「무명의 주드」의 주체론: “되기”의 비극성
Jude the Obscure and the Politics of Tragic Subjectivity
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This paper argues that Jude the Obscure makes a timely criticism of the Victorian notion of “Buildung,” by undermining the autonomous liberal subject and its cultural belief of detachment. By situating the human subject in erroneous relation with the physicality of body and more erroneous relation with the partiality of consciousness, Hardy exposes the dominant social, cultural and ideological forces working at the center of subjectivity. The text reveals that being a subject is being subjected, especially subjecting the singular desire of individuals to the “proper” desire of the society. Nevertheless, the text hints at the potentiality for alternative subjectivity within the very singular desires of individuals, which the social and cultural mechanism attempts to domesticate. Jude’s refusal to be inserted in the subject-construction process and his life of constant “becoming” bears witness to the birth of new subjectivity. Jude’s life, however, is tragic because, despite of his resistance to what seems similar to the poststructural construction of human identity, he cannot find a way out of this logocentric vision of the subject. Alternative subjectivity is only hinted at in the constant “becoming” of Jude, which resonates with “individuation without a subject” Deleuze admires so much in Hardy’s novels. This equivocation results from Hardy’s awareness that a move beyond the dualistic conceptual constraints and the perversely monological mental habit is anything but easy. Nevertheless, Hardy’s last novel gives readers a chance to experience the Deleuzian subject in a way to open the potential to reactivate the differences domesticated by the fixed structures of society and representation.
Abstract
This paper argues that Jude the Obscure makes a timely criticism of the Victorian notion of “Buildung,” by undermining the autonomous liberal subject and its cultural belief of detachment. By situating the human subject in erroneous relation with the physicality of body and more erroneous relation with the partiality of consciousness, Hardy exposes the dominant social, cultural and ideological forces working at the center of subjectivity. The text reveals that being a subject is being subjected, especially subjecting the singular desire of individuals to the “proper” desire of the society. Nevertheless, the text hints at the potentiality for alternative subjectivity within the very singular desires of individuals, which the social and cultural mechanism attempts to domesticate. Jude’s refusal to be inserted in the subject-construction process and his life of constant “becoming” bears witness to the birth of new subjectivity. Jude’s life, however, is tragic because, despite of his resistance to what seems similar to the poststructural construction of human identity, he cannot find a way out of this logocentric vision of the subject. Alternative subjectivity is only hinted at in the constant “becoming” of Jude, which resonates with “individuation without a subject” Deleuze admires so much in Hardy’s novels. This equivocation results from Hardy’s awareness that a move beyond the dualistic conceptual constraints and the perversely monological mental habit is anything but easy. Nevertheless, Hardy’s last novel gives readers a chance to experience the Deleuzian subject in a way to open the potential to reactivate the differences domesticated by the fixed structures of society and representation.
참고문헌 (22)
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