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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
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초록· 키워드
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For Dostoevskii, as he often declares publicly, "what saves the world is neither Christ's morality nor his teachings, but the belief in the fact that the Word became Flesh." His faith in the Logos incarnate is organic to his poetics. The Orthodox doctrine of Incarnation, expressed in Calchedonian formula by "two natures, divine and human, joined together, without confusion, without separation" prevails in his novels, especially in The Idiot, whose hero is "prince Christ".
Applied to the hero, however, the Calchedonian formula presents a deep dilemma: how to incorporate the unity of divinity and humanity, the metaphysical and the real, prototype and image, into a fictional figure of the prince. Any attempt at incorporating the two ontologically different realms in the topology of a novel must end in failure, since a novelist must follow neither the path of a hagiographer, who underlines the divinity of Christ, nor the path of the secular historian, like E. Renan, who accepts only the humanity in Christ As many scholars have already argued, Myshkin is a failure as a character, because "he does not have sufficient corporeality."
However, Dostoevskii, by endowing his hero with special faculty of sight and thus making him see into the invisible in the visible reality, enables the reader to reach an understanding of the mystery of Incarnation. All the pictures, real or imaginary, in the novel-the landscape of Uri, the photographic portrait of Nastasiia Filippovna, the face of the convict before execution, the picture of Christ in Nastasiia's imagination, Holbein's Dead Christ-contain the co-presence of transcendence and immanence and in that sense they are paradigms of an icon. Only Myshkin sees, reads, and interprets the true meaning of the icon in these pictures with his 'penetrative' eyes and by doing that he transforms the impossibility of an imitatio Christi into the possibility of novelization of Incarnation.
Applied to the hero, however, the Calchedonian formula presents a deep dilemma: how to incorporate the unity of divinity and humanity, the metaphysical and the real, prototype and image, into a fictional figure of the prince. Any attempt at incorporating the two ontologically different realms in the topology of a novel must end in failure, since a novelist must follow neither the path of a hagiographer, who underlines the divinity of Christ, nor the path of the secular historian, like E. Renan, who accepts only the humanity in Christ As many scholars have already argued, Myshkin is a failure as a character, because "he does not have sufficient corporeality."
However, Dostoevskii, by endowing his hero with special faculty of sight and thus making him see into the invisible in the visible reality, enables the reader to reach an understanding of the mystery of Incarnation. All the pictures, real or imaginary, in the novel-the landscape of Uri, the photographic portrait of Nastasiia Filippovna, the face of the convict before execution, the picture of Christ in Nastasiia's imagination, Holbein's Dead Christ-contain the co-presence of transcendence and immanence and in that sense they are paradigms of an icon. Only Myshkin sees, reads, and interprets the true meaning of the icon in these pictures with his 'penetrative' eyes and by doing that he transforms the impossibility of an imitatio Christi into the possibility of novelization of Incarnation.
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참고문헌 (34)
참고문헌 신청
[학술지(정기간행물)] - / 2005 / 러시아 정교
[학술지(정기간행물)] - / 2005 / 세계 공의회사
[학술지(정기간행물)] - / 2003 / 성찬예배서 성 요한 크리소스톰 및 성 대바실리오스 리뚜르기아
[학술지(정기간행물)] - / 1984 / Toward a Reworking of the Dostoevsky Book Problems of Dostoevsky's Poet-ics : 283 ~ 302
[학술지(정기간행물)] - / 1990 / _________ “Author and Hero in Aesthetic Activity Early Philoso-phical Essays by M liapu (v) : 4 ~ 256
[학술지(정기간행물)] - / 2005 / 세계 공의회사
[학술지(정기간행물)] - / 2003 / 성찬예배서 성 요한 크리소스톰 및 성 대바실리오스 리뚜르기아
[학술지(정기간행물)] - / 1984 / Toward a Reworking of the Dostoevsky Book Problems of Dostoevsky's Poet-ics : 283 ~ 302
[학술지(정기간행물)] - / 1990 / _________ “Author and Hero in Aesthetic Activity Early Philoso-phical Essays by M liapu (v) : 4 ~ 256
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