장-프랑수아 리오타르의 비인간(The Inhuman)과 숭고(The Sublime) (Jean-François Lyotard's Notion of the Inhuman and his Theory of the Sublime)

서지정보

· 발행기관 : 한국미학회
· 수록지 정보 : 美學(미학) / 63호 / 101 ~ 141페이지
· 저자명 : 정수경

초록

Jean-François Lyotard's theory of the sublime has been under misunderstanding until now at least in Korea. It has been studied in the scope of pure aesthetics or art theory. But I suggest that it would be better understood in some more extended field, kind of interdisciplinary field of the theory of knowledge and the theory of the Humanism.
Lyotard regarded the sublime as a kind of detoxicant to solve the problem of the inhuman caused by the logic of the highest performance of the advanced Capitalism. The inhuman of the Capitalism at first subverted the grand narratives of the Humanism and opened the arena of diverse language games and the state of Différend, but finally has become a pseudo-grand narrative and suppressed the diversity and heterogeneity of language games and the human subjects.
So to restore the genuine human subject which does not go back to the myth of the Humanism, Lyotard introduced the logic of paralogy. It's a kind of catalysis of implosion which can rupture the logic of totality the Capitalism compels us from inside. He regards the sublime and the avant-garde arts as having the homologous structure with paralogy, so the sublime and the avant-garde also can shake the inhuman of the Capitalism.
To do that, the sublime avant-garde should keep the Ereignis, the eventhood in itself. The Ereignis means that 'it happens' and we cannot compose any knowledge on that happening. It is just experienced as 'the now'. Lyotard suggested that the modern sublime does it through the lack of consistent contents, and the postmodern sublime through the lack of proper forms. He introduced Vladimir Malevich and Marcel Duchamp as the exemplars for each.
But the fact that they both have been included into the market of art by the Capitalism implies that the more proper exemplars are needed. I argue that the body arts can be an alternative.

영어초록

Jean-François Lyotard's theory of the sublime has been under misunderstanding until now at least in Korea. It has been studied in the scope of pure aesthetics or art theory. But I suggest that it would be better understood in some more extended field, kind of interdisciplinary field of the theory of knowledge and the theory of the Humanism.
Lyotard regarded the sublime as a kind of detoxicant to solve the problem of the inhuman caused by the logic of the highest performance of the advanced Capitalism. The inhuman of the Capitalism at first subverted the grand narratives of the Humanism and opened the arena of diverse language games and the state of Différend, but finally has become a pseudo-grand narrative and suppressed the diversity and heterogeneity of language games and the human subjects.
So to restore the genuine human subject which does not go back to the myth of the Humanism, Lyotard introduced the logic of paralogy. It's a kind of catalysis of implosion which can rupture the logic of totality the Capitalism compels us from inside. He regards the sublime and the avant-garde arts as having the homologous structure with paralogy, so the sublime and the avant-garde also can shake the inhuman of the Capitalism.
To do that, the sublime avant-garde should keep the Ereignis, the eventhood in itself. The Ereignis means that 'it happens' and we cannot compose any knowledge on that happening. It is just experienced as 'the now'. Lyotard suggested that the modern sublime does it through the lack of consistent contents, and the postmodern sublime through the lack of proper forms. He introduced Vladimir Malevich and Marcel Duchamp as the exemplars for each.
But the fact that they both have been included into the market of art by the Capitalism implies that the more proper exemplars are needed. I argue that the body arts can be an alternative.

참고자료

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