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논문 기본 정보

자료유형
학술저널
저자정보
Jung Pil Park (서울대학교)
저널정보
19세기영어권문학회 19세기 영어권 문학 19세기 영어권 문학 제18권 1호
발행연도
2014.2
수록면
207 - 234 (28page)

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초록· 키워드

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Tennyson was baptized with scientific epistemology, and expertly traced the development, diversification, and specialization of science, sometimes relishing the width, depth, and awe that the new knowledge affords, and sometimes practicing scientific observation by using a telescope. On the other hand, he encounters the havoc that the newly acquainted science presents. That is to say, he is enmeshed in the great schism, in the division between metaphysics and science, and between spirituality and naturalism, vacillating between the two. As a result of the rupture, he feels anxious and even plunges into a sense of regression, only desperate for salvation like a missing child. Of course, he strains to repudiate certain ontological connotations that the newly prevailing science cultivates, in other words, its materialistic reductionism and its forfeiture of teleology and axiology. But Tennyson’s denial of science lacks reasoning, observation, and experimentation; rather it is grounded in emotional beliefs, and does not attain the goal of the thoroughgoing refutation of science. The entire elimination of science is an impossible task for him.
In the end, he seeks to uncover some routes of appropriating science or the partial acknowledgement of science; he attempts at the amalgamation of evolutionism, humanism or humanistic moralism, and metaphysical theories or spirituality. Although the origin and finality of evolution, matter or void, is not a satisfactory conclusion for Tennyson, the present phase in which human species appear - or the future goal of homo sapience during the endless evolution can target more idealistic, moralistic, and spiritual causes. Homo sapience might discard the previous ignoble elements, engage in a series of higher transformations into the perfectibility of beings, and even suggest the continuity between time and eternity. That is to say, Tennyson arranges his optimism on the potential of evolutionism. In fact, it is true that this grafting of evolving materialism and spiritualism carries a rather anomalous nuance, due to the rather inappropriate merger of deficient naturalism - which has better forgo its materialistic dimension - and seemingly Romantic theology, in which natural organisms should orient toward the more morally and spiritually advanced status of being.

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