『악령』의 러시아 메시아니즘에 대한 현대 러시아 종교 문예학계의 비평 경향 고찰 : 베르쟈예프의 고찰에 대한 논쟁을 중심으로 (Reflections on Contemporary Russian Religious Literary Studies on Russian Messianism in Dostoevsky's The Possessed : Focusing on Debates on Berdyaev's Reflections)

서지정보

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초록

This paper aims to reflect on contemporary Russian religious literary studies on Dostoevsky’s eschatological worldview, focusing on Russian messianism in his eschatological novel, The Possessed from the author’s evangelical viewpoint, while referring to their debates on N. Berdyaev’s reflections on Dostoevsky. According to Zyryanov, the contemporary Russian religious literary studies are divided into theological-dogmatic circle and philological circle integrated into the ethno-confessional field of historic poetics. The first circle acknowledges Dostoevsky as a Russian Orthodox writer in accordance with Russian Orthodox dogmas, simultaneously criticizing Berdyaev for his acclaim of Dostoevsky as ‘the most Christian writer’ for prophesying the imminent advent of the third eschatological era and for his criticism of Dostoevsky’s negative Russian messianism. The other circle could be divided into two sub-categories: one acknowledging Dostoevsky as a Russian Orthodox writer in accordance with ethnic Russian Orthodox culture, criticizing Berdyaev’s reflections; and the other one highly estimating Berdyaevs’s reflections. From my evangelical viewpoint, contemporary Russian religious studies should inherit creatively the heritage of Berdyaev’s and other religious philosophers’ sanctuary-free studies, reflecting on the Orthodox dogmas and Russian messianism in the theological dimension.

영어초록

This paper aims to reflect on contemporary Russian religious literary studies on Dostoevsky’s eschatological worldview, focusing on Russian messianism in his eschatological novel, The Possessed from the author’s evangelical viewpoint, while referring to their debates on N. Berdyaev’s reflections on Dostoevsky. According to Zyryanov, the contemporary Russian religious literary studies are divided into theological-dogmatic circle and philological circle integrated into the ethno-confessional field of historic poetics. The first circle acknowledges Dostoevsky as a Russian Orthodox writer in accordance with Russian Orthodox dogmas, simultaneously criticizing Berdyaev for his acclaim of Dostoevsky as ‘the most Christian writer’ for prophesying the imminent advent of the third eschatological era and for his criticism of Dostoevsky’s negative Russian messianism. The other circle could be divided into two sub-categories: one acknowledging Dostoevsky as a Russian Orthodox writer in accordance with ethnic Russian Orthodox culture, criticizing Berdyaev’s reflections; and the other one highly estimating Berdyaevs’s reflections. From my evangelical viewpoint, contemporary Russian religious studies should inherit creatively the heritage of Berdyaev’s and other religious philosophers’ sanctuary-free studies, reflecting on the Orthodox dogmas and Russian messianism in the theological dimension.

참고자료

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