시간 풀어내기

Abstract

본 논문은 본인의 일련의 작품들을 ‘시간 풀어내기’ 프로젝트로 묶어내고자 하는 시도이다. ‘시간이란 무엇인가’라는 물음에 고대로부터 많은 철학자들이, 현대로 와서 많은 물리학자들이 방대한 철학과 이론을 세워왔다. 시간을 사유한다는 것은 삶 전체 뿐 만 아니라 존재 전체를 언급하는데, 그 자체가 사유의 대상이 되는 시간 속에서 이루어지기 때문에 어려워진다. 시간이란 무엇인가라는 질문에는 아우구스티누스가 “고백론” (Confession)에서 “만일 아무도 나에게 묻지 않는다면 나는 알고 있다. 그러나 누가 설명을 하라면 나는 알지 못한다.” 라고 한 것과 같이 말할 수 밖에 없을 것 같은 게 솔직한 심정이다. 시간에 대한 관심은 죽음, 시간에 대한 두려움들에서 출발한다. 존재에 대한 물음은 스스로에게 다시 질문을 하고 어느 한 순간으로 기록한다. 작업에서의 시간은 공간화 되어 표현되기도 한다. 시간의 불가역성에 대한 생각들은 직선으로 은유된다. 존재에 대한 생각은 동전의 양면처럼 부재를 주제로 가져오게 된다. 부재의 이미지는 비어있는 할머니 댁에서 찾았다. 내용을 강화하는 방법으로 폴라로이드 사진으로 기록하였다. 플래시의 사용이나 순간적인 방식을 취했다. 타인의 죽음에 대한 생각은 묘비를 하나하나 기록하는 것으로 표현했다. 신화에서 고대인들의 시간관, 순환적인 시간을 알게 되었다. 그것은 영상작업으로 표현되었다. 남녀의 얼굴이 낮과 밤처럼 순환하면서 양성성을 얻는다. 내적자아, 무의식적 체험을 가능하게 하는 어떤 이미지이길 바랬다 본 논문에서는 본인이 이해하고 사유한 시간의 존재 양태에 대해 설명하고 그에 따라오는 작업의 분석을 시도하고자 한다.;This thesis is an attempt to combine a series of my works into a “reeling off time” project. For the question, “What is time?”, many philosophers since ancient times and many physicists in modern times have established huge amounts of philosophies and theories. Thinking about time touches not only one's entire existence, and this kind of thought becomes difficult because it is done in time, which is the subject itself. Around the 5thcentury B.C., the Greek philosopher Heraclitus said, “Humans cannot go into the same river water twice.” This remark means that even if a person who just came out of a river goes into the river again at the same location, the river water is no longer the same as the river water the person went into earlier. From this we can see the thought of ancient people who regarded time and the flow of river water as the same scale, like the case of proverb, “Time and tide flow like flowing water.” Besides, Zeno declared that “Movement is changes and changes are time” through his famous book, The paradox on movement while Plato said time was“a moving image of Eternity”in Timaeus. In addition, Aristotle stated, “Time is movement, moved objects or something that belongs to movement.” He said that time could not exist without changes, and as an arrow that had left a bowstring had its duration, time also had its duration; in fact, he introduced the concept of numbers in order to measure time. However, some people, like Plotinus, responded by asking if it was necessary to introduce the concept of numbers at all in order to define time and defined time as “some continuation attached to movement” rather than the view of Aristotle, who had said, “Time is movement.” On the other hand, elucidated that time was “something that would never stay” (numquam stans), thereby distinguishing it from “something that would stay always” (semper stans). The classic understanding of time directly related to movement and change began to be reworked only from the 18thcentury when Immanuel Kant began to examine the definition of time as the dimension of human consciousness for the first time. Through his “Critique of Pure Reason”, he defined that, like spaces, time was “a pure form of emotional intuition” prior to all experience : continuation (Bharrlichkeit), moments (Eloge) and coexistence (Zugleichsein). This definition of time by Kant was so influential that even one century later, H. Bergson and E. Husserl also began to think of this issue of time and consciousness. ; in other words, the , thus it is a very complicated issue. In spite of this complicated history of the definition of time, I frankly feel that to the question, “What is time?”, I cannot but say, as first said by Augustine in his “Confessions”, “I know it if nobody asks me about it. But, if somebody asks me to explain it, I don’t know it.” In this thesis, I will explain the form of the existence of time as understood by me and will attempt to analyze works that follow this idea.