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    T. S. 엘리엇의 『황무지』: 부활 인식론을 넘어서 = T. S. Eliot’s The Waste Land: Resurrection Epistemology and After

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    https://www.riss.kr/link?id=A104990437

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    This paper tries to identify the deep meaning beneath the seemingly chaotic opposites the surface structure of the poem seems to insinuate. The fact is that The Waste Land is not so much a post-modern poem as a pre-modern one, provided we acknowledge that pre-modernity has trust as its hermeneutical principle.
    The Waste Land can be compared with Hopkins’ “God’s Grandeur”, which uses resurrection epistemology, as opposed to the extinct immanent epistemology, to demonstrate to the intellects the providence of God revealed in their lives and their environment. Like the resurrection epistemology of the 19th century, Eliot’s poem demonstrates the existence and working of God among themselves, in spite of the negativity of death and unreality prevalent in the modern world.
    Broadly speaking, modern scholarships of T. S. Eliot have been made with special reference to post-modern poetry, since there appear a lot of opposites in his poem. Appended for the explanation of the poem, “Notes” to The Waste Land use the languages of philology and impressionism in an exclusively confusing way, twisting the reading of the text into a worse confusion, with the result that it does not shed any light on the explanation of the poem.
    Chapman’s theory of doubleness the poet frequently resorts to in the making of his poetic works, points to the specific perspective beyond the ambiguity and chaos prevailing in the poem. Special reading strategy is in dire need for the right understanding of the text. Every reader approaching his text must retain the hermeneutics of trust, which is the “leap of faith.”With the hermeneutics of trust, every reader can penetrate into “the third” in the text, which can be identified as Jesus Christ whom the disciples met on the way to Emmaus. Without proper reader’s response, the reading practice itself would be futile and unreal, because the subjects it tackles are concerned about the great proposition, salvation.
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    This paper tries to identify the deep meaning beneath the seemingly chaotic opposites the surface structure of the poem seems to insinuate. The fact is that The Waste Land is not so much a post-modern poem as a pre-modern one, provided we acknowledge ...

    This paper tries to identify the deep meaning beneath the seemingly chaotic opposites the surface structure of the poem seems to insinuate. The fact is that The Waste Land is not so much a post-modern poem as a pre-modern one, provided we acknowledge that pre-modernity has trust as its hermeneutical principle.
    The Waste Land can be compared with Hopkins’ “God’s Grandeur”, which uses resurrection epistemology, as opposed to the extinct immanent epistemology, to demonstrate to the intellects the providence of God revealed in their lives and their environment. Like the resurrection epistemology of the 19th century, Eliot’s poem demonstrates the existence and working of God among themselves, in spite of the negativity of death and unreality prevalent in the modern world.
    Broadly speaking, modern scholarships of T. S. Eliot have been made with special reference to post-modern poetry, since there appear a lot of opposites in his poem. Appended for the explanation of the poem, “Notes” to The Waste Land use the languages of philology and impressionism in an exclusively confusing way, twisting the reading of the text into a worse confusion, with the result that it does not shed any light on the explanation of the poem.
    Chapman’s theory of doubleness the poet frequently resorts to in the making of his poetic works, points to the specific perspective beyond the ambiguity and chaos prevailing in the poem. Special reading strategy is in dire need for the right understanding of the text. Every reader approaching his text must retain the hermeneutics of trust, which is the “leap of faith.”With the hermeneutics of trust, every reader can penetrate into “the third” in the text, which can be identified as Jesus Christ whom the disciples met on the way to Emmaus. Without proper reader’s response, the reading practice itself would be futile and unreal, because the subjects it tackles are concerned about the great proposition, salvation.

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    참고문헌 (Reference)

    1 이정호, "포스트모던 T. S. 엘리엇" 서울대학교출판부 1996

    2 도정일, "엘리엇은 있는가? 읽기의 자유와 한계. in: 포스트모던 T. S. 엘리엇" 서울대학교 출판부 4234-430, 1996

    3 Wells, Donald A., "신앙의 눈으로 본 역사" IVP 1995

    4 Gallagher, Susan V., "신앙의 눈으로 본 문학" IVP 1995

    5 이정호, "밑 텍스트 읽기로서의 문화읽기: 엘리엇의 황무지를 중심으로. in: 포스트모던 T. S. 엘리엇" 서울대학교 출판부 203-236, 1996

    6 Donoghue, Denis, "Words Alone" Yale UP 2000

    7 Eliot, T.S., "The Waste Land: A Facsimile and Transcript of the Original Drafts Including the Annotations of Ezra Pound" Faber & Faber 1971

    8 Eliot, T.S., "The Varieties of Metaphysical Poetry. Ed. Ronald Schuchard" Faber & Faber 1993

    9 Gold, Matthew K., "The Expert Hand and the Obedient Heart: Dr. Vittoz, T. S. Eliot, and the Therapeutic Possibilities of The Waste Land" 23 (23): 519-533, 2000

    10 Knight, Wilson, "The Christian Renaissance: The Interpretation of Dante, Shakespeare, and Goethe, and a Note on T. S. Eliot" Macmillan 1933

    1 이정호, "포스트모던 T. S. 엘리엇" 서울대학교출판부 1996

    2 도정일, "엘리엇은 있는가? 읽기의 자유와 한계. in: 포스트모던 T. S. 엘리엇" 서울대학교 출판부 4234-430, 1996

    3 Wells, Donald A., "신앙의 눈으로 본 역사" IVP 1995

    4 Gallagher, Susan V., "신앙의 눈으로 본 문학" IVP 1995

    5 이정호, "밑 텍스트 읽기로서의 문화읽기: 엘리엇의 황무지를 중심으로. in: 포스트모던 T. S. 엘리엇" 서울대학교 출판부 203-236, 1996

    6 Donoghue, Denis, "Words Alone" Yale UP 2000

    7 Eliot, T.S., "The Waste Land: A Facsimile and Transcript of the Original Drafts Including the Annotations of Ezra Pound" Faber & Faber 1971

    8 Eliot, T.S., "The Varieties of Metaphysical Poetry. Ed. Ronald Schuchard" Faber & Faber 1993

    9 Gold, Matthew K., "The Expert Hand and the Obedient Heart: Dr. Vittoz, T. S. Eliot, and the Therapeutic Possibilities of The Waste Land" 23 (23): 519-533, 2000

    10 Knight, Wilson, "The Christian Renaissance: The Interpretation of Dante, Shakespeare, and Goethe, and a Note on T. S. Eliot" Macmillan 1933

    11 Hay, Eliose Knapp, "T. S. Eliot’s Negative Way" Harvard UP 1982

    12 Matthews, Steven, "T. S. Eliot’s Chapman: ‘Metaphysical’ Poetry and Beyond" 29 (29): 22-43, 2006

    13 Ackroyd, Peter, "T. S. Eliot" Hamish Hamilton 1984

    14 Spender, Stephen, "T. S. Eliot" Viking Press 1976

    15 Frye, Northrop, "T. S. Eliot" Oliver & Boyd Ltd 1968

    16 Eliot, T.S., "Selected Essays" Faber & Faber 1976

    17 Weston, Jessie L., "Quest of the Holy Grail" Kessinger 2000

    18 Aquinas, Thomas, "On the Truth of the Catholic Faith: Summa Contra Gentiles, Book 1: God, Garden City" Doubleday 1955

    19 Brooker, Jewel Spears, "Mastery and Escape: T. S. Eliot and the Dialectic of Modernism" U of Massachusetts P 1994

    20 Lackey, Michael, "God’s Grandeur: Gerard Manley Hopkins’ Reply to the Speculative Atheist" 39 (39): 83-90, 2001

    21 Hopkins,Gerard Manley, "God’s Grandeur, The Norton Anthology of Poetry" Norton 1996

    22 Kaiser, Jo Ellen Green, "Disciplining The Waste Land, or How to Lead Critics into Temptation" 44 : 82-99, 1998

    23 Lamos, Colleen, "Deviant Modernism: Sexual and Textual Errancy in T. S. Eliot, James Joyce, and Marcel Proust" Cambridge UP 1998

    24 Murphy, Russell Elliott, "Critical Companion to T. S. Eliot: A Literary Reference to His Life and Work" Facts on File 2007

    25 Mitchell, Craig Vincent, "Charts of Philosophy and Philosophers, Grand Rapids" Zondervan 2007

    26 Southam, B.C., "A Student’s Guide to the Selected Poems of T. S. Eliot" Faber and Faber 1981

    27 McLaren, Brian D., "A Generous Orthodoxy. Grand Rapids" Zondervan 2004

    28 Ryken, Leland, "A Complete Literary Guide to the Bible. Grand Rapids" Zondervan 1998

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