A De-constructive Reading to W. B. Yeats’s Poems: “Gateless Gate”
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“Gateless Gate” is one of koans in [Mumungwan][無門關]. I think that human-beings uselessly built a gate in the void and struggle to get through it with the gate locked. “gate” can be replaced as norm, law, convention, and custom. As they are social animals, they should pass by it. But the koan would imply that it is useless for them to experience it after having built a sand-castle in mind. Derrida’s deconstruction would be as good as the koan. According to Lacan, though human-beings’s minds are made up of others’s discourses, how can he deconstruct the established canons? According to Jorge Luis Borges’s library theory, one’s text results from others’s texts. Therefore, the solid gate established by some saints seems a mirage glimmering in the distance. This could be a motive for Derrida to deconstruct the base of canons. Derrida’s Différance would date back to Heraclitus’s and Lao-tzu’s maxim. This can lead to intertextuality not to fix some authoritative ideas. In this sense, my interpretations of Yeats’s three poems are added to the archive of Différance. In conclusion, as the result of the analyses of the poet’s “The Mask,” “Words,” and “The Second Coming,” the inevitability of mask of the first poem, the formula of communication as language-game applied to the second poem, and a mechanical optimism instead of the pessimistic vision having been argued by most critics over the world as implied in the third poem would be seen as a significant practice of Différance.
Abstract
“Gateless Gate” is one of koans in [Mumungwan][無門關]. I think that human-beings uselessly built a gate in the void and struggle to get through it with the gate locked. “gate” can be replaced as norm, law, convention, and custom. As they are social animals, they should pass by it. But the koan would imply that it is useless for them to experience it after having built a sand-castle in mind. Derrida’s deconstruction would be as good as the koan. According to Lacan, though human-beings’s minds are made up of others’s discourses, how can he deconstruct the established canons? According to Jorge Luis Borges’s library theory, one’s text results from others’s texts. Therefore, the solid gate established by some saints seems a mirage glimmering in the distance. This could be a motive for Derrida to deconstruct the base of canons. Derrida’s Différance would date back to Heraclitus’s and Lao-tzu’s maxim. This can lead to intertextuality not to fix some authoritative ideas. In this sense, my interpretations of Yeats’s three poems are added to the archive of Différance. In conclusion, as the result of the analyses of the poet’s “The Mask,” “Words,” and “The Second Coming,” the inevitability of mask of the first poem, the formula of communication as language-game applied to the second poem, and a mechanical optimism instead of the pessimistic vision having been argued by most critics over the world as implied in the third poem would be seen as a significant practice of Différance.
참고문헌 (13)
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