지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2010.9
- 수록면
- 493 - 513 (21page)
이용수
초록· 키워드
오류제보하기
What caused the tragedy of Hamlet? Human actions are, of course, most powerful forces to influence many deaths in Hamlet. Shakespeare focuses on the effect of human actions in Hamlet. LaoTzu says that non-action can free men from uneasy life. Shakespeare and Lao Tzu are both concerned with human behaviors.
Hamlet shows melancholy and inclination to commit suicide at first sight on the stage. The ghost of his father says, “Revenge his foul and most unnatural murder.” But the duty of revenge for his father forces Hamlet “to put an antic disposition on.” From this time on Hamlet thinks “Denmark’s a prison.” So to speak, he puts himself into prison by pseudo-action of madness. On the one hand, his character of being highly intellectual and reflective may cause delay of revenge for his father. On the other hand, pseudo-action drives Hamlet into suspicions and obsessions full of changing moods and tones in treating people around him.
Shakespeare dramatizes appearance versus reality into Hamlet. All the personae in Hamlet are shut in the world of double structure. This structure holds people to behave with covering their face to hide his or her identity. Deceit and false appearance in Hamlet ultimately lead to the downfall of all the people involved. Lao Tzu says that everything can be done by non-action, in other words trying without trying. It seems that Lao Tzu warns Hamlet against his unnatural deeds such as revenge, madness, and suspicions. But hardship and suffering help Hamlet to find the doors of enlightenment when he recognizes eternal law. That is the way Lao Tzu says, “To return to the root is repose. Going back to one’s destiny is to find eternal law. To know the eternal law is enlightenment.”
Hamlet opens his heart to his friends, “There is nothing either good or bad but thinking makes it so.” He begins to realize that such dualistic consciousness derives from absolute non-being. That may be called the cosmic mystery. Shakespeare and Lao Tzu focus on how to live and how to behave in Nature as ground of all being. It is certain that they try to help us realize that our heart is restless until it rests in nature as non-action, that is “Practice non-action.”
Hamlet shows melancholy and inclination to commit suicide at first sight on the stage. The ghost of his father says, “Revenge his foul and most unnatural murder.” But the duty of revenge for his father forces Hamlet “to put an antic disposition on.” From this time on Hamlet thinks “Denmark’s a prison.” So to speak, he puts himself into prison by pseudo-action of madness. On the one hand, his character of being highly intellectual and reflective may cause delay of revenge for his father. On the other hand, pseudo-action drives Hamlet into suspicions and obsessions full of changing moods and tones in treating people around him.
Shakespeare dramatizes appearance versus reality into Hamlet. All the personae in Hamlet are shut in the world of double structure. This structure holds people to behave with covering their face to hide his or her identity. Deceit and false appearance in Hamlet ultimately lead to the downfall of all the people involved. Lao Tzu says that everything can be done by non-action, in other words trying without trying. It seems that Lao Tzu warns Hamlet against his unnatural deeds such as revenge, madness, and suspicions. But hardship and suffering help Hamlet to find the doors of enlightenment when he recognizes eternal law. That is the way Lao Tzu says, “To return to the root is repose. Going back to one’s destiny is to find eternal law. To know the eternal law is enlightenment.”
Hamlet opens his heart to his friends, “There is nothing either good or bad but thinking makes it so.” He begins to realize that such dualistic consciousness derives from absolute non-being. That may be called the cosmic mystery. Shakespeare and Lao Tzu focus on how to live and how to behave in Nature as ground of all being. It is certain that they try to help us realize that our heart is restless until it rests in nature as non-action, that is “Practice non-action.”
목차
1. 행위의 구조
2. 위무(爲無)의 감옥
3. 해방의 무위(無爲)
4. 위무위(爲無爲)의 길
인용문헌
Abstract
참고문헌 (0)
참고문헌 신청함께 읽어보면 좋을 논문
논문 유사도에 따라 DBpia 가 추천하는 논문입니다. 함께 보면 좋을 연관 논문을 확인해보세요!
-
Re-reading Hamlet: Focusing on Hamlet’s Quest for the Truth
영어영문학연구
2008 .01
-
갈등의 양상과 의미 : 햄릿의 독백을 중심으로
동서인문학
2010 .12
-
Human Nature in Hamlet
비평문학
2006 .12
-
Death of Hamlet
Shakespeare Review
1991 .06
-
Hamlet의 Delay
Shakespeare Review
1985 .08
-
햄릿에서 셰익스피어의 관객 통제
고전 르네상스 영문학
2015 .01
-
Hamlet의 감옥
Shakespeare Review
1997 .06
-
Hamlet의 비극적 의미
코기토
1981 .12
-
〈햄릿-디 액터〉의 햄릿 이야기 연출하기
Shakespeare Review
2014 .06
-
Hamlet, Tragic Hero or Self-indulgence
인문언어
2014 .01
-
셰익스피어의 『햄릿』과 테니슨의 『모드』의 비교연구: 생각의 문제
영어영문학
2016 .02
-
「햄릿」의 시적 스타일
신영어영문학
2012 .11
-
햄릿의 허무주의
Shakespeare Review
2006 .03
-
정의와 사랑 : Hamlet의 문제
Shakespeare Review
1996 .06
-
『햄릿』의 애도와 우울증 분석 : 프로이드와 라깡을 경유해서
Shakespeare Review
2008 .09
-
햄릿의 광기: 탈영토적 욕망기계
영어영문학21
2008 .01
-
햄릿의 젠더 미스터리 : 아스타 닐슨의 〈햄릿 : 복수극〉
Shakespeare Review
2007 .06
-
Hamlet에 나타난 시간의 지연과 그 의미
동서문화
1997 .02
-
『햄릿』영화들과 정동
새한영어영문학
2016 .02
이 논문의 저자 정보
이 논문과 함께 이용한 논문
최근 본 자료
댓글(0)
0
UCI(KEPA) : I410-ECN-0101-2012-840-003887666