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『쓴트 모어』를 중심으로 본 D. H. 로렌스의 도(道)
강용기(Yongki Kang) 한국동서비교문학학회 2015 동서 비교문학저널 Vol.0 No.34
The notion of Lao-Tzu’s tao invites inexhaustible interpretations. His statement that ‘it is not the absolute tao if anyone names it tao’ allows so many appropriations of it as demanded by both individual and collective experiences. This essay remarks that Lao-Tzu attempts to generate the concept of tao as the interactive entity of action and non-action, fullness and emptiness. And D. H. Lawrence appropriates tao as a holistic harmony of femininity and masculinity the manifestation of which is often described through sexual organism as in Women in Love, Lady Chatterley’s Lover and many other stories. Lou in St. Mawr leaves her husband Rico who she feels is driven by vanity and the false value of European civilization. She purposes to recover her own self-identity, thus, her true femininity as she settles in a bleak ranch. Her ideal is, however, counterbalanced by a New England woman’s fail to accommodate herself to life in the wilderness area. By juxtaposing the two women’s stories, the author reserves his conclusion and opens a possibility of combining non-action with action, femininity with masculinity as well. After all, Lawrence who regards tao as a monistic harmony between femininity and masculinity seems to concur with Lao-Tzu who teaches the dialogical virtue of tao.
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강용기(Yongki Kang) 한국동서비교문학학회 2017 동서 비교문학저널 Vol.0 No.39
In Samuel Beckett’s Waiting for Godot, the main characters’ hat and boots allegorize skandhas (five aggregates) that are supposed to compose the self; their hat seems to represent samjna (perceptions), sankhara (mental activity or formations) and vijnana (consciousness) while their boots, rupa (form) and vedana (sensations). And Godot might be seen as the essence of the self. Then, Vladimir and Estragon’s hopeless waiting for Godot implies that they do not possibly fulfill their essential self-identity. As well-known, the Buddhist view of self, rejecting any inherent components of the human self, asserts that the five aggregates constitute the human being’s mental and physical existence. And suffering arises when humans cling to the aggregates. Then, because the main characters do not stop waiting for Godot, they cannot evade despair and mental instability. However, there is a Buddhist hole through which they can escape; Pratityasamupata (the Buddhist theory of dependent arising) allows the human beings to be freed from sufferings that arise when they identify with the five aggregates. Then, Vladimir and Estragon would fulfill freedom when they quit their hopeless waiting. In other words, they can ‘move’ when they realize the dharma that their self (skandhas) is in a ceaseless process of dependent interaction with other selves.
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