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초록· 키워드
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In this survey my purposal is to clarify M. de Certeau’s attempts to verify ‘mystic science’. In order to verify the project of ‘mystic science’, M. de Certeau paid particular attention to the sprituality of Pierre Pavre, Theres d’Avila, Jean-Joseph Surin and Jean de Labadie etc. Certeau argues that ‘mystic science’ pursued by each mystics is in practice ‘fable,’ words that is meaningful but covert and ambiguous. Why has Certeau visited classical mystic books in search for ‘mystic fable’? His attempt is not a nostalgic research to by gone mysticism or reestablishment of authoritative foundation, for his purpose is to transitionally construct a tentative, and fluid framework that interprets the Other and the silence of others.
Appearance of early modern mysticism was related to the following circumstances: (1) ‘mystic passion’ was transformed to ‘lovely passion’; (2) The ‘God’ was changed to ‘the Other’; (3) Holy place was substituted to lovely body like female symbol in erotic practice; (4) As a result demand is made to reorganize semiotical change of knowledge on self and world. Mystics retreated to obsolete rhetoric and prophetical lives to create discourse which searched for God’s word in nature rather than letter. In this new social space, they grope for the mystical space that is a kind of black market of meaning providing anti-interpretation to the social establishment with mystical gesture. Mysticism is the representation of consciousness of the times, and appears non-political. But in reality it is the codification of criticism of the dominant politics of the time. Mystics practice their beliefs in rhetorically or strategically linguistic modes. Their practice resulted in controversial writings filled with mystic interpretation and explanation, so it caused confusion in linguistic order and at the site of meaning. Certeau’s research on the history of religion was gradually changed to study of anthropology of religious activity. To Certeau belief activity is practice to others and social fulfilment. Certeau diagnoses that practicing one’s belief after modern era is alienated from the actual commitment, and reduced to an act of speech, thus remaining both as faith and custom.
Appearance of early modern mysticism was related to the following circumstances: (1) ‘mystic passion’ was transformed to ‘lovely passion’; (2) The ‘God’ was changed to ‘the Other’; (3) Holy place was substituted to lovely body like female symbol in erotic practice; (4) As a result demand is made to reorganize semiotical change of knowledge on self and world. Mystics retreated to obsolete rhetoric and prophetical lives to create discourse which searched for God’s word in nature rather than letter. In this new social space, they grope for the mystical space that is a kind of black market of meaning providing anti-interpretation to the social establishment with mystical gesture. Mysticism is the representation of consciousness of the times, and appears non-political. But in reality it is the codification of criticism of the dominant politics of the time. Mystics practice their beliefs in rhetorically or strategically linguistic modes. Their practice resulted in controversial writings filled with mystic interpretation and explanation, so it caused confusion in linguistic order and at the site of meaning. Certeau’s research on the history of religion was gradually changed to study of anthropology of religious activity. To Certeau belief activity is practice to others and social fulfilment. Certeau diagnoses that practicing one’s belief after modern era is alienated from the actual commitment, and reduced to an act of speech, thus remaining both as faith and custom.
목차
Ⅰ. 서론
Ⅱ. 영성적 신비가들
Ⅲ. ‘신비적 우화’의 출현
Ⅳ. 신비적 언어와 신앙행위
Ⅴ. 결론
<참고문헌>
불문초록
참고문헌 (30)
참고문헌 신청
Arens Katherine , 1998 , Discourse Analysis as Critical Historiography: A Semananalyse as Mystic Speech 2 (1) : 23 ~ 50
Austin , 19621975 , How to do Things with Words
Bauerschmidt F. C , 1996 , The Abrahamic Voyage: Michel de Certeau and Theology 12 (1) : 1 ~ 26
Bauerschmidt F. C , 2001 , The Otherness of God 100 (2) : 349 ~ 364
, 2002 , Gebrochene Gegenwart Mystik und Politik bei Michel de Certeau
Austin , 19621975 , How to do Things with Words
Bauerschmidt F. C , 1996 , The Abrahamic Voyage: Michel de Certeau and Theology 12 (1) : 1 ~ 26
Bauerschmidt F. C , 2001 , The Otherness of God 100 (2) : 349 ~ 364
, 2002 , Gebrochene Gegenwart Mystik und Politik bei Michel de Certeau
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