D. H. 로렌스의 「달아난 수탉」에서 부활에 대한 존재론적 연구

Abstract

The aim of this paper is to examine the ontological meaning of the resurrection in the flesh in “The Escaped Cock”. In a letter Lawrence says that the resurrection in the flesh is “far more marvelous than any salvation or heaven”. Likewise, the man who died fully recovers his body by fundamentally “forgetting” the sacred(transcendental) mission. For Spinoza “the immanence is not immanence to substance; rather substance and modes are in immanence.” The univocal being must be formed in the intensive life, whose “becoming active is the cretion of a new body” in the plane of immanence. The fact that “God is the immanent, not the transitive, causes of all things” means all beings is univocal. The God as immanent cause is Nature as a creative force, “God or Nature.” Nature is not a form or fixed plane, but “the process of establishing relations” for all beings on the earth. So all is becoming in this plane of Nature. In this regard, it is possible for a religious knowledge to affirm “a life” ontologically. Spinoza’s third kind of knowledge is to achieve the God’s knowledge by experiencing with others in the Nature. All things are singular and that for Lawrence, “All is God” is to express the nature is god, so all beings are always creative and becoming, especially through relatedness with others; living or unliving, that is, rocks, flowers, animals, and humans. In immanence, God is Nature, which is a plane becoming a life in various way, a becoming of life. In this novella, the cock as a phallic symbol of the man who died represents the life of intensity like an animal vigor which is “a desire for pure relationships and living truth.” Animal sensibility is to affirm active force, “unconscious instincts” and desires in a positive sense. The man who died with this animal vigor recovers the whole of vitality of his body after entering into the sexual relation with the Priestess of Isis. The fact that “the sun is a great source of blood-vitality” as a symbol functions “his initial painful awakening to his eventual redemptive sexual relationship with the priestess of the pagan goddess Isis,” which is “an erotic realization of transpersonal energies that obliterates personal love.” As a result, the event the man who died experiences is that “I am God” in nature, a sort of beatitude, which affirms only univocial ontology that expresses a becoming-imperceptible in a zone of immanence. In short, the resurrection in the flesh is an act of becoming only in the earth. It is the ontology of the man who died who can affirm flesh entirely with intensities of affects.