블레이크의 반계율주의와 용서
Blake’s Antinomianism and Forgiveness
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Moskal asserts that as far as antinomianism advocates lawbreaking for its own sake, it inevitably falls into a logical trap: any lawbreaking depends logically on prior lawgiving, thus having no independent conceptual foundation. She goes on to argue that Blake, in the face of its logical limit, began to develop the concept of forgiveness as an ethical alternative for his earlier antinomianism. In opposition to her views this paper attempts to elucidate the relevance Blake’s gospel of forgiveness had within the context of his antinomianism. Historically antinomianism had several ramifications and Blake’s antinomian position, being quite different from the one Moskal had in mind, left no room for logical contradiction from the first. Blake’s antinomian stance, which shows extreme aversion to the Mosaic law as an antithesis of Jesus’s gospel of love and forgiveness, implies the importance of forgiveness as its integral part. Moreover, Blake in his later life perceived that the moral law was responsible for self-righteous mind’s tendency to accusation. Through his own critical experiences he came to realize that a personification of accusation was Satan or spectre, which can only be cast out or remedied by the internal, self-annihilative process of forgiveness.
Abstract
Moskal asserts that as far as antinomianism advocates lawbreaking for its own sake, it inevitably falls into a logical trap: any lawbreaking depends logically on prior lawgiving, thus having no independent conceptual foundation. She goes on to argue that Blake, in the face of its logical limit, began to develop the concept of forgiveness as an ethical alternative for his earlier antinomianism. In opposition to her views this paper attempts to elucidate the relevance Blake’s gospel of forgiveness had within the context of his antinomianism. Historically antinomianism had several ramifications and Blake’s antinomian position, being quite different from the one Moskal had in mind, left no room for logical contradiction from the first. Blake’s antinomian stance, which shows extreme aversion to the Mosaic law as an antithesis of Jesus’s gospel of love and forgiveness, implies the importance of forgiveness as its integral part. Moreover, Blake in his later life perceived that the moral law was responsible for self-righteous mind’s tendency to accusation. Through his own critical experiences he came to realize that a personification of accusation was Satan or spectre, which can only be cast out or remedied by the internal, self-annihilative process of forgiveness.
참고문헌 (13)
- 김영식, "블레이크가 본 예언자 시인 밀턴의 한계", 밀턴연구, 11(2), pp.149~169 (2001)
- Abrams, M. H, "The Norton Anthology of English Literature" (1986), Norton
- Blake, William, "Blake: The Complete Poems" (1989), Longman
- Blake, William, "The Complete Poetry and Prose of William Blake" (1982), Anchor
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- Gillham,D.G, "William Blake" (1973), Cambridge UP
- Hirsch,E.D.,Jr, "Innocence and Experience:An Introduction to Blake" (1975), U of Chicago P
- McCalman, Iain, "The Infidel as Prophet: William Reid and Blakean Radicalism, In Historicizing Blake" (1994), St. Martin’s Press
- Moskal,Jeanne, "Blake,Ethics,and Forgiveness" (1994), U of Alabama P
- Paley,Morton D, "The Continuing City:William Blake’s Jerusalem" (1983), OUP
- Thompson,E.P, "Witness against the Beast:William Blake and the Moral Law" (1993), Cambridge UP