도스또예프스끼 창작에 나타난 미 인식의 문제―정교미학과연관하여―

Abstract

Sunwha HuhIn the Eastern Orthodox aesthetics we can find the idea of the inseparability of truth, goodness and beauty. Accepting this idea, F. M. Dostoevsky asserts that beauty is not exclusively aesthetic value. In a world view of Dostoevsky beauty is primarily attributed to the invisible Godhead and the inner, spiritual property of man, created in the image of God. The fathers of the Orthodox Church assumed a dual attitude to the outer, physical beauty of man, especially woman. According to their teaching a woman's beauty is created by God, therefore it deserves admiration. But at the same time it may stimulate passion in man and leads him to destruction, therefore we have to be careful and watchful.Dostoevsky accepts the Orthodox idea that physical beauty is created by God and worthy of value. But he does not say that we have to be wary of it because it may lead to destruction as if it had such a negative power. Physical beauty of a woman has nothing demonic or destructive in it as it is created by God. However, if a man looks at it not as beauty itself but as the object of passion, he may destruct himself, enslaved by his own passion. Such is the case with Rogozhin and Dmitri. Man can also disgrace and insult beauty by making it a commodity that can be sold and purchased. Sometimes physically beautiful man or woman is transformed into the object of cult or even idol. In that way beauty, the creation of God, takes the place of God, and as a result God and its creation are all insulted and desecrated. Dostoevsky's main concern is to restore the fallen man to his original state and in this authorial task the problem of the perception of beauty plays an essential role.