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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2006.12
- 수록면
- 693 - 710 (18page)
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초록· 키워드
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Chuang Chou and Shakespeare are intellectual pilgrims. Their journeys through language proceed to reach the ultimate reality of the world.
Shakespeare sees the world as a stage, and Chuang Chou finds out that our life is all a great dream. Prospero's magic wand in The Tempest and Chuang Chou's butterfly in Chuang Tzu are the doors of perception and epistemological methods to solve the ontological problem of dualistic state of human beings.
Shakespeare and Chuang Chou wish to come to full trans-subject/object consciousness. That consciousness means eternal life. How could we have such a life? They take a way to return to nature. Nature in Shakespeare bears culture which has transformed the Nature. So nature and culture are interpenetrating and interdependent. Now Shakespeare can build the Garden of Eden on earth. The garden is prepared for a young couple of this world. Hopefully, they could find a promised land in a commonwealth in the future. But Chuang Chou tries to deconstruct any boundary of all beings. His dream of butterfly means transformation of things. Chuang Chou's world of nature has no distinction between being and non-being, or the sacred and the profane. The political philosophy of Chuang Chou shows the least government is the best government.
We can find some difference and similarity in Chuang Chou and Shakespeare. Chuang Chou sheds light on static beings while Shakespeare constitutes dynamic becomings. When Chuang Chou fulfills in trying without trying, Shakespeare shows his dramatic example of how to live and how to behave. Chuang Chou talks on non-action where Shakespeare reconciles an opposition between social convention and individual libertarianism. But human freedom is the ground of all beings and the common basis of Chuang Tzu and Shakespeare's plays.
Shakespeare sees the world as a stage, and Chuang Chou finds out that our life is all a great dream. Prospero's magic wand in The Tempest and Chuang Chou's butterfly in Chuang Tzu are the doors of perception and epistemological methods to solve the ontological problem of dualistic state of human beings.
Shakespeare and Chuang Chou wish to come to full trans-subject/object consciousness. That consciousness means eternal life. How could we have such a life? They take a way to return to nature. Nature in Shakespeare bears culture which has transformed the Nature. So nature and culture are interpenetrating and interdependent. Now Shakespeare can build the Garden of Eden on earth. The garden is prepared for a young couple of this world. Hopefully, they could find a promised land in a commonwealth in the future. But Chuang Chou tries to deconstruct any boundary of all beings. His dream of butterfly means transformation of things. Chuang Chou's world of nature has no distinction between being and non-being, or the sacred and the profane. The political philosophy of Chuang Chou shows the least government is the best government.
We can find some difference and similarity in Chuang Chou and Shakespeare. Chuang Chou sheds light on static beings while Shakespeare constitutes dynamic becomings. When Chuang Chou fulfills in trying without trying, Shakespeare shows his dramatic example of how to live and how to behave. Chuang Chou talks on non-action where Shakespeare reconciles an opposition between social convention and individual libertarianism. But human freedom is the ground of all beings and the common basis of Chuang Tzu and Shakespeare's plays.
목차
1. 꿈과 현실
2. 나비와 마술지팡이
3. 지상의 낙원
4. 자연으로
인용문헌
Abstract
참고문헌 (6)
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