지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2002.6
- 수록면
- 359 - 390 (32page)
이용수
초록· 키워드
오류제보하기
This essay aims at a Buddhist interpretation of Shakespeare's Hamlet and Othello. In these two plays Shakespeare deals with the subject of revenge and jealousy against a world full of impermanence, suffering, and desire. Shakespeare's view of the world has much in common with that of Buddhism because the teachings of the latter is based on three characteristics (The Three Signata) of the ordinary life: Impermanence (Anicca 無常), Unsatisfactoriness (Dukkha 苦), and Impersonality (Anatta 無我). These three characteristics of ordinary life are derived from the Doctrine of Dependant Co-arising (緣起說), the Buddhist theory of relativity. According to this doctrine, nothing in the world is absolute, that is, everything is conditioned, relative, and interdependent. According to Buddhism, an individual is composed of Five Aggregates: Aggregates of Matter, of Sensations, of Perceptions, of Mental Formations, and of Consciousness. Naturally, man is subject to impermanence, suffering, and impersonality. Buddha teaches that an individual can achieve complete liberation from all kinds of mental defilements through a thorough understanding of the Doctrine of Dependent Co-Arising.
Revenge in Hamlet, when analyzed through the Three Signata, is not achieved according to the idea of impermanence and impersonality. There is neither the revenger nor the killed because both Hamlet and Claudius are subject to impermanence in body and mind; at the end of the play they are not what they used to be in the beginning. At the same time they are not different persons from what they used to be at the beginning of the play. Because the characters related to the revenge are changing and ego-less beings the idea of revenge naturally loses its established meaning. The so-called Hamlet's delay in revenge, considered in therms of Dependant Co-Arising, is the natural result of the interaction among the characters since everything happens according to the law of cause and effect, with proper conditions. With the revenge motif Shakespeare points out the meaninglessness and emptiness of revenge by showing that the total destruction of Denmark's royal family resulted from the interaction between Claudius' greed and Hamlet's will to avenge his father.
Jealousy in Othello was caused by the co-operation of Iago's dissatisfaction with his present situation and Othello's rash and irrational quality of mind. Both characters do their worst to escape from their respective unsatisfactoriness. Iago plots to poison Othello's ears and mind with false information and lies, relying on the impermanence of the latter's mind. Othello, instigated by Iago, comes suddenly to be suspicious of Desdemona's honesty. Out of the sense of betrayal and grief over his own misguided cuckoldry, Othello murders Desdemona and kills himself after the murder only to find that love needs wisdom. The nature of this wisdom, in terms of Buddhism, is to see things as they are: the Impermance, the Unsatisfactoriness, the Impersonality, the Interrelatedness and Interdependence of things.
Both Hamlet and Othello try to solve their problems by violence, which proves that their view of man is materialistic, namely, that material shapes man's mind. What they ignore is the fact that our life is shaped by our mind and that we become what we think. Especially the plots of the two plays were shaped by the mutual play of the characters' minds. So, instead of turning to violence, purification of mind through the understanding the nature of man is required for a desirable solution of human problems. In this respect, the source of suffering and tragic life in the two tragedies lies in the ignorance of the nature of man: the Three Signata in Buddhism. With this wisdom, Shakespeare and Buddhism suggest to the audience, man can create his own destiny, taking a full responsibility for his own action.
Revenge in Hamlet, when analyzed through the Three Signata, is not achieved according to the idea of impermanence and impersonality. There is neither the revenger nor the killed because both Hamlet and Claudius are subject to impermanence in body and mind; at the end of the play they are not what they used to be in the beginning. At the same time they are not different persons from what they used to be at the beginning of the play. Because the characters related to the revenge are changing and ego-less beings the idea of revenge naturally loses its established meaning. The so-called Hamlet's delay in revenge, considered in therms of Dependant Co-Arising, is the natural result of the interaction among the characters since everything happens according to the law of cause and effect, with proper conditions. With the revenge motif Shakespeare points out the meaninglessness and emptiness of revenge by showing that the total destruction of Denmark's royal family resulted from the interaction between Claudius' greed and Hamlet's will to avenge his father.
Jealousy in Othello was caused by the co-operation of Iago's dissatisfaction with his present situation and Othello's rash and irrational quality of mind. Both characters do their worst to escape from their respective unsatisfactoriness. Iago plots to poison Othello's ears and mind with false information and lies, relying on the impermanence of the latter's mind. Othello, instigated by Iago, comes suddenly to be suspicious of Desdemona's honesty. Out of the sense of betrayal and grief over his own misguided cuckoldry, Othello murders Desdemona and kills himself after the murder only to find that love needs wisdom. The nature of this wisdom, in terms of Buddhism, is to see things as they are: the Impermance, the Unsatisfactoriness, the Impersonality, the Interrelatedness and Interdependence of things.
Both Hamlet and Othello try to solve their problems by violence, which proves that their view of man is materialistic, namely, that material shapes man's mind. What they ignore is the fact that our life is shaped by our mind and that we become what we think. Especially the plots of the two plays were shaped by the mutual play of the characters' minds. So, instead of turning to violence, purification of mind through the understanding the nature of man is required for a desirable solution of human problems. In this respect, the source of suffering and tragic life in the two tragedies lies in the ignorance of the nature of man: the Three Signata in Buddhism. With this wisdom, Shakespeare and Buddhism suggest to the audience, man can create his own destiny, taking a full responsibility for his own action.
목차
1. 서론
2. 불교의 연기설과 삼법인
3. 『햄릿』의 복수 : 그 무상성과 무아성
4. 『오델로』 : 괴로움과 질투
5. 결론
인용문헌
Abstract
참고문헌 (0)
참고문헌 신청함께 읽어보면 좋을 논문
논문 유사도에 따라 DBpia 가 추천하는 논문입니다. 함께 보면 좋을 연관 논문을 확인해보세요!
-
『햄릿』의 불교적 해석 - 복수와 자아
Shakespeare Review
2000 .03
-
Studies of Shakespeare's Four Great Tragedies in Korea (Ⅰ) : Hamlet and Othello.
동서문화
1991 .12
-
『햄릿』 : 분열된 욕망과 복수의 정치학
Shakespeare Review
2011 .06
-
셰익스피어 Othello 등장인물 대사에 나타난 감성 분석
영어영문학
2020 .08
-
햄릿의 허무주의
Shakespeare Review
2006 .03
-
도덕극 인물로 이아고, 데스데모나, 오셀로 읽기
Shakespeare Review
2001 .12
-
『오셀로』의 비극적 요인: 타인종에 대한 편견
영어영문학연구
2009 .01
-
Othello의 비극적 사랑
Shakespeare Review
1987 .08
-
탈식민적 자아 형성 : 『북쪽으로 이주의 계절』, 『지금은 안돼, 사랑스런 데스데모나』를 통해본 셰익스피어의 『오델로』텍스트의 전유
Shakespeare Review
2002 .03
-
복수라는 신화의 이면: 『햄릿』에 나타난 종교개혁 이후의 유령과 복수
고전 르네상스 영문학
2012 .01
-
오셀로와 이야고 : 추리소설 작가 아가서 크리스티의 눈을 통하여
Shakespeare Review
2003 .12
-
『햄릿』에서의 복수의 불가능성과 경제적 무의식
영어영문학
2016 .02
-
셰익스피어의 『오셀로』에 내재된 극적장치
Shakespeare Review
2015 .09
-
『오델로』의 텍스트와 주체의 욕망 또는 비극 Ⅱ : 텍스트에서 의미로
Shakespeare Review
2001 .03
-
이아고에 초점을 둔 웰즈의 『오델로』
Shakespeare Review
2003 .06
-
〈햄릿-디 액터〉의 햄릿 이야기 연출하기
Shakespeare Review
2014 .06
-
불교의 삼법인과『햄릿』
동서비교문학저널
2008 .12
-
『햄릿』영화들과 정동
새한영어영문학
2016 .02
이 논문의 저자 정보
이 논문과 함께 이용한 논문
최근 본 자료
댓글(0)
0
UCI(KEPA) : I410-ECN-0101-2010-840-003107074