초록 열기/닫기 버튼
이 논문은 ‘선(線)을 넘는다는 것’이라는 고착화된 질서에 대한 은유적 문제제기로부터 ‘기(奇)’의 치유적 의미를 재탐색하는 데에 목적이 있다. 이를 위하여 먼저 유가(儒家)가 구상한 ‘예술적 일상’과 도가(道家)가 추구한 ‘일탈의 예술’의 의미를 살펴보고, ‘일상적 질서’와 ‘일탈에의 열망’이 삶 속에서 상호보완적이며 상호길항적인 관계일 수 있음을 이해하고자 했다. 이와 같은 정(正)과 기(奇)의 공존 관계에 토대하되, 나아가 현대사회에서 질서의 고착화가 야기하는 문제를 중심으로 일상에서 기의 의미와 역할을 재고해보고자 한 것이다. 도가를 중심으로 하는 동양문예론에서 기(奇)는 한계 바깥으로 나아갈 수 있는 새로운 가능성을 열어준다. ‘넘어섬’에는 예술의 지향과 궤를 같이하는 낭만성이 있다고 할 수 있는데, 이 때 ‘낭만’이란 일차원적인 감수성에 그치는 것이 아니라 정형화된 닫힌 세계에서 무한(無限)의 열린 세계로 발을 내딛을 수 있는 동력이 될 수 있다. 그러나 한계를 벗어나고자 하는 일탈의 길은 한도가 없기에, 열린 세계로의 ‘넘어섬[奇]’이 때로는 파괴적인 ‘괴이함[怪]’으로 나아갈 수 있다는 속성 역시 간과되어서는 안 된다. 그렇다면 일상에서 적용할 수 있는 ‘해소·해탈로서의 낭만’은 무조건적인 추구나 긍정적 결론으로 단순화하기 보다는, 상황에 따라 감당할 수 있는 관계적 존재로서의 현실인식에 토대하는 것도 필요하다. 즉, 낭만과 일탈의 갈림길에 선 기의 양가적 속성에서 볼 때, 기는 ‘넘어섬’의 자유와 더불어 ‘무게중심’을 잡는 현실인식이 어우러져야 비로소 일상에서 치유적인 의미로 역할 할 수 있을 것이다. 그렇다면 보통 질서를 중시한다고 여겨지는 유교에 있어서는 낭만성의 회복이 상대적으로 더 요청된다고 할 수 있다. 유교적 질서야말로 낭만성을 잃는다면 공자가 그린 ‘예술적 일상’과 ‘배우고 지키는 기쁨’이라는 생명력을 잃고 경직되기 쉽기 때문이다. 질서는 그 자신을 공고히 하는 것 이상으로 아픈 내면과 주변을 돌아보며 선을 조정하고 재정립해 나갈 필요가 있다. 그것은 유교적 질서의 본질인 인(仁)을 실현하는 길과 다르지 않을 것이다.
This study aimed to reconsider the meaning of “Strangeness (奇)“ from presenting the metaphorical problem of a part of order, related to the irregularities of the modern society called “Crossing the line (線).” First of all, the study identified the meaning of “Artistic Life” presented by Confucianism and “Art of Deviation” sought by Taoism. Then, the study aimed to identify that the order in everyday life and desires of deviation can be complementary and mutually antagonistic in real life. In addition, based on the prior studies that have focused on not only the meaning of “Strangeness” as a terminology of literary criticism to refer to originality and exceptional talent, but also the relationship of coexistence between the “Righteousness (正)” and the “Strangeness,” the study aimed to review the issue of “Line” as the order that is becoming permanent in the modern society, and to ruminate on the therapeutic meaning of “Strangeness.”’ Identifying the therapeutic meaning focusing on literary theories will go in line with the topic of what common role the artistic sensitivity or the romantic aspects of strangeness itself will have on our everyday lives. The issue of “crossing the line” that was presented in the film Parasite shows that it is necessary for us to continuously remind ourselves of the irregularities of the evil of order fixed in modern society accumulating to become depression or rage. It is now the time to seriously consider the fact that the feeling of resentment that has not been expressed may end up becoming extreme tragedy; and no one will know of when or where. It is necessary for the order to accept strangeness with a more flexible attitude to accept differences in our lives, and it is necessary to be sensitive towards the inner feelings shown through strangeness to console them. For Confucian order to realize harmony, it is of utmost importance to focus on communication and arbitration to understand the feelings at the road to strangeness. This can be said as the recovery of Confucian romance achieved through an interest and acceptance of strangeness. Among order-centered reason, the attempts to recover romance may become the clue to cross over the “line” to accept and understand “differences.” In addition, strangeness that has overcome the ordinary in the culture of reconciliation through acceptance and understanding, may become the foundation for utmost creation and artistic achievement. In terms of accepting strangeness , an extremely important issue in reality is where to place the center of gravity to select the direction of life. This is because the two sides of strangeness may lead to completely different results based on where the center of gravity is. Just as how opposites attract, strangeness is composed of not only romantic freedom and innocence, but also passionate deviation and self-destruction. Therefore, it is necessary to review the meaning of “romantic deviation” of strangeness while keeping in mind the humanistic center of gravity sought by the righteousness. The deviation of strangeness may be considered the process of unceasing self-examination, searching for meaning of change and freedom to keep balance within the range of emotions. Furthermore, if Confucianism, which is so focused on order, loses romance, it is easy to lose the vitality of “artistic life” described by Confucius and become rigid. With greater gap between reality and the ideal, our everyday lives cannot ascend to art but become driven out to the tragedy of despair. Thinking about strangeness in the modern society may be a breathing space within the busy lives to keep up to the system of smooth order. Just as how numerous writers and artists sometimes expressed their feelings deep inside in a strange way, romantic deviation within reality may have therapeutic effects in our everyday lives. It may be that perhaps Confucian order can finally become alive as true reconciliation when the lines are modified and restructured while taking care of the wounded inner feelings and our surroundings, more than simply reinforcing itself. This will also be in line with realizing benevolence (仁), the fundamental essence of Confucian order.
키워드열기/닫기 버튼
Strangeness (奇), Order, Romance, Deviation, Artistic Life, Art of Deviation, Romantic Deviation, Healing
