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C.S.ルイスの『顔を持つまで』
Handout 1 ELSJ ർᎺᏒ┙ᄢቇ㩷 May 21,22,䋲䋰䋱䋱 ർᶏᄢቇ ḡᵻᕶሶ C.S.䊦䉟䉴䈱䇺㗻䉕ᜬ䈧䉁䈪䇻䈫䉪䊥䉴䉼䊞䊮䊶䊘䉴䊃䊝䉻䊆䉵䊛 䋺ᦨᓟ䈎䉌ᆎ䉁䉎‛⺆ 䉝䊑䉴䊃䊤䉪䊃䋺 C.S.䊦䉟䉴䈱ዊ⺑䇺㗻䉕ᜬ䈧䉁䈪䇻䈲䇮ᅚਥੱ䉥䊦䉝䊦䈏ᦠ䈇䈢ੑᏎ䈱ᚻ⚕䈱‛⺆(Part䋱䋧䋲)䈪䈅䉎䇯䇸䉅䈚䈎䈚䈢䉌䋨might䋩䇹 䈱䉥䊦䉝䊦䈱⸒⪲䈪‛⺆ో䈏⚳䉒䈦䈩䈇䉎䉋䈉䈮䉂䈋䉎䈏䇮ታ䈲䇮ᓐᅚ䈱ᚻ⚕䈮⛯䈇䈩⑂ม䉝䊦䊉䊛䈱䊜䊝䈏ᦨᓟ䈮ᱷ䈘䉏䈩 䈇䉎䇯䈖䉏䉁䈪䈲䉥䊦䉝䊦䈱ⷞὐ䈱ᬌ⸽䈏⼏⺰䈱ਛᔃ䈪䈅䉍䇮䉝䊦䊉䊛䈫䉥䊦䉝䊦䈱㑐ଥ䈲䈾䈫䉖䈬ข䉍䈕䉌䉏䉎䈖䈫䈏䈭䈎䈦䈢䇯 䈚䈎䈚ᦨᓟ䈱Ბ⪭䈲䇮䉪䊥䉴䉼䊞䊮䊶䊘䉴䊃䊝䉻䊆䉵䊛䈱ⷰὐ䈎䉌ᧄຠ䉕ℂ⸃䈜䉎䈉䈋䈪㊀ⷐ䈭ⷞὐ䉕ឭଏ䈚䈩䈇䉎䈫⠨䈋䉌䉏䉎䇯 Mara E. Donaldson 䈲䇮ઁ䈱⺰ᢥ䈫䈲⇣䈭䉍䇮䉥䊦䉝䊦䈱ⶄᢙ䈱ⷞὐ䈎䉌ᓐᅚ䈱ഃㅧᵴേ䈫ᄌり䈱㑐ㅪ䉕ᬌ⸽䈚䇮䊨䉯䉴䈫䊘䉟䉣 䊙䈱⛔ว䉕⺰䈛䈩䈇䉎䇯ᧄ⺰䈲䇮䉝䊦䊉䊛䈱ⷞὐ䈎䉌䉥䊦䉝䊦ᧂቢ䈱⊒䈱ᬌ⸽䉕ട䈋䉎䈖䈫䈮䉋䈦䈩䇮Donaldson 䈱⺰ὐ䈱䈘䉌 䈭䉎⊒ዷ䉕⋡ᜰ䈜䇯 ⠪䋺㩷 㪚㫃㫀㫍㪼㩷㪪㫋㪸㫇㫃㪼㫊㩷㪣㪼㫎㫀㫊㩿㪙㪼㫃㪽㪸㫊㫋䋱㪏㪐㪏㩷㵨㪦㫏㪽㫆㫉㪻㪈㪐㪍㪊㪀㩷㩿㩷 ㅢ⒓ 㪡㪸㪺㫂㪀㩷 㪚㪅㪪㪅䊦䉟䉴䋺㩷 䉝䉟䊦䊤䊮䊄䈱ኅ䇮㪈㪐㪈㪎 ᐕ䉥䉪䉴䊐䉤䊷䊄ᄢቇቇ䇮㪈㪐㪉㪌 ᐕ䉋䉍䊝䊷䊄䊥䊮䊶䉦䊧䉾䉳䈱䊐䉢䊨䊷䇮⧷ᢥቇ䈱䊁䊠 䊷䉺䊷䈫䈭䉍䇮㪈㪐㪌㪋 ᐕ䉬䊮䊑䊥䉾䉳ᄢቇ䈱ਛ䊶䊦䊈䉰䊮䉴⧷ᢥቇ䈱ೋઍᢎ䈮⡜䇯㪊㪇 ᱦ䈱䈫䈐䉨䊥䉴䊃ᢙ䈻䈱࿁ᔃ䉕⚻㛎䇯 㪈㪐㪌㪎 ᐕ䈮䉝䊜䊥䉦ੱੱ 㪡㫆㫐㩷 㪛㪸㫍㫀㪻㫄㪸㫅 䈫⚿ᇕ䇮㪈㪐㪍㪊 ᐕ䈮ᴚ䈜䇯䈠䈱⪺䈲䇮⧷ᢥቇ䈱⎇ⓥ䇮ฎౖ䈻䈱ᷓ䈇ㅧ⹚䈮䉋䉎⹏⺰䇮ା ઔ䈮䈎䉖䈜䉎⪺ㅀ䇮ᐛᗐᢥቇ䇮ఽ┬ᢥቇ䈱ᐢ䈇㗔ၞ䈮䉒䈢䉎䇯ቇ⠪䈫䈚䈩䈲 㪈㪐㪊㪍 ᐕ䇺ᗲ䈫䉝䊧䉯䊥䊷䇻䋨㪈㪐㪎㪉䇮╳ᦠᚱ䋩䈮䉋䈦䈩 䉯䊤䊮䉿⾨䉕ᓧ䇮ఽ┬ᢥቇ䈪䈲䇺䊅䊦䊆䉝࿖䉅䈱䈏䈢䉍䇻䋨䋞 㪎 Ꮞ䇮㪈㪐㪍㪍䇮ጤᵄᦠᐫ䋩䈱䇸ᦨᓟ䈱ᚢ䈇䇹䈪䉦䊷䊈䉩䊷⾨䉕ᓧ䈢䇯䈾䈎 䈮䇮㪪㪝 䈪䈲䇺䊙䊤䉦䊮䊄䊤䇻䇺䊕䊧䊤䊮䊄䊤䇻䇺䉰䊦䉦䊮䊄䊤䇻䋨䈤䈒䉁ᢥᐶ䋩䇮ቇ⊛⪺䈪䈲䇺ᖡ㝷䈱ᚻ⚕䇻䇺྾䈧䈱ᗲ䇻䇺∩䉂䈱㗴䇻 䋨એ䇮䇺㪚㪅㪪㪅䊦䉟䉴ቬᢎ⠪㓸䇻䇮ᣂᢎ ␠䇮䈮㍳䋩╬⚂䋶䋰ౠ䇯㩷 㩷 ຠ䋺㩷 㪫㫀㫃㫃㩷㪮㪼㩷㪟㪸㫍㪼㩷㪝㪸㪺㪼㫊㩿㪈㪐㪌㪍㪀㩷 㧖 ޡ㗻ࠍᜬߟ߹ߢ ₺ᅚࡊࠪࠤߣᆌࠝࡘࠕ࡞ߩᗲߩޢਛᅱሶ⸶(ᐔಠ␠ࠗࡉ)㧔ᐔಠ␠ 2006㧗 㧖 ޡᗲߪ߹ࠅߦ߽⧯ߊʊࡊࠪࡘࠤߣߘߩᆌޢਛᅱሶ⸶㧔ߺߔߕᦠᚱ 1976 ᐕ㧕 Handout 2 䉝䉡䊃䊤䉟䊮䋺 䈲䈛䉄䈮 Gene Edward Veith, Mara E. Donaldson, Joy Alexander 㪧㪸㫉㫋㪈㪔╙৻䈱ᚻ⚕䋫╙ੑ䈱ᚻ⚕䈱৻┨㩷 㩷 㪧㪸㫉㫋㪉䋽╙ੑ䈱ᚻ⚕䈱䋲┨䌾䋴┨ I.䉪䊥䉴䉼䊞䊮䊶䊘䉴䊃䊝䉻䊆䉵䊛 ⟎‛ޡዊደߢ⠨߃ߚߎߣ(Meditation in a Stoolshed)(ޢ1970)(look at + look along) 㪙㫉㫌㪺㪼㩷㪣㪅㪜㪻㫎㪸㫉㪻㫊䇮㪛㪸㫍㫀㪻㩷㪛㫆㫎㫅㫀㫅㪾㪃㩷㪚㫉㫐㫊㫋㪸㫃㩷㪛㫆㫎㫅㫀㫅㪾 II. 㩷 䊐䉜䊮䉺䉳䊷䋺䇸䊨䉯䉴䇹䈫䇸䊘䉟䉣䊙䇹 䇺Preface to Paradise Lost 䋨ᄬᭉᐨ⺑䋩䇻䋨䋱䋹䋴䋷䋩(Parents=Logos +Poiema) III.䉨䊠䊷䊏䉾䊃䈫䊒䉲䊠䉬䈱‛⺆ 䉝䊒䊧䉟䉡䉴䈱䉨䊠䊷䊏䉾䊃䈫䊒䉲䊠䉬䈱ౣ IV: 䉥䊦䉝䊦䈱ㅜਛ䈪⚳䉒䉎⸒⪲㩷 Part 1䋫Part 2(Ch.1) 䉣䉲䊠䊷䊦䈱⠧ੱ䈀䈁 V. 䉥䊦䉝䊦䈱ㅜਛ䈪⚳䉒䉎⸒⪲䋺䊨䉯䉴䈫䊘䉟䉣䊙䈱⛔ว㩷 䋨Part 2 䈱 Ch.2-4) ᦠ䈒䈖䈫㩷 䋨䊪䊷䊄䈫䉟䊜䊷䉳䈱⛔ว䋩 VI:㩷 ᦨᓟ䈎䉌ᆎ䉁䉎‛⺆ ฎ䈇⑂ม䈫ᣂ䈚䈇⑂ม ߹ߣ 䈀ᒁ↪䈁 (ᒁ↪䋱)㩷 “If story, as Poiema, must be supplemente by a theory of temporality in order to explain the how of narrative transformation, a theory of story as Logos is needed in orfer todescribe the what of narrative transformation. Thus, Till We Have Faces, as both Logos and Poema, attests to the contributions a renewd reading of Lewis may still have to offer to those who would understand those narratives which ‘baptize the imagination.’”(Donaldson, Mara E., “Orual’s Story and the Art of Retelling: A Study of Till We Have Fac,” 170)㩷 䋨ᒁ↪䋲䋩 ”The answer is that we must never allow the rot to begin. We must, on pain of idiocy, deny from the very㩷 outset the idea that looking at is, by its own nature, intrinsically truer or better than looking along. One must look both along and at everything ….But the period of brow-beating has got to end.” (“Meditation in a Stoolshed” (“Meditation in a Toolshed” God in the Dock, 215) Handout 3 (ᒁ↪䋳) “Every poem can be considered in two ways-as what the poet has to say; and as a thing which he makes. From the one point of view it is an expression of opinions and emotions; from the other it is an organization of words which exist to produce a particular kind o patterned experience in the readers. Another way of stating this duality would be to say that every poem has two parents-its mother being the mass of experience, thought , and the like , inside the poet, and its father the pre-existing Form (epic, tragedy, the novel, or what not) which he meets in the public world. By studying only the mother, ciriticism becomes one-sided.” (3) The matter inside the poet wants the Form: in submitting to the Form it becomes really original, really the origin of great work” (Preface to Paradise Lost 3) (ᒁ↪䋺䋴) 1. “There’s no such thing,” Isaid, loud and stern. “Never say these things again. Get up. It’s time –,”䋨Till We Have Faces, 䋱䋲䋳䋩 2. “Oh, the whole-what can I call it? You know very well. Or You used to. This, this-,” 䋨䋱䋲䋴䋩 3. “Everything’s dark about the god …I think I can smell the very –“(124) 䋨emphasized by the author䋩 䋨ᒁ↪䋵䋩 “The change which the writing wrought in me (and of which I did not write) was only a beginning- only to prepare me for the gods’ surgery. They used my own pen to probe my wound” 䋨Till We Have Faces II-1: 24-5 emphasized by the author). 䋨ᒁ↪䋶䋩 “I ended my first book with the words no answer. I know now, Lord, why you utter no answer. You are yourself the answer. Before your face questions die away. What other answer would suffice? Only words, words; to be led out to battle against other words. Long did I hate you, long did I fear you”(Till We Have Faces, 308). Handout 4 Works Cited and Consulted Alexander, Joy. “The whole art and joy of words”: Aslan’s Speech in the Chronicles of Narnia.” Mythlore 24.1(2003 Summer): 37-48. Apleius. The Golden Ass of Apuleius. Tran. William Adlington. New York: AMS, 1967. Donaldson, Mara E., “Orual’s Story and the Art of Retelling: A Study of Till We Have Face,” Word and Story in C.S. Lewis. Ed. Peter Schakel, and Charles Huttar. Columbia: U. of Missouri P.,1991. 157-170. Downing, Crystal. How Postmodernism Serves (My) Faith: Questioning Truth in Language, Philosophy and Art. Downers Grove, Ill: IVP, 2006. David C. Downing. “C.S. Lewis Among the Postmodernists,” Books and Culture, (Nov.1, 1998.) Updated: 22 November 2005, printed on 10 November, 2010.<http://www.leaderu.com/humanities/lewis-postmodernists.html> Edwards, Bruce L. A Rhetoric of Reading : C.S. Lewis’s Defense of Western Literacy. Provo: Center, 1986. Filmer, Kath. The Fiction of C.S. Lewis: Mask and Mirror. New York: St.Martin’s, 1993. Gibson, Evan K. C.S. Lewis Spinner of Tales: A Guide To His Fiction. Washington D.C.: Christian U P, 1980. Howard, Thomas. Narnia & Beyond: A Guide to the Fiction of C.S. Lewis. San Francisco: Ignatius, 2006. ---, The Achievement of C.S. Lewis: A Reading of his Fiction. Wheaton: Shaw, 1980. Lewis, God in the Dock: Essays on Theology & Ethics. Ed. Walter Hooper. Grand Rapids: Eerdmans, 1970. ----, Preface to Paradise Lost. London: Oxford UP, 1942. ---, Till We Have Faces: A Myth Retold. Orlando: Harcourt, 1956. Martindale, Wayne. C.S. Lewis on Heaven & Hell: Beyond the Shadowlands. Wheaton: Crossway, 2005. Myers, Doris T. Bareface: a Guide to C.S. Lewis’s Last Novel. Columbia and London: Missouri UP, 2004. ---, C.S. Lewis in Context. Ken, OH: Kent State UP, 1994. Sayer, George. Jack: A Life of C.S. Lewis. Wheaton: Crossway, 1994. Schakel, Peter. Reason and Imagination in C.S. Lewis: A Study of Till We Have Faces. Grand Rapids: Eerdmans, 1984. Rowe, Karen. “Till We Have Faces: A Study of the Soul and the Self.” An Examined Life. Ed. Bruce L. Edwards. Westport: Praeger, 2007.135-156. Veith, Gene Edward. “A Vision, Within a Dream, Within the Truth: C.S. Lewis as Evangelist to the Postmodernists.” Edit.Angus J. L. Menuge. C.S. Lewis Lightbearer in the Shadowlands: The Evangelistic Vision of C.S. Lewis. Wheaton: Crossway, 1997. 367-387.