S-Space College of Humanities (인문대학) Institute for Russian, East European & Eurasian Studies (러시아문화권연구소) 러시아연구 (Russian Studies) 러시아연구 Volume 22 Number 1/2 (2012)
에피파니 생애전에 나타난 체현과 환유적 자아 인식 - 아바쿰 생애전과의 비교를 통해 -
Embodiment and Metonymic Consciousness of Self in Epifanij's Life - In Comparison with Avvakum's Life -
- Issue Date
- 서울대학교 러시아연구소
- 러시아연구, Vol.22 No.1, pp. 43-80
- The Old Believer Lives of Avvakum and Epifanij in the seventeenth century Russia have rarely been investigated in terms of their integrity as a ``metatext``. Avvakum`s Life has been investigated in its own right due to its ingenuity in the style and discourse, and in contrast, Epifanij`s Life, although located next to Avvakum`s Life, has been evaluated as a mere literary epigone of Avvakum`s. This study focuses on the conceptualization of self or self presentation in Epifanij`s Life and it is argued that this text employs a very unique and modern methodology of self analysis. Especially the study focuses on how self is reflected and analyzed through embodiment and metonymic conceptualization. Avvakum`s Life is portrayed through ``life is a journey`` metaphor and he interprets himself as a folktale hero searching for the true self through locational movements. His life is presented topographically through journey metaphor, specifically a sea voyage. Eventually Avvakum is metaphorized as Christ in the Passion. Epifanij` Life is in sharp contrast with Avvakum`s in that the monk is interested in discovering self through introspective analysis and mental exploration. In Epifanij`s Life, the body parts such as tongue, hand, eyes are metonymic representations of his ego and his search for self is presented through touch and physical contact with his own body parts. While Avvakum moves around in the real world, Epifanij moves across reality and dreams or his subconscious world. For Avvakum, life is metaphorically presented as a journey and his destiny as a ship, and for Epifanij body parts metonymically represent himself, and for both writers the search for the true self and spiritual rebirth as a saint are materialized through their own bodies. Thus two Lives constitute an organic and integral ``metatext`` in employing ``embodied`` cognitive tools for searching for self: for Avvakum, searching for inner self through different semantic domains, which is a metaphor, and for Epifanij searching for self through his own subconscious world and body parts, i.e., one and the same semantic domain, which is a metonymy.
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