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The aim of this article is to study the life and the works of two Russian writers, N. Gogol and F. Dostoevsky in respect to the tradition of Christian asceticism. The rigorous ascetic motives of the Egypt-Syrian tradition are dominant in the earlier works of Gogol- the struggle against evil spirits, entire seclusion from the world, perpetual penance etc. After 1840, Gogol's aspiration for ascetic discipline was ever increasing. At that time he showed an interest in the Palestine ascetic tradition, which was a much more moderate and practicable form of asceticism. He also developed a very unique idea, which concerned the relationship of asceticism and artistic creation. He firmly believed that an artist must purify himself and try to attain inner perfection to create art which exercises positive influence on the world. According to his conviction, he tried very hard to practice asceticism in order to prepare himself for creating a literary work which could transform the world positively. However, not being able to meet his own demands, he dies prematurely in the depths of despair.
Unlike Gogol, who valued positively both the Egypt-Syrian and the Palestine tradition, Dostoevsky accepted only the latter. It is because he considered the Palestine type of asceticism as the true root of Russian spirituality. Dostoevsky seems to have been warned against a too strict type of asceticism, for it may lead to self-absorption. The ascetics of this type cannot serve the world because of their entire seclusion form the world. The practises of rigorous asceticism do not necessarily guarantee inner transformation, the ultimate goal of asceticism. All negative qualities of this kind of asceticism are embodied in the character of Ferappont in The Brothers of Karamazov. The ascetic ideal of Dostoevsky is portrayed in the character of Zosima, an utterly different type of ascetic. He realizes the Russian ascetic ideal, which combines the quest for God through prayer, meditation, and fellowship with others. Living in seclusion from the world, he never forgets to serve the world.
Gogol wanted to come close to this ideal by means of ascetic practices. On the contrary, Dostoevsky did not fall into the temptation of becoming an ideal. He knew and firmly believed that the true calling of artists is not to become an ideal but to create and show the ideal. Not practising himself any kind of asceticism, he nevertheless succeeded in creating one of the most beautiful Christian ascetics in literature.
Unlike Gogol, who valued positively both the Egypt-Syrian and the Palestine tradition, Dostoevsky accepted only the latter. It is because he considered the Palestine type of asceticism as the true root of Russian spirituality. Dostoevsky seems to have been warned against a too strict type of asceticism, for it may lead to self-absorption. The ascetics of this type cannot serve the world because of their entire seclusion form the world. The practises of rigorous asceticism do not necessarily guarantee inner transformation, the ultimate goal of asceticism. All negative qualities of this kind of asceticism are embodied in the character of Ferappont in The Brothers of Karamazov. The ascetic ideal of Dostoevsky is portrayed in the character of Zosima, an utterly different type of ascetic. He realizes the Russian ascetic ideal, which combines the quest for God through prayer, meditation, and fellowship with others. Living in seclusion from the world, he never forgets to serve the world.
Gogol wanted to come close to this ideal by means of ascetic practices. On the contrary, Dostoevsky did not fall into the temptation of becoming an ideal. He knew and firmly believed that the true calling of artists is not to become an ideal but to create and show the ideal. Not practising himself any kind of asceticism, he nevertheless succeeded in creating one of the most beautiful Christian ascetics in literature.
목차
Ⅰ. 들어가는 말
Ⅱ. 기독교 금욕주의와 고골의 삶, 예술
Ⅱ. 도스또예프스끼- 두 금욕주의자
Ⅲ. 맺는말
참고문헌
Abstract
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