著者

ルーカス M.

出版者

呉大学社会情報学部

雑誌

社会情報学研究 (ISSN:13418459)

巻号頁・発行日

no.3, pp.175-187, 1997-11

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The theme of this paper is the dual nature of the Hindu divinities,as portrayed in the mythology. There are presented as human characters,with human weaknesses,but at the same time reveal divine attributes. These attributes justify the devotion they receive,yet that devotion is perhaps more likely to be inspired by the more comprehensible human aspect of their being. I deal firstly with the fallibility of Brahma,Visnu and Siva,as presented in a story from the Bhavisya Purana. I proceed to an account of the relationship between Siva and Parvati in the Saura and Skanda Puranas,and how the God and Goddess are self-conscious of their unity of human and divine attributes. My next section deals with the figure of Krisna in the Bhagavata Purana: the love and devotion inspired by the child and youth,contrasted with the fear and trembling associated with the occasional theophanic revelation. The supreme example of this contrast occurs in the Bhagavad Gita. Here,the divine form of Krisna is incomprehensible to Arjuna in the text,and unimaginable to readers. For God to be represented at all in a way which we can appreciate we require some form of mythical or literary context,to locate our imaginations. I end with a postscript discussing O'Flaherty's dichotomy of Order and Chaos,and her association of myth with the chaotic realm. This is appropriate,since myth reveals,and uses,the human need for mtable images of the divine.

著者

ルーカス M.

出版者

広島文化学園大学

雑誌

社会情報学研究 : 呉大学社会情報学部紀要 (ISSN:13418459)

巻号頁・発行日

vol.3, pp.159-173, 1997-11-29

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This paper presents an account of the portra al of God in the Old Testament book of Job,together with a summary of Jung's application of his psychoanalytic theories to this text contained in his Answer to Job. I give my own tentative evaluation of Jung's efforts to resolve the paradox of the problem of evil. Part One I outline the dramatic roles of God and Satan in the bool of Job,and show that God is regarded as the author of evil as well as good throughout the Old Testament. I emphasize the importance of understanding Job as a literary text,particularly,appreciating its satirical and ironic elements. Both Jung and Job challenge conventional images of God,whereas Jung's critics and Job's comforters play the role of apologist. I end the section with a brief formulation of the paradoxical nature of the problem of evil. Part Two I present Jung's arguments in Answer to Job,in which he contrasts the ambivalent and paradoxical God of the Old Testament with the wholly good God of the New Testament. I examine Jung's suggestion that recognition of the shadow side of God is necessary if the symbol is to reflect psychological balance. I compare Jung's approach to this question with that of his disciple von Franz in her study of moral structures in fairytales. Both Jung and von Franz recognise the complex and paradoxical features of both good and evil. I end by identifying an inconsistency in Jung's claim that the co-existence of love and fear is a further dimension of this paradox,by showing how New Testament passages offer a resolution.