위기에 처한 이를 위한 대화의 길 모색하기 ― 욥기의 대화구조와 바흐친의 대화주의의 비교 연구 (Finding a Path to Dialogical Way for Those in Crisis — Through a Comparative Study of the Dialogue Structure of Job and Bakhtin’s Dialogism)

서지정보

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초록

This study deals with the dialogue in the book of Job from the perspective of Bakhtin’s dialogism. Although Job was a righteous man recognized by God, he appears as a person who suffers in spite of his righteousness. He appears as a person who is experiencing an existential crisis in the face of incomprehensible suffering. The crises in life that Job experienced were severe of the kind that could make him cut off from God. From a dialogical point of view, there are six voices in the book of Job. These are the voice of Job, the voice of God, the voice of Job’s three friends, the voice of Elihu, the author’s voice and the narrator’s voice. Among them, This study focused on the voices and dialogues of Job, God, and Job’s friends. And Researcher also focused on the author’s voice – as double voice – expressed in Job’s remarks. This study tried to examine how Job’s understanding of the situation of the person in crisis and understanding of himself, the world, and even God is being converted in the dialogue of the book of Job. Bakhtin’s thought of dialogism was used as a methodology to understand these dialogues more closely. The first factor that enabled Job to meet God and transition into a new subject in the midst of suffering is that God is the author og dialogism. God respects and communicates with creatures as unique value.
However, from Job’s point of view, Job’s change is related to his voice as a responsible subject, his ‘sense of faith’ toward God, and his linguistic community. Those were factors that made it possible to create dialogical event with God, the dialogical author. On the other hand, Job’s three friends did not sympathize with Job’s suffering, and they thought that the suffering was caused by the sin of Job. They were the authors of monologism, and they were the pretender of religious people who lost their relationship with the living God. Through Bakhtin’s dialogism, the book of Job makes us contemplate the embodiment of God’s dialogue authorship through the dialogue between God and Job, and allows us to reflect on the monologic authorship within us. The researcher concluded that the dialogue in the Book of Job allows Christians and the church to find a way of creative dialogue to reach out to those who are suffering.

영어초록

This study deals with the dialogue in the book of Job from the perspective of Bakhtin’s dialogism. Although Job was a righteous man recognized by God, he appears as a person who suffers in spite of his righteousness. He appears as a person who is experiencing an existential crisis in the face of incomprehensible suffering. The crises in life that Job experienced were severe of the kind that could make him cut off from God. From a dialogical point of view, there are six voices in the book of Job. These are the voice of Job, the voice of God, the voice of Job’s three friends, the voice of Elihu, the author’s voice and the narrator’s voice. Among them, This study focused on the voices and dialogues of Job, God, and Job’s friends. And Researcher also focused on the author’s voice – as double voice – expressed in Job’s remarks. This study tried to examine how Job’s understanding of the situation of the person in crisis and understanding of himself, the world, and even God is being converted in the dialogue of the book of Job. Bakhtin’s thought of dialogism was used as a methodology to understand these dialogues more closely. The first factor that enabled Job to meet God and transition into a new subject in the midst of suffering is that God is the author og dialogism. God respects and communicates with creatures as unique value.
However, from Job’s point of view, Job’s change is related to his voice as a responsible subject, his ‘sense of faith’ toward God, and his linguistic community. Those were factors that made it possible to create dialogical event with God, the dialogical author. On the other hand, Job’s three friends did not sympathize with Job’s suffering, and they thought that the suffering was caused by the sin of Job. They were the authors of monologism, and they were the pretender of religious people who lost their relationship with the living God. Through Bakhtin’s dialogism, the book of Job makes us contemplate the embodiment of God’s dialogue authorship through the dialogue between God and Job, and allows us to reflect on the monologic authorship within us. The researcher concluded that the dialogue in the Book of Job allows Christians and the church to find a way of creative dialogue to reach out to those who are suffering.

참고자료

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