바흐친의 초기 미학에 나타난 유신론적 테마 - 작가론을 중심으로 (Theistical Themes in Bakhtin's Early Aesthetics)

서지정보

· 발행기관 : 한국문학과종교학회
· 수록지 정보 : 문학과 종교 / 13권 / 2호 / 169 ~ 200페이지
· 저자명 : 김영숙, 이용권

초록

In Bakhtin's aesthetic system there are three elements of art in text;
these are material, content and form. But what allows for creativity
is the sight of the author. It is also the writer who grants unity to
the whole work as well as to the figure of the hero. He also includes
and completes the world in which the hero belongs. The writer is
creative, productive and active in forming energy. These notions of
the writer are very similar to those attributed to God in the Orthodox
Church which emphasizes the difference between a divine's essence
and energy.
Above all, the most important feature of a writer is his
'outsideness'. This means that he should exist outside of the hero in
the sense of the spacial, temporal as well as value estimative and
meaning plans. Bakhtin applies this concept of 'outsideness' relevant
in the aesthetical level to the ontological and metaphysical levels
arguing that man cannot exist without 'other' and 'absolute
otherness', just as the hero cannot exist without the writer, his
creator. Then, which relation does the writer have with the hero? At first,
it is the relation of 'other'; the writer becomes an 'absolute otherness'
to the hero. He aesthetically justifies the hero, not restricted by his
failure in either the past or present. This incarnated, fundamental,
and essentially authentic One is the writer in an aesthetic level and
God in a metaphysical level. Secondly, the writer presents a personal
relation to the hero. Even though the writer, who creates the hero,
holds possession of prominent consciousness, he gives up his right
to intervene in the hero’s story and grants the hero independence
and freedom of personality. These characteristics of a writer share
certain elements with the 'kenosis'(self-denial) of the Son of God,
who abandons His will to complete the Father's. Finally, God grants
free will to man through self-sacrifice; this is called 'personal
love'.
In conclusion, Bakhtin, through his aesthetic thinking, insists that
the hero cannot aesthetically exist without the writer. Similarly man
cannot find self-fulfillment and so requires 'absolute otherness' for
self-identity and self-justification. Every person is an unrepeatable and
unique being! There is an 'absolute otherness' that justifies and loves
me even where I cannot justify and love myself! This is a
contemporary version of Bakhtin's aesthetic gospel for those that are
exhausted with an empty and meaningless existence.

영어초록

In Bakhtin's aesthetic system there are three elements of art in text;
these are material, content and form. But what allows for creativity
is the sight of the author. It is also the writer who grants unity to
the whole work as well as to the figure of the hero. He also includes
and completes the world in which the hero belongs. The writer is
creative, productive and active in forming energy. These notions of
the writer are very similar to those attributed to God in the Orthodox
Church which emphasizes the difference between a divine's essence
and energy.
Above all, the most important feature of a writer is his
'outsideness'. This means that he should exist outside of the hero in
the sense of the spacial, temporal as well as value estimative and
meaning plans. Bakhtin applies this concept of 'outsideness' relevant
in the aesthetical level to the ontological and metaphysical levels
arguing that man cannot exist without 'other' and 'absolute
otherness', just as the hero cannot exist without the writer, his
creator. Then, which relation does the writer have with the hero? At first,
it is the relation of 'other'; the writer becomes an 'absolute otherness'
to the hero. He aesthetically justifies the hero, not restricted by his
failure in either the past or present. This incarnated, fundamental,
and essentially authentic One is the writer in an aesthetic level and
God in a metaphysical level. Secondly, the writer presents a personal
relation to the hero. Even though the writer, who creates the hero,
holds possession of prominent consciousness, he gives up his right
to intervene in the hero’s story and grants the hero independence
and freedom of personality. These characteristics of a writer share
certain elements with the 'kenosis'(self-denial) of the Son of God,
who abandons His will to complete the Father's. Finally, God grants
free will to man through self-sacrifice; this is called 'personal
love'.
In conclusion, Bakhtin, through his aesthetic thinking, insists that
the hero cannot aesthetically exist without the writer. Similarly man
cannot find self-fulfillment and so requires 'absolute otherness' for
self-identity and self-justification. Every person is an unrepeatable and
unique being! There is an 'absolute otherness' that justifies and loves
me even where I cannot justify and love myself! This is a
contemporary version of Bakhtin's aesthetic gospel for those that are
exhausted with an empty and meaningless existence.

참고자료

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