존 업다이크의 “래빗 4부작”에 나타난 외로움 연구 : 인본주의 심리학의 관점에서 = A Study of Loneliness in John Updike’s Rabbit Tetralogy - Through the Lens of Humanistic Psychology
저자
발행사항
대전 : 목원대학교 대학원, 2023
학위논문사항
학위논문(박사)-- 목원대학교 대학원 : 영어영문학과 영어교육전공 2023. 2
발행연도
2023
작성언어
영어
주제어
발행국(도시)
대전
형태사항
148 ; 26 cm
일반주기명
지도교수: 라더크(Paul Ruddock)
UCI식별코드
I804:25006-200000670293
소장기관
From the analysis above, we can find that the Rabbit tetralogy is built around the loneliness of Rabbit and his family. They feel powerless, helpless, and insignificant. They become addicted to sex, alcohol, or drugs in order to escape from loneliness, and they also take refuge in sado-masochistic relationships, destructiveness, or automaton conformity. Moreover, Rabbit’s behavior is full of character neurosis. On one hand, he is keen to be given others’ care and confirmation, such as the aspiration for love, the desire for prestige, the obedience in social interaction, the dependence on faith and loyalty to a magic helper, and gluttony. On the other hand, he shows a tendency to stubbornly hoard and to protect himself from being destroyed, such as his addiction to good memories, pedantic orderliness and compulsive cleanliness, and his abnormal competitiveness and destructiveness. Hatefully, as a victim of loneliness, Rabbit is also a perpetrator of others’ loneliness. While he is depressed by his mother when he leaves Janice, he unintentionally causes Nelson’s sense of powerlessness.
Their loneliness is caused by dysfunctional parental love, irresponsible erotic love, and absence of brotherly love. However, the fact that almost all the figures suffer from those terrible personal relationships proves that loneliness is neither isolated nor confined to a specific circumstance or relationship. The crucial cause of loneliness is drastic social change, including unemployment, economic crises, consumerism, political scandals, unreliable laws, and declining faith. The principle of non-frustration breaks the balance between freedom and responsibility. Hedonism and consumerism pervade the whole country, while dedication and self-restraint are disdained. “Selling became the most striking activity of contemporary America. Against frugality, selling emphasized prodigality; against asceticism, the lavish display” (Bell, 1978: 69). Consequently, it is generally believed that money is omnipotent and that everything can be bought. The protagonist Rabbit always resorts to money when he is in dispute with others, from his own son to prostitutes. “Rabbit is so concerned about money that his language and behavior are full of the smell of money” (Jin Hengshan, 2008: 104). No wonder Nelson complains that Rabbit just cares about money.
Moreover, influenced by the idea that money is all-important, the individual can no longer get respect and he, implicitly or explicitly, is treated as a commodity. Therefore, it is not surprising that Rabbit is regarded as a tool to make money by his doctor in Rabbit at Rest. What is worse, the objectification of the female exemplifies the depersonalization of the individual. In this tetralogy, Rabbit always considers his female partner as a non-human object. When he finds Jill has no underpants on when she comes back from the outside, he senses that “she has already been used today” (Rabbit Redux, 176). The wife-swapping activity he joins with Janice develops in the name of freedom, which will lead to the deconstruction of the institution of marriage. Moreover, when pornography objectifies women and the sex industry seeks legalization, numerous women will become commodified. After the threshold value of one’s sexual desire is raised, ordinary sex is not enough to stimulate his climax, and then the moral degeneration and promiscuity will follow. There is mounting evidence that public pornography and promiscuity exacerbated the chaos and fall of the Roman Empire. We must recognize that we are also susceptible to this same kind of moral decline and remain vigilant. When the whole order is disrupted, the individual will fall into a sense of helplessness and loneliness.
Erich Fromm supplied his solution to loneliness: the spontaneous activities - productive love and work. He believed there exists a positive free state, in which the individual can be free while not lonely. In order to achieve that state, the individual must own the ability to love and work, during which he can sense his power or significance, integrate himself with the society, and thus get rid of loneliness.
The joy of consumption results from the object of consumption itself. Its transience forces the individual to increase the frequency of consumption. In the process, he does not need his brain, yet the joy will diminish over time and the individual has to constantly renew his consumption. Consequently, his addiction to his consumption makes him bored with other things. On the contrary, the happiness made through spontaneous activities results from the individual’s action, including effort or creation. In his action, his goal directs himself and his life becomes meaningful. His altruistic or creative behavior will help him to gain the sense of achievement or power. Especially after some setbacks, the triumph and the relief will contribute to his happiness and self-abundance.
Nowadays substantial jobs are just like a part of an assembly line, and they do not need much thinking or creation. The individual’s value and quality are neglected, and hence some of workers may feel bored and insignificant. An effective solution is to try to create a thing by themselves. Some design innovation, simply from cooking to painting, can help themselves experience the process from zero to one and enjoy the happiness from passive acceptance to spontaneous giving, by which you can grasp the initiative in life. Therefore, spontaneous activities are the best way to combat loneliness.
In Rabbit Redux, Jill makes an incisive remark about Rabbit’s behavior,
“you’ve never been given a chance to formulate your views. Because of the competitive American context, you’ve had to convert everything into action too rapidly. Your life has no reflective content; it’s all instinct, and when your instincts let you down, you have nothing to trust. That’s what makes you cynical”. (ibid, 199)
This brilliant penetrating comment reflects Rabbit’s mind, as well as the loneliness in the tetralogy. The individual’s existence and his spirit should be based on his inner power and self-significance, instead of outside stimulation. As Rabbit reflects in the novel: “Without the Cold War, what’s the point of being an American?” (Rabbit at Rest, 442). Updike also admitted that the end of the contrast with Communism is “another reason to put him, regretfully, to rest in 1990” (Updike, 1990). In fact, however, only by the spontaneous activities can the individual get rid of his dependence on others, obtain his sense of significance, and solve his loneliness.
The Rabbit tetralogy shows the individual’s loneliness in postwar America and reflects Updike’s thoughts about his country’s changing values and beliefs. The author’s probe into the individual’s struggle to find meaning and significance in modern life spotlights his disconnectedness with his fellow Americans and the world around him. This paper, by virtue of Erich Fromm’s humanistic psychoanalysis, finds an approach to help today’s generation lead a more fulfilling, purposeful life, and ultimately, relieve their loneliness.
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