근대 초기 유동성 위기와 『베니스의 상인』의 해결책

임정인 ( Chung In Im ) 영미문학연구회 2014 안과 밖 Vol.0 No.37

This paper attempts to situate William Shakespeare`s The Merchant of venice in the context of early modern finance with a particular focus on the intricately woven credit network that backs up the Venetian state and its mercantile supremacy in the play. In doing so, this paper first claims that The Merchant of V`enice reveals how currency is circulated through the credit network in order to expand the money supply for long distance trade at the risk of a liquidity crisis, as is embodied in the bankruptcy of Antonio, the most prominent Venetian merchant-adventurer-financier. The paper then goes on to argue that Antonio`s default and subsequent loss of one pound flesh would disclose the inefficiency of the newly emerging credit and banking system, simultaneously frustrating the contemporary desires for long distance trade. In conclusion, this paper contends that Portia`s rescue of Antonio does not just mean a juridical redemption of the Venetian financial system at stake; it also ethicizes and thus further problematizes the racial terms in which Antonio the debtor is saved through the persecution of Shylock the creditor on the basis of the latter`s Jewishness.

마태 공동체와 유대교 관계 연구를 위한 새로운 제안

정용한(Yong-Han Chung) 연세대학교 신과대학(연합신학대학원) 2013 신학논단 Vol.72 No.-

For the matter of Matthew’s relationship with the contemporary Judaism, the previous Matthean scholarship has attempted to decide on whether Matthew and his audience are still located under the big umbrella of Judaism or not. The hitherto intra-muros and extra-muros debates have proved how impossible it is to decide the religious location of Matthew’s community on the basis of the critical analysis of inner evidences and with the help of various methodologies. It is mainly in need of concrete definition of Matthew’s contemporary Judaism that enables us to draw the boundary (the walls) between Matthew’s community and his counterpart Judaism. It is historically inappropriate to intend to locate Matthew’s community in light of the dichotomic understanding of the first century Judaism(s). It is of more importance to analyze the Jewishness of Matthew’s community in terms of the Jewish understanding of each essential element (Torah, the temple, monotheism, etc). In consideration of the analysis of Matthew’s Jewishness, scholars need to be satisfied with confirming in which aspect and to what degree Matthew’s community is Jewish in comparison with the contemporary Judaism(s). For the matter of Matthew’s relationship with the contemporary Judaism, the previous Matthean scholarship has attempted to decide on whether Matthew and his audience are still located under the big umbrella of Judaism or not. The hitherto intra-muros and extra-muros debates have proved how impossible it is to decide the religious location of Matthew’s community on the basis of the critical analysis of inner evidences and with the help of various methodologies. It is mainly in need of concrete definition of Matthew’s contemporary Judaism that enables us to draw the boundary (the walls) between Matthew’s community and his counterpart Judaism. It is historically inappropriate to intend to locate Matthew’s community in light of the dichotomic understanding of the first century Judaism(s). It is of more importance to analyze the Jewishness of Matthew’s community in terms of the Jewish understanding of each essential element (Torah, the temple, monotheism, etc). In consideration of the analysis of Matthew’s Jewishness, scholars need to be satisfied with confirming in which aspect and to what degree Matthew’s community is Jewish in comparison with the contemporary Judaism(s).

영성신학의 새로운 지평; 유대인 예수 탐구 -기독교 신학에 대한 새로운 도전

허천회 ( Chun Hoi Heo ) 서울신학대학교 기독교신학연구소 2014 神學과 宣敎 Vol.44 No.-

유대주의 안에서 예수 (Jesus within Judaism)를 찾는 일, 즉 유대인 예수를 찾는 일은 분명 지난 2000년간 진행되어온 기독교 신학의 한계를 벗어나는 일이지만, 역사적 예수에 대한 새로운 이해와 기독교의 기원에 대해 알게 되는 긍정적인 결과를 가져올 것이다. 그리고 그 결과는 동시에 지금까지 우리가 알고 있던 전통적인 신학을 수정해야만 하는 신학적 도전이기도 하다. 예수는 분명 유대인으로 태어나 유대주의 안에서 교육을 받았고, 유대 절기를 준수했고, 예수와 초기 기독교 공동체는 매우 유대적 (Jewish)이었기 때문에 초기 기독교인들을 초기 유대적 기독교인들 (the early Jewish Christians)이라고 불러야 할 것이다. 그러나 초기 유대적 기독교 공동체와 유대공동체 사이에서 갈등이 유발되면서 공존에서 갈등관계로, 그리고 급기야는 회당과 유대 공동체 안에 존재하던 소수 초기 유대적 기독교인들이 회당으로부터 축출당하며 기독교 공동체만의 길을 가게 되면서 급기야 반유대적 기독교로 발전하면서 초기 기독교의 유산을 상실하는 위기를 맞이하게 된 것이다. 이제 기독교는 유대교의 율법과 문화와 언어 안에서 예수의 삶과 가르침을 발견함으로써 유대교와 기독교인들 간의 지나온 애증과 상처를 씻고, 서로의 뿌리를 확인해야만 한다는 도전을 받고 있는 것이다. 피할 수 없는 도전이지만 지난날들의 오류를 극복할 수 있는 기회이기 때문에 능동적으로 수용해야 할 것이다. By looking into the life of Jesus and the birth of Christianity within Judaism, we may come up with the conclusion as follows. First, Jesus born a Jew was educated in Judaism and observed the Judaic seasonal feasts and rituals. Secondly, he formed a Jewish Christian community as the number of disciples increased; however they also existed within the synagogues, observing the Jewish laws. Therefore, Jesus and the early Christian community may be called the early Jewish Christians. Thirdly, as some conflict developed between the early Jewish Christian community and the traditional Jews, they could not coexist and finally the early Jewish Christians, which was a minority group, were expelled from synagogues. Fourthly, the relationships between these two groups got worsen and finally became irreconcilable. Fifthly, the Jewish documents which contain information about the historical Jesus are mostly distorted; however, they adopted the most essential things about Jesus from the four gospels. For instance, Jesus insisted that he is the messiah and the son of God. Jesus performed many miracles, he ascended into heaven, and many young disciples followed him. Christianity is presently challenged by Jewish understanding of Jesus. Up until now the study of Jesus has been done apart from Jewish background, and this kind of un-historical studies have caused conflicts between Christians and Jews. We cannot deny the fact that many ill effects and violence have been caused by that kind of hostile relationship. We are challenged to discover the life of Jesus and his teachings within the laws, culture and language of Judaism in order to find out each other`s root and be healed of each other`s wounds and hurts. We need to face the opportunity to take this challenge proactively and overcome the mistakes of the past.

『베니스의 상인』에 나타난 ‘개종’의 문제: 제시카를 중심으로

김태원 한국고전중세르네상스영문학회 2012 중세근세영문학 Vol.22 No.1

While focusing on Jessica and her conversion, this essay purports to investigate the ways in which Shakespeare's The Merchant of Venice is engaged in the early modern discourse on nation and race. Even though she is not as prominent as Shylock or Portia, Jessica seems to be the central character in understanding the relevance of the Jews in the formation of early modern national identity. My discussions of Jessica is expected to cast light on the ways in which early modern Europeans grappled with competing notions of religion, race and gender under the name of nation. What Jessica and her conversion remind us is that early modern nationhood must be read in connection with religion, race, and gender. By taking up Jessica as a primary figure of conversion, I suggest that the racial, theological, national tensions of early modern England come together in her escapade and marriage. Jessica's resistance to the patriarchal law drives wedge into the early modern notion of nation and national identity based upon blood and genealogy. Shakespeare's representation of Jessica's conversion through elopement and marriage, I argue, at once suppresses and reveals the cultural anxiety about the political economy of early modern English nationhood. With the Venetian investment in converting the Jews, both Shylock and Jessica, Shakespeare's play rehearses the guilt-ridden relation of Christianity to Judaism that might have dominated the psyche of early modern Europeans.

“불행한 유대인의 절망에 빠진 딸”: 『몰타의 유대인』에 재현된 아비가일을 중심으로

김성환 한국고전중세르네상스영문학회 2021 중세근세영문학 Vol.31 No.2

As the only daughter of Jewish Barabas, Abigail is a significant female character in The Jew of Malta, who offers insight into the interplay between anti-Semitism and gender politics. But, strangely, existing studies on this play have focused mainly on the malevolent and hypocritical attitudes and injustices of the men, including her father, the young suitors, and Christian friars, around her. Alternatively, at best, Abigail has been treated as a passive being, forced into silence and sacrificed by men for being ‘doubly Other’―both racially and sexually. However, in choosing the man whom she loves, and by converting to Christianity, she takes her own action as a ‘subject’. The fact that the good Abigail is not only presented as a foil both to her evil Jewish father, but also contrasted with the materially- and sexually-tainted suitors and with the depraved Christian friars, enables us to interrogate both the anti-Semitic, Christian prejudice and patriarchal ideology. .

“What the hell is he?” Double Agency in Ulysses

( Omer Kazmi ) 한국제임스조이스학회 2017 제임스조이스저널 Vol.23 No.2

This paper examines the “Cyclops” episode of Ulysses and how nationalism and Jewishness create a sense of double agency in the episode. Not only Bloom, but also the other characters in Barney Kiernan’s, are double agents: their identities blur and commingle with Bloom’s presence. The tension between the Irish nationalists in the pub and Bloom’s perceived Jewishness highlight that double agency; yet, there is also a tension in the narration itself with the interruptions in the narrative. The narrator too produces paranoia because he is an unknown character who is paranoid himself. The entire episode works to show that paranoia surrounds identity, and any clear definition of national identity―especially for nationalists whose supreme goal is freedom from colonial rule―is troubled. But double agency, the episode suggests, is how identity works.

제임스 조이스의 『율리시스』에서 오쟁이 진 남편 블룸의 남성성

박은숙 ( Eunsook Park ) 21세기영어영문학회 2020 영어영문학21 Vol.33 No.2

This paper investigates the thematic ironies of cuckoldry in relation with the subtle dynamics between Leopold Bloom’s domesticity, Jewishness and his doubted manhood. Traditionally, the betrayed husbands are willing to revenge against their rivals. However, Bloom, the cuckolded husband in James Joyce’s Ulysses, chooses not to do so. In fact, Bloom connives at the cuckolding plan of his wife intentionally. A large number of studies attempted to explore the possible reasons for that. But they overlook the fundamental factors like Bloom’s profound domesticity and ethnicity as a Jew concerning this theme. The Dublin male society severely excludes and looks down on Bloom whose father is a Hungarian jew. Additionally, they stereotype Bloom as a feminine male merely based on his distinguished love of home and ethnic background. A man’s love of home is the last thing to find in Dublin; A jew is the last person to be welcome in this city. However, those traits of Bloom ultimately mirror Dublin’s patriarchy in name only. Thus Bloom, a competent cuckolded husband, rather highlights the Irish males’ imagined masculinity along with their self-controversy.

“What the hell is he?” Double Agency in Ulysses

오메르 카즈미 한국제임스조이스학회 2017 제임스조이스저널 Vol.23 No.2

This paper examines the “Cyclops” episode of Ulysses and how nationalism and Jewishness create a sense of double agency in the episode. Not only Bloom, but also the other characters in Barney Kiernan’s, are double agents: their identities blur and commingle with Bloom’s presence. The tension between the Irish nationalists in the pub and Bloom’s perceived Jewishness highlight that double agency; yet, there is also a tension in the narration itself with the interruptions in the narrative. The narrator too produces paranoia because he is an unknown character who is paranoid himself. The entire episode works to show that paranoia surrounds identity, and any clear definition of national identity—especially for nationalists whose supreme goal is freedom from colonial rule—is troubled. But double agency, the episode suggests, is how identity works.

샤일록의 재번역: 줄리아 파스칼의 The Shylock Play

전연희 한국현대영미드라마학회 2017 현대영미드라마 Vol.30 No.3

This paper is to discuss the re-translation of Shylock in Julia Pascal’s The Shylock Play. Pascal who declares The Merchant of Venice as a play that she wishes it had never been written reveals master dicourse in terms of historical trauma, which has been accumulated by the stage performances for over 400 years. She invites marginalized and enigmatic Shylock to the center of the stage by creating a framing device Sarah who has been traumatized by the direct experience of Holocaust. Pascal projects historical trauma of Jewish community to Sarah and deconstitutes master narratives and society’s necessity with the dramatic device of play within play. Pascal shows traumatic contact between historical Jewish trauma for over 400 years and Holocaust trauma by foreground the communication among Sarah and characters in The Merchant of Venice and digs social and racial prejudice which has been permeated on stages over hundreds of years. Pascal blurs the boundaries of time and space and enforces meta theatrical politics by inducing play within play and defamiliarization. By providing heterogeneous field to Shylock shifted from unified personification and enlightening Pascal tries to warn audience cultural dementia and critical fallacy of the author including Shakespeare and join to create 21st century Shylock asking the problem of diversity, tolerance and acceptance.

구약성서와 신약성서의 관계: 다니엘서와 요한 계시록을 중심으로

배정훈 한국구약학회 2018 구약논단 Vol.24 No.4

This study explores the relation between the Old Testament and the New Testament. There are both continuity and discontinuity between the Old Testament and the New Testament. Understanding itself as the fulfillment of the Old Testament, the New Testament regards Jewishness as its crucial root. Furthermore, the New Testament focuses on its continuity with the Old Testament, overcoming any attempt of the Marcionism to separate itself from the Old Testament. Even though Christianity came from the Old Testament, it differentiates itself from other sects coming from different interpretations of the Old Testament. Rabbinic Judaism and Christianity came to be different religions, based on different interpretation of the Old Testament (or the Hebrew Bible). Christianity interprets the Old Testament in the presupposition of the unity between the Old Testament and the New Testament. Unlike New Perspective on Paul, Christianity has been formed with its struggle against Jewish legalism. Christianity, without abandoning its identity, should have its dialogue with Rabbinic Judaism. There are three methods in the study about the relation between the Old Testament and the New Testament: the Old Testament solution, the New Testament solution, and the biblical solution. The Biblical solution, based on the unity between the Old Testament and the New testament, interpret the Old Testament in light of the event of Jesus Christ. Examining the Book of Daniel cited in the Book of Revelation, there is a tension between the authority of the Old Testament and new revelation in the New Testament. The Book of Revelation proclaimed the end is coming according to the fulfillment of Daniel's prophecy. However, in fact, the description of the end in the Book of Revelation, is beyond Daniel's prophecy, since new prophecy is revealed in light of Jesus Christ. Namely, the fulfillment of Daniel's prophecy is in tension with new revelation based in Jesus Christ. 이 글은 구약성서와 신약성서의 관계를 밝히려는 연구이다. 교회사에서 구약성서와 신약성서의 연속성과 불연속성이 모두 나타난다. 신약성서는 자신을 구약성서의 성취로 이해하고 유대성(Jewishness)를 신약성서의 중요한 뿌리로 이해하면서, 구약성서와 신약성서를 분리하려는 마르시온주의를 극복하면서 구약성서와의 연속성을 강조한다. 동시에 기독교는 구약성서로부터 유래한 유대교중의 하나임에도 불구하고, 다른 유대교와 차별화하고 특별히 유대교 율법주의와의 투쟁을 자기 정체성으로 삼으면서, 신약성서와 구약성서의 불연속성을 강조한다. 구약성서와 신약성서의 관계를 연구하는 방법들은 구약성서와 신약성서의 통일성을 전제하지 않는 방법과 통일성을 전제하는 방법이 있다. 먼저 랍비 유대교와 기독교는 같은 구약성서를 경전으로 가지고 있지만, 구약성서에 대한 서로 다른 해석을 기초로 이루어진 서로 다른 종교이므로 에큐메니칼 차원에서 구약성서(또는 히브리 성서)를 전제 없이 연구하는 방법이 가능하다. 기독교로 하여금 자신의 정체성의 일부인 유대교 율법주의의 존재를 거부하는 바울에 관한 새 관점에 저항하고, 기독교는 자기 정체성의 전제 아래 랍비 유대교와의 대화에 임해야 할 것이다. 구약성서와 신약성서의 통일성을 전제하면서 구약성서와 신약성서의 관계를 연구하는 성서적인 해법은 구약성서의 독립성을 인정하면서도 예수 그리스도 안에 일어난 사건의 빛 아래 구약성서를 해석하는 것이다. 요한 계시록에 나타난 다니엘서를 연구한 결과 요한 계시록에서 구약성서의 권위와 새 계시의 성취가 긴장을 이루고 있는바, 다니엘의 종말 예언을 따라 종말이 당대에 성취된다는 이해와 종말이 다니엘서에서 예언한 내용을 넘어서는 새 계시의 형태로 나타난 종말의 내용이 긴장을 이룬다.