폴 드 만에 있어서 언어의 수사성 = (The) Rhetoric in Language in Paul de Man

다국어 초록 (Multilingual Abstract)

Language is a gift which God presented to human being in Western Idea. They interpreted the condition where word became flesh as the process of formation of subject governing object. They established the concept of "subject" which is easily discriminated from "other" because it is formed by transparent language in which signifier and signified correspond to each other.
Paul de Man resisted such an old beliefs through his writings. His question was that "How can word become flesh without any sediment?" He suspected that there already exists a membrane between signifier and signified. Everyone guesses it would be transparent but in fact it could be polluted with invisible soot. If his guess is right, the cerainty of knowledge cannot be ensured and the correspondence of subject and object is nothing but a mirage. The key-word chosen as entrance to do Man's job is the huge and ambiguous signifier 'image' because 'image' contains the premises of Western Philosophy which de Man tried to econstruct.
The first problem in image' hat interests de Man is relations between language and object. "image" comes from the latin 'imago' and it means representation of an object or a statute. In modern criticism it was considered as a "mental picture" renunded when we read a literary works. The power that creates that mental picture is "imagination" As a critical terms when critics used in various ways, the basic meaning was preserved; a literal and concrete representation of a sensory experience or of an object that can be known by one or more of the sense. As 'representation of ...experience or ..object" shows, image means the process in which the existence in real world becomes the existence in consciousness by means of language-sometimes by other means. There is much difference between the world of experience and the world made of language. Then in "image" such transfer is said to be possible. de Man opposes 13 major opinions that such transfer can happen naturally. He finds his grounds from the "romantic poetry" which is a rich treasure of nature imagery. Usually critics ave interpreted the nature imagery of this period-especially those of Wordsworth and Holderlin -as a symbol of harmony of nature in other words, object, and language. However in do Man's view disturbance and uneasiness of separation is engraved in the nature imagery of these poetry. The image shown as a metaphor "word originating like a flower" is a desire of a vain correspondence and oxymoron itself.
One of the reason that languagization of object necessarily fails is the difference of time between man and nature. To man, time always works as limit. Man's life is completely subject to time. However the object of nature is not fettered to time. do Man owes such difference to the temporality which is included in language. Through the rhetoric which clearly shows the temporality of language, allegory and irony, he tells the temporality is not limited to special rhetoric but universal in all language. Based on such temporality, the rhetoricity sneaks into language.
One more premise of western philosophy that interested de Man is the process "word becomes flesh". The critics such as Coleridge, Kant, Wellek, Wimsatt, Abrams, Wasserman expressed opinion that the object of representation and result correspond, at least, we can know whether it corresponds or not-therefore it is controllable. But it is just a illusion which aesthetics made out. Language is an ambivalent tool which is both an constructor of an illusion and deconstructor. Language deconstructs aesthetic illusion by means of the very materiality it has.

목차 (Table of Contents)

• 목차
• Ⅰ. 서론 = 1
• Ⅱ. 본론 = 5
• 1. 언어와 대상의 불일치 = 5
• 2. 언어 측면에서의 고찰 = 14
• 1) 시간의 개입 = 14
• 2) 시간성의 수사 = 22
• ① 상징/알레고리 = 23
• ② 아이러니 = 30
• ③ 알레고리와 아이러니 = 37
• 3. 대상 측면에서의 고찰-폐기되지 않는 물질성 = 40
• Ⅲ. 결론 = 49
• Abstract = 54
• Bibliography = 57