심으로 = The Ahurum of Jung and Han as the Deep Structure of Korean Arts
저자
발행기관
한국미학예술학회(The Korean Society of Aesthetics and Science of Art)
학술지명
권호사항
발행연도
2003
작성언어
Korean
주제어
KDC
601.000
등재정보
KCI등재후보
자료형태
학술저널
발행기관 URL
수록면
43-78(36쪽)
KCI 피인용횟수
11
제공처
Koreans say “it's cool” while eating hot soup. This is somewhat puzzling to westerners. It is quite difficult for people who view hot and cool as binary opposition to comprehend. However, for Korean hot and cool is one. The most delicious taste is “hot coolness for Korean. Because Koreans think and act through the thought of ahurum, or Hwajaeng that view hot and cool as one and harmonize all oppositions.
There are two ways to stop a flood. One is to construct a dam. Western society has chosen this method by separating man and nature by binary opposition and giving man superiority. Just like constructing a dam, man has challenged nature, developing and exploiting it under the name of civilization, and so by the 17th century man ruled the world. However, Western paradigm based on binary opposition has led to a global environmental crisis and is responsible for the better part of modern disasters. If constructing a dam was the modern paradigm of the western world, letting the water flow out freely is the paradigm of hwajaeng that teaches "not-one-and-not-two." In the Shilla dynasty that embraced hwajaeng philosophy, Chi Won Choi, a governor of the ancient Korean state made waterways and planted trees to prevent flooding. Even today Korean call "Sanglim" which is the only broadleaf formation designated as a natural treasure. The trees in this forest were planted by Choi Chi Won to prevent flooding in this area 1,100 years ago in the Emperor Jinsung era (887~896). Dams cause water to defile and harm water life but trees absorb rain and purify water.
A seed alone has no meaning, but finds its meaning by comparing its difference with fruit. Seed and fruit are not one because they are separate entities. As an apple seed bears apples and orange seed bears oranges, the genes of a seed decide the characteristics of the fruit and the fruit in turn leaves its genes in the seed, so they are not two [not two either]. The seed cant exist without the fruit so it is empty, and the fruit cannot be born without the seed so it is also empty. However, when the seed dies it give birth to a stem and forms branches, flowers and eventually fruit. The fruit alone cannot live but when it drops to the floor it gives out seeds. If the seed tries to preserve its own existence it will rot, but if it considers itself empty and falls to the ground it will become bud and sprout to become a fruit. Emptiness is the premise of birth, death and change.
We do not live alone in this world, but give existence to others by regarding ourselves as empty. The seed is empty but it gives birth to fruit. Without "this", "that" will exist and without "that", "this" will exist. On the other hand seed bears fruit and fruit brings seed, so "this" brings "that" and "that" brings "this". There is no seed when there is fruit so seed does not belong to fruit. There is no fruit when there is seed so fruit does not belong to seed. Through double negation, because emptiness is emptiness it brings forth existence.
As explained above, hwajaeng is a thought process that reveals self-existence through difference not superiority and gives birth to others by sacrificing oneself not through conflict and contradiction. If western binary opposition philosophy constructs dams and harms life and water, hwajaeng's "not-one-and-not-two" philosophy razes the dam and lets the water flow its course to keep man alive and man keeps the water alive. Hwajaeng philosophy is very similiar to Derrida's philosophy in that it deconstructs binary opposition, superiority and identity, but hwajaeng sets forth an alternative of difference and co-existence where Derrida could not.
We can come to the conclusion that hwajaeng does not conflict or separate subject and other. It merges the two but does not make it one. It does not lay weight on one side, but it does not stand in the middle, either. Subject and other give light to each other, which in turn reveals itself. Truth is true because it is different from that which is not true, and vice versa. Wonhyo(Korean Buddhist philosopher in Shilla dynasty: 617-686) explained correctly that identity is extracted from otherness and otherness is revealing its difference with identity. Identity does not destroy otherness to become identity and therefore cannot be called identity. Otherness does not deconstruct identity so it cannot be called otherness. Identity and otherness, phenomenon and substance, are not two sides but are actually one, and exist through the difference and relationship with each other.
Korean traditional arts were created by this principle, Hwajaeng or Ahurum of Jung and Han. Jung is the strong affection of one for one's loving object. Han is severe grief of one for one's loving object when the object doesnt love one any more. The relation of jung and han is not the opposite but that of seed and fruit, namely not-one-and-not-two-either. Stronger jung is, deeper han is.
In hyanggaean traditional song in Shilla dynasty), meeting and parting, life and death, subject and object, essence and phenomenon is not-one-and-not-two-either. Subject does not exist alone and does not have a stand meaning alone. It is in contrast with object that we know that subject exists and vice versa. And the two concepts are not conflicting. Subject doesn't obliterate object to become subject, and certainly object does not vaporize subject to become object. Object can be felt because subject is present, and subject can only be realized when there is object. In form, all the oppositions in the first verse and second verse is harmonized in third verse.
We can see the structure of ahurum of jung and han in all Korean traditional arts not as well as in Korean speech. Koreans use the expression "step on the eye" when talking about longing for someone. "step on the eye" means a clear image is created when we miss someone earnestly but with time this image will disappear. Over time another "step on the eye" will create an image and it will disappear again and so on. Hwajaeng philosophy's core concept of "one mind" is also like a "step on the eye." It is there but at the same time not there. You can see it but then you can't until you can see it again. Absence visualizes presence and the clearer presence becomes absence is felt more intensely. When two elements are related with each other in "not-one-and-not-two" terms it will "step on the eye". The image in our mind is intangible yet we express it as being stepped on. We can only step on specific objects such as leaves. Recollections build up to such a level that we are persuaded to believe that it is real. However, when it becomes visual and specific it soon disappears and only the image is left. Just like this, absence and presence, coming and going, tangible and intangible are one harmonious mix. A specific form is added to an abstract concept to prevent the abstract concept from becoming a false illusion, and concept prevents distortion while making the invisible become visible. Metaphysical objects are metaphysically expressed while the universality is not harmed.
분석정보
연월일 | 이력구분 | 이력상세 | 등재구분 |
---|---|---|---|
2028 | 평가예정 | 재인증평가 신청대상 (재인증) | |
2022-01-01 | 평가 | 등재학술지 유지 (재인증) | KCI등재 |
2019-01-01 | 평가 | 등재학술지 유지 (계속평가) | KCI등재 |
2016-01-01 | 평가 | 등재학술지 선정 (계속평가) | KCI등재 |
2015-12-01 | 평가 | 등재후보로 하락 (기타) | KCI후보 |
2011-01-01 | 평가 | 등재학술지 유지 (등재유지) | KCI등재 |
2009-01-01 | 평가 | 등재학술지 유지 (등재유지) | KCI등재 |
2007-01-01 | 평가 | 등재학술지 유지 (등재유지) | KCI등재 |
2004-01-01 | 평가 | 등재학술지 선정 (등재후보2차) | KCI등재 |
2003-01-01 | 평가 | 등재후보 1차 PASS (등재후보1차) | KCI후보 |
2001-07-01 | 평가 | 등재후보학술지 선정 (신규평가) | KCI후보 |
기준연도 | WOS-KCI 통합IF(2년) | KCIF(2년) | KCIF(3년) |
---|---|---|---|
2016 | 0.45 | 0.45 | 0.46 |
KCIF(4년) | KCIF(5년) | 중심성지수(3년) | 즉시성지수 |
0.48 | 0.5 | 1.082 | 0.06 |
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