애도와 멜랑콜리 연구: 애도와 멜랑콜리의 이론적 지형과 문학적 재현의 윤리를 중심으로

Abstract

Recently, the issue of ‘mourning and melancholy’ and ‘reproduction of mourning’ have been highlighted in relation to Korean literature. This is because of the ongoing disaster situation surrounding Sewol disaster. As the impossibility of mourning for the public dimension deepens, efforts are being made in various fields of society to change the impossibility into possibility. Literature was no exception. The most important question on the basis of this movement is the overlap of ‘mourning’ and ‘melancholy’ after the loss. To explore the theoretical topography surrounding mourning and melancholy and its development, the first thing to look at is Hippocrates’ four body fluid theory and Benjamin’s melancholy theory. In the case of four body fluid theory, the tendency of melancholy, which is dominated by black bile, was regarded as the least sophisticated constitution. Later, from modern psychology to the Enlightenment, melancholy was treated primarily as a dangerous disease that hinders social well-being. It was Benjamin who reintroduced melancholic artistic and philosophical possibilities. He studied baroque writers and saw that they were obsessed with melancholy, and that by the power of the melancholy they were dreaming of a dialectic of ruin, giving new interpretations to the fragmented things. Mourning and melancholy come to Freud, and the conceptual distinction becomes possible. Freud distinguishes the reaction after loss from mourning and melancholy. According to Freud, mourning is the normal process by which subjects withdraw from the libido that was eventually administered to the victim over time and return to self. According to Freud, it is a normal process for the subject to withdraw the libido, which was eventually given to the lost object over time, to return to the self. It is melancholy to return to the state of narcissism by bringing an imaginary lost object into the subject and equalizing it with the self without leaving the object of loss. Derrida focused on the possibility of melancholy, reflecting on Freud’s mourning theories. Derrida sees the success of mourning as the failure of normal mourning and the creation of a catacomb in his heart to live with the dead. The most successful mourning is when the dead survive in the subject forever without losing the Other thing. Butler explores paradoxically the point at which the dissolution of identity leads to politics through the theory of depressive gender. The representative figure was Antigone. Antigone operates the ‘constitutional external’ and realizes politics through ‘pollution politics’ rather than ‘pure politics’ as a vague queer subject of naught. Butler explores how the influence of the lost object incorporated into the ego after 9.11 can change the life of the remnant. The following questions can be raised regarding mourning and melancholy. ① Problem of reproduction of lost object, ② How to deal with ‘constitutive externalities’ in relation to the ethics of the reproducers as well as the objects to be reproduced, ③ The problem of “ambivalence” that melancholy can not miss, ④ If you fight within the logic of mourning and melancholy, the irony that you want to be excessively clean may arise, ⑤ Literary works and criticism surrounding mourning and melancholy meet with the urgency of the normality lacking in our society, and there is no danger of creating a tendency of unintentional conservatism, ⑥ The fact that the remnants fall into melancholy is not because of the loss of the object, but because it is necessary to recognize that it is not in order to conceal the lack of the object from the beginning, ⑦ If you can create a perception of the loss of melancholy after death, and if you can continue to desire it, then how do you see the unique productivity of melancholy? Literature about mourning and melancholy can be distinguished from ‘pure politics’ and ‘pollution politics’. It is a critical question in this study that if the notion of ‘constitutive outside’ is accepted positively, then the ethics of mourning and melancholy can go out into the politics of pollution. Mourning and melancholy can inevitably seek authenticity. A lack of authenticity can not be called mourning. Literature that deals with mourning and melancholy in the re-emerging genuine pressure must ask new renewal questions.