‘열광’(enthusiasm)에 대하여: 포콕의 계몽주의 서사에 나타난 제 문제
On Enthusiasm: Some Problems in J. G. A. Pocock’s Narrative of Enlightenment
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J. G. A. Pocock’s Barbarism and Religion (Hereafter, BR) and other related essays aim to rewrite Enlightenment historiography, among other things, by examining the rise and development of English Enlightenment over the course of the eighteenth century. Challenging the traditional literature that has rejected its existence altogether as an equivalent of the continental Enlightenment movement, Pocock argues that English Enlightenment took the form of the antithesis of enthusiasm, a phenomenon associated with Protestant dissenters in post-Restoration England. Close examination of his oeuvre, however, helps to dispute this thesis on the basis of the following. First, Pocock conflates two conflicting enterprises in BR: namely, the task of contextualizing Gibbon’s history writing in relevant, broader European contexts and that of locating the ideological stratum of what can be termed as English Enlightenment. Invaluable as they are, the two projects are mutually exclusive, failing to culminate in a coherent narrative. BR must be either a contribution to the history of historiography, as it claims, or one to Enlightenment historiography; Pocock attempts both, but what his work ends up being is not so much the latter as the former. Second, while adequately historicizing Enlightened narratives by Edward Gibbon in BR, Pocock fails to historicize the idea of enthusiasm properly, deducing from its antagonists that they collectively form the English version of Enlightenment movement; however, the resultant intellectual landscape is too simplistic to explain the varieties of contemporary historical discourses effectively. Essentializing enthusiasm as the antiself of Enlightenment may be the culprit, because Enlightenment may not always be the antiself of enthusiasm historically.
Abstract
J. G. A. Pocock’s Barbarism and Religion (Hereafter, BR) and other related essays aim to rewrite Enlightenment historiography, among other things, by examining the rise and development of English Enlightenment over the course of the eighteenth century. Challenging the traditional literature that has rejected its existence altogether as an equivalent of the continental Enlightenment movement, Pocock argues that English Enlightenment took the form of the antithesis of enthusiasm, a phenomenon associated with Protestant dissenters in post-Restoration England. Close examination of his oeuvre, however, helps to dispute this thesis on the basis of the following. First, Pocock conflates two conflicting enterprises in BR: namely, the task of contextualizing Gibbon’s history writing in relevant, broader European contexts and that of locating the ideological stratum of what can be termed as English Enlightenment. Invaluable as they are, the two projects are mutually exclusive, failing to culminate in a coherent narrative. BR must be either a contribution to the history of historiography, as it claims, or one to Enlightenment historiography; Pocock attempts both, but what his work ends up being is not so much the latter as the former. Second, while adequately historicizing Enlightened narratives by Edward Gibbon in BR, Pocock fails to historicize the idea of enthusiasm properly, deducing from its antagonists that they collectively form the English version of Enlightenment movement; however, the resultant intellectual landscape is too simplistic to explain the varieties of contemporary historical discourses effectively. Essentializing enthusiasm as the antiself of Enlightenment may be the culprit, because Enlightenment may not always be the antiself of enthusiasm historically.
참고문헌 (23)
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