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자료유형
학술저널
저자정보
이행수 (대전대학교)
저널정보
한국셰익스피어학회 Shakespeare Review Shakespeare Review Vol.43 No.2
발행연도
2007.6
수록면
329 - 348 (20page)

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In one sense, the universe can be said to operate by the will to power of all living things. The ultimate expression of will to power in a human being is the omnipotence of God. Caesar in Julius Caesar is rather a set of images of the highest object of will to power than a real human being. Therefore, Caesarism can be a symbol of an energy or a power which operates in the universe of human beings. According to Nietzsche, the life of a man is a constant power-struggling process.
The motivation of struggling may be different from man to man externally, but generally speaking, the desire and intention to extend his power is based on the same impetus. That impulse is a desire of setting his force over and against other forces. Therefore one's will to power can oppress the other's will to power, which leads to a conflict and an inevitable clash between powers.
If we see Julius Caesar superficially, Brutus is a very ambiguous character who takes part in a cruel conspiracy with an honourable intention. Brutus, however, is one of the common people whose ambition is to maximize his power over the will to power of others. As Caesarism is within all human beings it also works in Brutus, even as he is described as an honourable man by Anthony. Brutus is only deceived by himself and blind to reality.
When the Spirit of Caesar visits Brutus and says that he is Brutus' evil spirit, he means evil by a self-centered external power which intends to oppress another's will to power. And one of the main themes of Julius Caesar is that if the self-centered will to power is circulated in the universe, treacherous history will recur eternally, like a bloody wheel.

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