예이츠 시의 은유와 논리 (Metaphor and Logic in W. B . Yeats’s Poetry)

서지정보

· 발행기관 : 한국외국어대학교 외국문학연구소
· 수록지 정보 : 외국문학연구 / 3호 / 193 ~ 214페이지
· 저자명 : 최영자

초록

예이츠(W.B. Yeats)는 그의 「에세이집」의 “무드"l)(The Moods) 에서 ‘문학은 육체가 보이지 않는 영혼에 둘러싸여 움직이는 것처럼， 무드(정념적 운동)의 영향을 받는 다는 점에서 일반 과학 저술과 다르다. 무드(a mood, or a community of moods) 는 만물의 통치자의 사자(使者)’이기 때문에 ‘상상력이 풍부한 예술가를 예술가로 만든 불가사의한 천부적 재능(mysterious instinct) ’ 도 이 무드로부터 받는다.
이는 예술은 무드를 제외한 어떤 내용도 가지고 있지 않다는 것을 뜻한다. 예이츠 시의 중심은 관념적 내용이 아니라 어떤 정념 그 자체의 내용이다. 그에 따르면， 이 무드라는 용어는 ‘감정 (emotions)과 생각(ideas)을 포함할 정도의 큰 규모의 한 정신의상태 (a state of mind)를 의미한다. 정념이 생길 때 비로소 스스로를 의식할 수 있으며 그 어떤 자발적인 정념적 함량의 중첩 운동 안에 놓일 때만 자아는 세계를 대변하고 의미 있게 의식하고 또 자신을 의식할수 있다고 하였다. 이 점이 가장 명료하게 드러나는 사례를 ’주의집중’ (attention) 에서발견한다. 모든 집중행위는 예이츠도 예술 종교 그 외 모든 분야에서도 최상의 덕목이라고 그 중요성을 여러 논문에서 강조한다. 집중력이 수반하는 각기의 인식행위 속에서 얼마만큼 의식이 스스로의 내감을 자극하고 자신을 의식하게 되는지는 설명이필요 없을 정도로 자명한 사실이다.

영어초록

Aristotle says in the Poetics that the most important thing is for the poet to be good at metaphor. This is a token of his high native gift, for making good metaphors depends on perceiving the likenesses in things.
While Yeats 머so expresses that no art has content but moods : a mood is to give mysterious instincts which has made the imaginative artist an artist. As the lyric genius, in Nietzsche’s term, is conscious of the world of images and symbols through which he sees the verγ basis of things, the only truly existent and eternal self remains in it. This essays therefore, is an attempt to focus on the similarity in semantic among the poet’s native gift and mysterious instinct, and the lyric genius. At the same time it is to explore the relationship between metaphors and logic especially in "Lapis Lazuli" in Last Poems.
The center of Yeats’s poetrγ is not its idealogical content, but the content of a mood, later he puts it, a state of the mind. The value of the moods to his poetry is threefold: mainly to uni힌 the world into one imaginative substance and to replace the matter with the moods of the poets. And lastly, we become vehicles for the universal thought and merge in the universal moods - the poetic genius. It follows from that mind and world are symbolically identica1. Metaphor is a word - structure that asserts the reality of an object through the play of the words on the stage of the mind. On the level of semantic, all the words in their totality compared to the mind in its totality.
"Lapis Lazuli" deals with an interrelationship between art and life. It begins with a tone of tragic but joyful acceptance of the sweep of history and of current events. Life should be seen as a role in a dr없natic performance of ’tragic play’. The play is the heroic playing of the role, for it is always an expression of gaiety, even in ’tragedy wrought to its utmost.’ A work of 앞t dies like those heroes in the tragic play, but art depends on the artists as much the artists upon the art. They stay alive in each other’s death. Therefore, the original artist, lapis lazuli image, and the audience together attest the continuance to life and creation in a tragic world from the expanding metaphor. The triumph converges, now and here, in human mind through creation and recreation. As he compares tragic play to the mode of life carved in the lapis lazuli and identifies himself with ascetic, disciple, and musician, Yeats remains gaily out of the sheer delight of the play of the mind. His work is a flux ; his wisdom is masterful images, left in our hand. Those images stand for the trysting - place of the zone of twilight as the dawn. He wanted to write a poem as ’cold/And passionate as the dawn'. In this state he beholds the world with those ’gay and glittering eyes’ in lapis lazuli. Finally, he is at once subject and object, at once poet, actor, and spectator, as long as the lyric genius in the act of artistic creation may be merged in the prímordial artist of the world. Metaphor is the play of the words ín which they come into existence on the ontological basis of the dissímilarity as well as the símilarity. He came to find a metaphor for binding together the world of art and life, Asia and Europe, and "turbulent energy and marmorean stillness."

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