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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 1998.4
- 수록면
- 63 - 90 (28page)
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This article aimed at introducing the Buddhist metaphysics to broaden the interpretative possibility in reading the 19th century English Romantic poems, especially the form of the Ode. The application of the Buddhist metaphysics to interpreting the Western works of literature had been attempted by many literary critics, and it became a renewed interest among scholars of the last few years. Assuming myself as an 'informed reader' with the Buddhistic intellectual culture as my interpretive community in Fish's term, I often thought that the structure of the Ode as a form of poetic expression commonly adopted by many Romantic poets bears some similarities with the rhetorical form of Nagarjuna's dialectics in their progressive structure to reach the ultimate closure of the rhetorical intention: the metaphysical inquiry to the relationship between being and metaphor.
I chose the Immortality Ode of Wordsworth as exemplary of the analysis. Wordsworth utilizes in his Ode both Pindaric for the poetic structure and Horatian for the thematic message, as many of his contemporary Romantic poets did. The progressive structure of the ode, beginning with strophe, passing through antistrophe, and leading to epode as closure renders the theme of Wordsworth's disillusionment about his earlier faith in the possible reincarnation of the soul or the ultimate being in the form of the metaphoric language. He tried to seek this possibility through various metaphoric meanings of "light" in the Ode with the support of progressive structure of odic form till this possibility exhausts itself at the end of the Ode by returning his focus on the mutability of life that "makes tears in his eyes." This ending contrasts with the beginning of the Ode with the eyes on the "celestial apparel." The movement from the affirmative illusion to the disillusioned awakening of the reality of the poet can be aptly contrasted with the dialectic rhetoric of Nagarjuna, in which the same metaphysical inquiry has been answered through the movement from illusion to the awakening to the reality. Nagarjuna's rhetorical intention to show that the gap between the soul and language remains in the dark area of human understanding corresponds to the rhetorical intention of Wordsworth's Ode.
I chose the Immortality Ode of Wordsworth as exemplary of the analysis. Wordsworth utilizes in his Ode both Pindaric for the poetic structure and Horatian for the thematic message, as many of his contemporary Romantic poets did. The progressive structure of the ode, beginning with strophe, passing through antistrophe, and leading to epode as closure renders the theme of Wordsworth's disillusionment about his earlier faith in the possible reincarnation of the soul or the ultimate being in the form of the metaphoric language. He tried to seek this possibility through various metaphoric meanings of "light" in the Ode with the support of progressive structure of odic form till this possibility exhausts itself at the end of the Ode by returning his focus on the mutability of life that "makes tears in his eyes." This ending contrasts with the beginning of the Ode with the eyes on the "celestial apparel." The movement from the affirmative illusion to the disillusioned awakening of the reality of the poet can be aptly contrasted with the dialectic rhetoric of Nagarjuna, in which the same metaphysical inquiry has been answered through the movement from illusion to the awakening to the reality. Nagarjuna's rhetorical intention to show that the gap between the soul and language remains in the dark area of human understanding corresponds to the rhetorical intention of Wordsworth's Ode.
목차
Ⅰ. 서론 : 서구문학 정전을 읽는 해석적 자유와 보편적 의미와의 균형
Ⅱ. 무아(無我)에 대한 불교적 담론의 발달
Ⅲ. 불교의 무아의 개념과 담화적 담론
Ⅳ. 불교의 공사상(空思想)과 변증법적 담론
Ⅴ. 낭만주의의 상상력과 육화적 담론
Ⅵ. 영국 송시(ode)의 형태적 틀과 변증법적 담론
Ⅶ. 워즈워드의 「영원의 송시」 : 그 주제와 담론적 특징
Ⅷ. 결론 : 직관적(直觀的) 담론과 인식적 담론 : 용수의 변증법적 담론과 낭만주의의 상상적 담론
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