2019, Vol.49, No.

인문논총 2023 KCI Impact Factor : 0.42

pISSN : 2005-6222 / eISSN : 2713-7511
https://journal.kci.go.kr/ifhs

In this paper I aim to study the meaning of Deleuze's critique of representation and Platonism in Deleuze's philosophy. In Deleuze's philosophy, critique of representation has two aspects: the overturning of Platonism and the affirmation of simulacrum. Platonism divides the Form, the copy, and the simulacrum into a hierarchical structure, because Platonism is the philosophy of absolute identity that reduces the differences into the system of identity. However, Deleuze says that the simulacrum has an ontological entity that can not be reduced to the original. For Deleuze, simulacrum is a condition that can overturn Platonism within it. This is because the simulacrum is a pure difference that can not be reduced to the original. Therefore affirming the simulacrum leads to a pure difference, that is a new thought. The pure difference in Deleuze's philosophy appears to be heterogeneous, which can not be reduced to identity. In this respect, the simulacrum raises the question of new thinking. Deleuze argues art as a simulacrum, not as an imitation of something. So art is a constant stream of creation that can not be assumed to be a privileged viewpoint or a center and can not be captured in the form of representation. The film <Vertigo> is linked to Platonism in a traditional point of view, but shows heterogeneous elements that can not be grasped in the form of representation.

The programs that feature others (or foreigners) in the media of the Korean East Sea Rim (South Korea, China, and Japan) commonly involve westerners as guests to view the portraits of the country newly drawn by their perspectives or to confirm the globalization of the society through their familiarization and understanding of the culture of the country. Such situation is also found in South Korea. In the case of South Korea, however, programs that feature married immigrant women from South-East Asia or North Korean defectors living in South Korea, who are social minorities, are being broadcast (e.g. Fierce Fight in Multicultural Families and Now, I’m Going to Meet You). This aspect of South Korea is different from those of the other countries. Such programs that show the inclusiveness of the Korean society, however, treat the married immigrant women or North Korean defectors as others in their own ways. Although the recent Korean East Sea Rim societies emphasize policies on inclusion and coexistence, sincere inclusion or coexistence cannot be achieved as long as others are being treated differently.

As activating the trade between the Song[宋] Dynasty and the Korea[高麗] Dynasty, some of the people who visited other country to trade stayed abroad for a long time without returning to their hometown. The two countries respectively made the policies and the laws for managing people who naturalized. Especially the government of Korea prescribed details on appointment, marriage, relief work and return and enforced the system. And the government of Song drafted the legislation on the naturalized people of Korean birth on the basis of the law against people from abroad[蠻夷法]. The appointment of the Song’s people were two ways. The most basic method was to pass the examinations for naturalization. And another method was to receive somebody’s recommendation. Under any circumstance, they had to have their own erudition and ability and be helpful to the Korean government for allowing the naturalization and the appointment. The competent people who have erudition and ability entered the Korean government and had the various government post. They might have played some important roles by diplomatic relations with the Song dynasty. And they might have been available to speak both Chinese and Korean languages. Based on this, they might have been a valuable part of the various areas such as political, economy, culture and so on.