『사랑하는 여인들』에 나타난 ‘하나의 삶’으로서의 ‘탈특성’
‘Disquality’ as ‘A Life’ in Women in Love
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This paper studies ‘disquality’ in Women in Love as ‘a life’, which is not individualism, but individuality. This individuality is “exercised in flight and in the breakdown of the organic body.” As Lawrence affirms “the vast, creative, non-human mystery,” Birkin’s ‘disquality’ is the power of nonorganic life in an apocalyptic world. In this sense, ‘disquality’ is “thought on an absolute plane of immanence.” In this plane every ‘body’ is a multiplicity entering a becoming. This body only knows their relation with other bodies. It is in an empiricism that a character as ‘disquality’ is a being of becoming. This is what Deleuze calls “transcendental empiricism.” This empiricist world is ‘a’ world of exteriority of our given identities in the form ‘meanwhile’ time. Therefore, the infinite life is an event in the here and now, which is no longer imprisoned within the fixed subjectivity. In the event, ‘disquality’ as ‘a life’ is not personal but singular. As Lawrence puts it, in the novel we can realize the power of non-human quality. According to Deleuze, the great novelist as an artist invents unknown ‘sensuality’ or sensibility as affect brings it to becoming of his characters. From this perspective, ‘disquality’ is a becoming-animal, which means ‘nonhuman’ becoming of the human, “a state of animal vigor.” Becoming is an ethical practice accomplished only by thinking about ‘a life’ in terms of difference in itself. A life can be intensified through “an enhancement of the feeling of life.” The soul as an intensified life or a life in flight functions in defeating the logic of identification in the modern civilization. In short, it is through ‘disquality’ coming into being of being another according to difference in itself that we can overcome ‘the pure instrumentality of mankind’ in ‘the great social productive machine.’
Abstract
This paper studies ‘disquality’ in Women in Love as ‘a life’, which is not individualism, but individuality. This individuality is “exercised in flight and in the breakdown of the organic body.” As Lawrence affirms “the vast, creative, non-human mystery,” Birkin’s ‘disquality’ is the power of nonorganic life in an apocalyptic world. In this sense, ‘disquality’ is “thought on an absolute plane of immanence.” In this plane every ‘body’ is a multiplicity entering a becoming. This body only knows their relation with other bodies. It is in an empiricism that a character as ‘disquality’ is a being of becoming. This is what Deleuze calls “transcendental empiricism.” This empiricist world is ‘a’ world of exteriority of our given identities in the form ‘meanwhile’ time. Therefore, the infinite life is an event in the here and now, which is no longer imprisoned within the fixed subjectivity. In the event, ‘disquality’ as ‘a life’ is not personal but singular. As Lawrence puts it, in the novel we can realize the power of non-human quality. According to Deleuze, the great novelist as an artist invents unknown ‘sensuality’ or sensibility as affect brings it to becoming of his characters. From this perspective, ‘disquality’ is a becoming-animal, which means ‘nonhuman’ becoming of the human, “a state of animal vigor.” Becoming is an ethical practice accomplished only by thinking about ‘a life’ in terms of difference in itself. A life can be intensified through “an enhancement of the feeling of life.” The soul as an intensified life or a life in flight functions in defeating the logic of identification in the modern civilization. In short, it is through ‘disquality’ coming into being of being another according to difference in itself that we can overcome ‘the pure instrumentality of mankind’ in ‘the great social productive machine.’
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