자전적 텍스트를 통한 ‘개인의 발견’?: 근대 초기 자기증언물과 에고기록물에 대한 독일학계의 논의를 중심으로
‘The Discovery of the Individual’ through Autobiographical Texts?: A Critical Review of Self-Testimonies and Ego-Documents in Early Modern Europe
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Since Jakob Burckhardt defined the autobiography as a document showing ‘the discovery of man’ in the era of the Renaissance, historians have paid attention to autobiographical texts to demonstrate the ‘individualization’ of Western society in the early modern period. Many German historians have also engaged in studying the ‘self-testimonies’ in which authors explicitly deal with their own lives and minds, and which include a variety of genres such as diaries, letters, autobiographies, memoirs, travel accounts, chronicles and so on. In this context Winfried Schulze, a expert in early modern German history, extended the confines of the so-called ‘ego-documents’, the term for the autobiographical texts originally stemming from the historiography of the Netherlands, to all documents containing enforced as well as voluntary self-statements of the individuals, e.g. the protocols concerning interrogation of the accused. Because of the excessively comprehensive meaning of the term, German historians have generally preferred the term ‘self-testimony’ to ‘ego-document’. Although the self-testimonies have been still considered the typical documents revealing the individuality of a autonomous subject by plenty of historians, two essential characteristics of these texts in the sixteenth and seventeenth centuries must not be ignored: first, the author relies on other texts in their writing so often that their self-testimony can be regarded as the product of a collective process (intertextuality); second, the autobiographical text tends not to reproduce the author’s experiences and mentalities as they are, but rather to narratively adapt them for the normative discourses of the time. Consequently, we need to analyse the self-testimonies of early modern Europe less in the context of individualization than that of the interrelationships between the author and other persons (humans or God).
Abstract
Since Jakob Burckhardt defined the autobiography as a document showing ‘the discovery of man’ in the era of the Renaissance, historians have paid attention to autobiographical texts to demonstrate the ‘individualization’ of Western society in the early modern period. Many German historians have also engaged in studying the ‘self-testimonies’ in which authors explicitly deal with their own lives and minds, and which include a variety of genres such as diaries, letters, autobiographies, memoirs, travel accounts, chronicles and so on. In this context Winfried Schulze, a expert in early modern German history, extended the confines of the so-called ‘ego-documents’, the term for the autobiographical texts originally stemming from the historiography of the Netherlands, to all documents containing enforced as well as voluntary self-statements of the individuals, e.g. the protocols concerning interrogation of the accused. Because of the excessively comprehensive meaning of the term, German historians have generally preferred the term ‘self-testimony’ to ‘ego-document’. Although the self-testimonies have been still considered the typical documents revealing the individuality of a autonomous subject by plenty of historians, two essential characteristics of these texts in the sixteenth and seventeenth centuries must not be ignored: first, the author relies on other texts in their writing so often that their self-testimony can be regarded as the product of a collective process (intertextuality); second, the autobiographical text tends not to reproduce the author’s experiences and mentalities as they are, but rather to narratively adapt them for the normative discourses of the time. Consequently, we need to analyse the self-testimonies of early modern Europe less in the context of individualization than that of the interrelationships between the author and other persons (humans or God).
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