1. Chosŏn sidae Kyŏnghak ŭi kwanchŏm kwa yŏnbyŏn -- 2. Han'guk Kyŏnghak yŏn'gu ŭi hoego wa chŏnmang -- 3. Han'guk Kyŏnghak ŭi chŏn'gae wa t'ŭkching -- 4. "Taehak" haesŏk ŭi yŏn'gu hyŏnhwang kwa hyangbang -- 5. Chosŏn sidae "Chungyong" haesŏk ŭi yangsang kwa t'ŭching : Tosŏl ŭl chungsim ŭro -- 6. Chosŏn chŏn'gi kyŏngsŏ haesŏk kwa Yi Hwang, Cho Sik ŭi Kyŏnghak -- 7. Chosŏn hugi Yŏngnam ŭi Kyŏnghak yŏn'gu wa sot'ong ŭi mosaek -- 8. Paekho Yun Hyu ŭi kyŏnghakkwan (...) -- 9. 18-segi ŭi haksul tonghyang kwa Yi Ik ŭi Kyŏnghak -- 10. Sŏngho Yi Ik "Taehak", "Chungyong" haesŏk. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A View of Life:Nietzsche, Kierkegaard, and the NovelYi-Ping OngI"My general task," Nietzsche scrawled, in the margins of his own copy of Cervantes's Don Quixote: "to show how life philosophy and art can have a deeper and affinitive relationship with each other."1 This enigmatic inscription commands a second reading not only because it seems to articulate the thread that links many of Nietzsche's philosophical projects together, but also because of (...) the very book in which it appears. The book is not a lofty tome of Schopenhauer's philosophy, as might be expected, but a mere novel: a fact which suggests that the novel itself was the art form that precipitated reflection on the relation of art to what Nietzsche calls here "life philosophy." In this essay, my aim is to deepen critical understanding of the novel's influence on Nietzsche and Kierkegaard, the two philosophers who are widely considered the fathers of existentialism. By means of a comprehensive overview of the novelistic reading and writing of these thinkers, I will show that both Nietzsche and Kierkegaard were profoundly influenced by the literary form of the novel and by its techniques for representing consciousness, subjectivity, and worldview.My focus in the analysis that follows is on the question of why Nietzsche and Kierkegaard read novels, and not on the more specific question of what they gained from particular novels. Isolating form from theme has three main advantages. First, it elucidates an important aspect of the intellectual context for these philosophers that has received little scholarly attention, namely the issue of why Nietzsche and Kierkegaard were drawn to fictional novelistic prose and how this literary form [End Page 167] affected their philosophy. Second, it allows the "deeper... affinitive" relationship between existentialist philosophy and the novel form to emerge, revealing the way in which existentialism and realism in the novel share a distinctive stylistic approach to the understanding of lived experience. Finally, it illuminates an intellectual precedent for the work of later existentialist thinkers such as Heidegger, Sartre, Beauvoir, and Camus, who drew increasingly on novelistic forms as both vehicle and inspiration for their philosophy.There are no previous studies devoted entirely to the novels read by Nietzsche and Kierkegaard, despite the fact that Nietzsche lists Stendhal and Dostoevsky as two of the greatest influences upon his thinking and that Kierkegaard's first published work is the review of a novel. Why did Nietzsche read the works not only of "philosophical" novelists like Stendhal, Dostoevsky, and Tolstoy, but also of Eliot, Twain, Sterne, and Flaubert? Why did Kierkegaard's interest in the "life-view" of the individual crystallize through his reflections on Hans Christian Andersen's novel Only a Fiddler? How did both of these existentialist thinkers link the task of connecting life and philosophy with their reading of novels, and how is their reading of novels related to their attempt to write philosophy in novel and increasingly novelistic ways?These questions lead us to address anew the issue of how philosophy and literature are related in a way that is not simply thematic or allegorical. Furthermore, they ask us to take into account the importance of the novel to thinkers whose work has primarily been studied in the context of other "serious" philosophical texts, despite the stylistic and formal affinity of their work to the novels they read. As Thomas Brobjer points out in his recently published work on Nietzsche's reading habits and intellectual sources, Nietzsche's Philosophical Context: An Intellectual Biography (2008), none of the standard works on Nietzsche comment on his reading or library despite the fact that his private library has been more or less preserved in its entirety.2 Brobjer's work is the only large-scale study of Nietzsche's reading to date; however, it limits itself to "the philosophical influences on Nietzsche," even as it acknowledges that he "often was influenced by some who cannot conventionally be regarded as philosophers: by authors and literary critics" (NPC, p. 3). Although Brobjer mentions several of these authors and critics, even noting some of the marginalia found in these texts, he places them largely in the context of influences upon Nietzsche... (shrink)

Between 1946 and 1965, a period during which her contemporaries are calling into question the value of traditional novelistic realism, Simone de Beauvoir develops an extended and nuanced account of the philosophical significance of the realist novel in essays such as “Littérature et métaphysique”, “An American Renaissance in France”, and “Que peut la littérature?”. Beauvoir’s central claim is that novels do philosophical work not by articulating theoretical positions or illustrating abstract themes but by reorienting philosophical ways of understanding truth, world, (...) and reality in and through their very form. Her analysis delineates key.. (shrink)

The Art of Being: Poetics of the Novel and Existential Philosophy offers an account of the poetics of the realist novel, based on how the novel reorients philosophy in the nineteenth and twentieth century. Philosophers such as Kierkegaard, Sartre, and Beauvoir not only read novels and use novelistic techniques of representation in their work, but also discover a radically new way of thinking about the relation between the form of the novel and the nature of self-knowledge, freedom, and world. Drawing (...) upon a rich archive of existentialists writing on the novel, Ong argues that for these thinkers the poetics of the novel in its classic phase - the nineteenth- and twentieth-century realist novel - discloses the conditions for thinking about the meaning of existence. Bringing together philosophy, novel theory, and intellectual history with groundbreaking readings of the novels of Tolstoy, Eliot, Austen, James, Flaubert, and Zola, this study reveals how the novel engages with philosophically rich notions of freedom, world, and the unfinished character of human life in its very form. (shrink)