[정리]
새퍼의 이 논문은 [어둠] 부분을 쓸 때 다시 한 번 더 꼼꼼하게 읽고 정리해야 하겠지만, 일단 몇 가지만 핵심적으로 적어보자. 우선 새퍼는 지난번에 읽었던 "Progress and Civilization and All the Virtues"에서도 말했듯이, 콘래드의 인종주의적 측면에 대해서 대체로 우호적인 해석을 하고 있다.
이 논문은 당시 '사회진화론'과 밀접한 연관이 있는 허버트 스펜서의 저서들, 그 중에서도 사회를 전근대적인 호전적 혹은 전투적인 사회와 산업 사회로 이분법적으로 나누어서 이야기(militant and industrial societies)하는 부분의 영향을 콘래드의 글에서도 찾아볼 수 있다고 주장한다(콘래드가 스펜서의 저서를 읽었다는 직접적인 증거는 없지만). 특히 [어둠]에는 그런 이분법을 적용하여 유럽 사회와 아프리카 사회를 이야기하는 듯이 보이는 부분이 많다는 것이다. (콘래드의 러시아에 대한 증오감은 잘 알려져 있는데, 스펜서는 러시아도 호전적인 사회로 보고 있고, 또 영국도 세기말로 들면서 호전적인 사회로 퇴보하려는 경향을 보이고 있다고 말하고 있다. 콘래드의 러시아에 대한 글에서는 특히 스펜서와 유사한 어조를 발견할 수 있다.)
그렇지만, 위대한 작가들이 대체로 그러하듯 콘래드도 단순히 스펜서의 이론을 수용한 것이 아니라, 자신의 필요에 따라 그것을 변용했다는 것이다.
Conrad's African fictions inquire into Spencer's typology of civilization, both incorporating and criticizing it, both absorbing its rubrics and parodying its resolution.
그러면서 다음과 같이 결론을 내린다.
On the evidence suggested here, then, I would reject the claim that Conrad's work "transforms, subverts, and rescues the established norms, values, and myths of imperialist civilization" (Parry 7) and would suggest instead just the opposite: that the "subversive-conservative" novelist invokes, only to destroy, such norms, values, and myths-even those of one as skeptical of imperialist civilization as the philosopher scientist Herbert Spencer.
(다시 한 번 읽고 글을 정리해야 할 듯하다.)
47) the Spencerian distinction between militant and industrial societies is embedded metaphorically in Heart of Darkness (and invoked there for the benefit both of Marlow's audience within the tale and of Conrad's initial audience without) to counterpose Europe's self-image as a commercial and trading giant with Europe's image of Africa as the savage and warlike "dark continent.
From Progress to Parody: Spencer's "Law" and Conrad's "Outpost"
49) Spencer : "Progress: Its Law and Cause," where he likens the "progress in intelligence seen during the growth of the child into the man" to the devel opment from "savage" to "philosopher" (8).
49) no one has suggested that Conrad may be using Spencer's influential articulation of this all too common nineteenth-century Western myth about Africans.
50) he envisions militancy, imperialism, and slavery as interrelated aspects of a general retrogression accompanying rebarbarization (Facts 159, 196).
[제국주의와 노예제도가 (같은) 동전의 양면이라는 표현 잘 기억해 둘 것.]
52) Conrad is both "Spencerian and anti-Spencerian," invoking Spencer's categories and absorbing his rubrics even if finally opposing his perceptions and un dermining his conclusions
52) Heart of Darkness, in contrast, ultimately subverts this distinction altogether, for the novella represents not the mutual exclusivity of militant and industrial tendencies but their mutual reinforcement in what might be called a "military-industrial complex."
주 16 Avrom Fleishman rightly points out that "Conrad's African tales, even more than his Asian ones, demonstrate that the contact of Europeans and natives encourages the submerged barbarism of the superficially civilized whites to express itself by genocide. Not only are the natives stirred up by the rapacious policies of the imperialists, but the whites become more savage than the 'savages' " (90). ]
[이 주장은 바꿔 말하자면 문명인이 야만의 환경 속에서 야만인보다 더 야만인이 된다는 말이 될 수 있다. 아체베가 지적하는 것 중에는 이런 문제도 분명 있다.][새퍼의 글을 좀 더 정확하게 들여다보아야 하겠지만 "유럽 중심주의" 혹은 "백인 중심주의" 적인 것이 없지 않다는 느낌이다.]
54) "Progress," Conrad writes in this essay, "leaves its dead by the way, for progress is only a great adventure[,] as its leaders and chiefs know very well in their hearts. It is a march into an undis covered country; and in such an enterprise the victims do not count" (118).
[이 부분 중요. 인용할 것]
18. Benita Parry : that "by revealing the disjunctions between high-sounding rhetoric and sordid ambitions and indicating the purposes and goals of a civilis tion dedicated to global expansionism and hegemony, Co rad's writings engender a critique more destructive of imperialism's ideological premises than do the polemics of his contemporary opponents of empire" (10).] Conr and Im.
Eloise Knapp Hay correctly speaks of Conrad's "maturing effect on English letters," due to his ability to call attention to "the horror in certain political realities that were being overlooked by comfortable, law-abiding English citizens and politicians" (11). ]
- Conrad's African fictions inquire into Spencer's typology of civilization, both incorporating and criticizing it, both absorbing its rubrics and parodying its resolutions
[콘래드의 아프리카 소설들은 스펜서의 사회진화론을 한편으로는 받아들이면서도 다른 한편으로는 그것을 비판하고 있음]
On the evidence suggested here, then, I would reject the claim that Conrad's work "transforms, subverts, and rescues the established norms, values, and myths of imperialist civilization" (Parry 7) and would suggest instead just the opposite: that the "subversive-conservative" novelist invokes, only to destroy, such norms, values, and myths-even those of one as skeptical of imperialist civilization as the philosopher scientist Herbert Spencer.
From Progress to Parody: Spencer's "Law" and Conrad's "Outpost"
53) Norman Sherry calls "An Outpost of Prog ress" "an interesting tail-piece(부속물) to Heart of Darkness [Western World 125]
- iders Spencer's place as "the last of the eighteenth-century En cyclopedists masquerading as a prophet of nine teenth-century scientific progress" (Wiltshire 195)
- Sherry : "the ironic treatment of the concept of 'progress' " pervades "An Out post of Progress" takes on particular resonance (125)
- the entire story can profitably be read as a parody of Spencer's best-known and most succinct presentation of this idea, his "Progress: Its Law and Cause" (1857).
- Spencer posits a deterministic and te leological notion of progress as neither "an ac cident" nor "a thing within human control, but a beneficent necessity" (60)
- Whereas Spencer deems the "cause" of progress "inscrutable" and "an impenetrable mystery" (61-62)-words that continually appear in Conrad's African fictions he considers the "law" of progress organic, uni versal, and knowable:
(Whether it be in the development of the Earth, in the development of Life upon its surface, in the de velopment of Society, of Government, of Manufac ture, of Commerce, of Language, Literature, Science, Art, the same evolution of the simple into the com plex, through successive differentiations, holds throughout. From the earliest traceable cosmical changes down to the latest results of civilization, we shall find that the transformation of the homoge neous, is that in which progress essentially consists. (10))
- In Social Statics, for example, Spencer writes that "instead of civilization being artificial it is a part of nature," one that necessarily progresses to the point at which "evil and im morality disappear . . . and man become[s] perfect" (32)
- Principles of Sociology: he writes, "[W]hat remains to be done, calls for no other agency than the quiet pressure of a spread ing industrial civilization on a barbarism which slowly dwindles" (2: 664).
[OP는 social Spencerians에 대한 응답]
[17. For two different interpretations of Spencer's role in the phenomenon of social Darwinism see Arendt[전체주의] 178-79 and Williams 86-102. ] Williams, Raymond. "Social Darwinism." Problems in Ma terialism and Culture: Selected Essays. London: Verso
- In Spencer and Spencerism, for example, Hector MacPherson suggests that "the scramble in China, the race for territory in South Africa, the expansion of Britain in Egypt. . . are all . . . evidence of the fact that civilization is beginning to overflow its old boundaries, and is becoming world-wide in its aspirations."
( Human history, beginning with a sordid struggle for existence and an ethical code steeped in blood, ends with a harmonious civilization resting upon the all embracing conception of human brotherhood. Man and society, no longer at war, are destined to form one harmonious whole on the basis of reciprocity of service. With the magic wands of Reason, Science, and Industry, man on the basis of an egoism which is gradually being transfigured by sympathy, will yet lay the foundation of a new social order, in which peace, not strife, shall reign. Above the din of con flicting interests and warring passions may be heard, by those who listen in the spirit of evolutionary sci ence, the inspiring tones of the humanitarian evan gel-Peace on earth, and good will among men. (185-87))
[믿을 수 없을 정도로 순진한 생각]
54) it is reasonable to view this story and Conrad's essay "The Crime of Partition" ( 1919) as, among other things, trenchant critiques of Spencerian ideals.
- "The Crime of Partition" ( 1919) : "Progress," Conrad writes in this essay, "leaves its dead by the way, for progress is only a great adventure[,] as its leaders and chiefs know very well in their hearts. It is a march into an undiscovered country; and in such an enterprise the victims do not count" (118).
[이 부분 중요. 인용할 것]
- For these two "Pioneers of Progress"[K and C] "the river, the forest, all the great land throbbing with life, [are] like a great emptiness" and the natives of "this dog of a country" are little more than funny and "ungrateful brutes" who try "civilized nerves"
[K와 C는 자신을 둘러싼 자연도, 또 원주민들도 이해할 능력이 없다.]
- : it challenges the belief that "industrial" Europe is more advanced than "militant" Africa, and it attacks the presumption that any "principle," as Conrad himself says in a letter, "can stand alone at the beginning of things and look confidently to the end" (Collected Letters 2: 348).
- the reality of their exploitative operations at the outpost clashes profoundly with the civilized rhetoric with which the European press sur ounds their mission-"it spoke much of the rights and duties of civilization, of the sacredness of the civilizing work, and extolled the merits of those who went about bringing light, and faith and commerce to the dark places of the earth" while they themselves reduce "civilization" to a materialistic fetish: "the storehouse was in every station called the fetish, perhaps because of the spirit of civilization it contained"
[18. Benita Parry : that "by revealing the disjunctions between high-sounding rhetoric and sordid ambitions and indicating the purposes and goals of a civilis tion dedicated to global expansionism and hegemony, Co rad's writings engender a critique more destructive of imperialism's ideological premises than do the polemics of his contemporary opponents of empire" (10).] Conr and Im.
- Eloise Knapp Hay correctly speaks of Conrad's "maturing effect on English letters," due to his ability to call attention to "the horror in certain political realities that were being overlooked by comfortable, law-abiding English citizens and politicians" (11). ]
- a parody of Spencerian progress is enacted in the sense that both the "law" of progress ("in a hundred years there will be perhaps a town here. . . . [W]arehouses and barracks.. . . Civilization, my boy, and vir tue") and the "cause of progress" are invoked only to be devastated by the reality they know there (95, 100)
[문명화가 이루어졌는가? 아닌가?]
- survival of fittest
[19 This phrase improved on Darwin's appellation "natural selection," as Darwin himself came to see "the advantages of H. Spencer's excellent ｅxpression of the 'survival of the fittest'" (qtd. in Carneiro xx). ]
Carneiro, Robert L. Introduction. The Evolution of Society: Selections from Herbert Spencer's Principles of Sociology. Chicago: U of Chicago P, 1967. ix-lvii.
55) They are "unfitted," in fact, because they are the products of "the high organization" of "the crowd that believes blindly in the irresistible force of its own institutions and of its morals, in the power of its police and its opinion."
- Further, civilization is said to forbid Carlier and Kayerts "all independent thought, all initiative, all departure from routine," rendering them little more than "machines" (89-91). This attack on a fetishized notion of civilization, not to mention on Spencerian progress, may be the most blatant in all of Conrad's fiction, for it moves beyond the critical suggestion, in Heart of Darkness, that civilization depends for its perpetuation on the moral complacency and blindness of those who conduct its business (such as Marlow's "excellent aunt" and his audience aboard the Nellie).
[20. Jim lacks "a firm conviction in the truth of ideas racially our own, in whose name are established the order, the morality of an ethical progress."]
- Conrad's African fictions inquire into Spencer's typology of civilization, both incorporating and criticizing it, both absorbing its rubrics and parodying its resolutions
[콘래드의 아프리카 소설들은 스펜서의 사회진화론을 한편으로는 받아들이면서도 다른 한편으로는 그것을 비판하고 있음]
- As Bakhtin affirms, in reality "any utterance, in addition to its own theme, always responds (in the broad sense of the word) in one form or an other to others' utterances which precede it." "The speaker," he continues, "is not Adam, and therefore the subject of his speech itself inevitably becomes the arena where his opinions meet those of. . . other viewpoints, world views, trends, theories, and so forth" (94) Bakhtin, M. M. "Speech Genres" and Other Late Essays. Austin: U of Texas P, 1986.
- it is clear that Spencer's typology, as a vital matrix of the discourse of civilization and progress during this period, seeped its way into Conrad's "transformative" African narrative.
[아놀드 베넷이 특히 스펜서의 영향을 많이 받음]
- on the evidence suggested here, then, I would reject the claim that Conrad's work "transforms, subverts, and rescues the established norms, values, and myths of imperialist civilization" (Parry 7) and would suggest instead just the opposite: that the "subversive-conservative" novelist invokes, only to destroy, such norms, values, and myths-even those of one as skeptical of imperialist civilization as the philosopher scientist Herbert Spencer.