[ 정리 ] 새 퍼 의 이 논문 은 [ 어둠 ] 부분 을 쓸 때 다시 한 번 더 꼼꼼 하 게 읽 고 정리 해야 하 겠 지만 , 일단 몇 가지 만 핵심 적 으로 적 어 보 자 . 우선 새 퍼 는 지난번 에 읽 었 던 " Progress and Civilization and All the Virtues " 에서 도 말 했 듯이 , 콘래드 의 인종주의 적 측면 에 대해서 대체로 우호 적 인 해석 을 하 고 있 다 . 이 논문 은 당시 ' 사회진화론 ' 과 밀접 한 연관 이 있 는 허버트 스펜서 의 저서 들 , 그 중 에서 도 사회 를 전근대 적 인 호전 적 혹은 전투 적 인 사회 와 산업 사회 로 이분법 적 으로 나누 어서 이야기 ( militant and industrial societies ) 하 는 부분 의 영향 을 콘래드 의 글 에서 도 찾아볼 수 있 다고 주장 한다 ( 콘래드 가 스펜서 의 저서 를 읽 었 다는 직접 적 인 증거 는 없 지만 ) . 특히 [ 어둠 ] 에 는 그런 이분법 을 적용 하 여 유럽 사회 와 아프리카 사회 를 이야기 하 는 듯이 보이 는 부분 이 많 다는 것 이 다 . ( 콘래드 의 러시아 에 대한 증오감 은 잘 알려져 있 는데 , 스펜서 는 러시아 도 호전 적 인 사회 로 보 고 있 고 , 또 영국 도 세기말 로 들 면서 호전 적 인 사회 로 퇴보 하 려는 경향 을 보이 고 있 다고 말 하 고 있 다 . 콘래드 의 러시아 에 대한 글 에서 는 특히 스펜서 와 유사 한 어조 를 발견 할 수 있 다 . ) 그렇지만 , 위대 한 작가 들 이 대체로 그러 하 듯 콘래드 도 단순히 스펜서 의 이론 을 수용 한 것 이 아니 라 , 자신 의 필요 에 따라 그것 을 변용 했 다는 것 이 다 . Conrad ' s African fictions inquire into Spencer ' s typology of civilization , both incorporating and criticizing it , both absorbing its rubrics and parodying its resolution . 그러 면서 다음 과 같이 결론 을 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 읽 고 글 을 정리 해야 할 듯 하 다 . ) 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 ) . [ 제국주의 와 노예 제도 가 ( 같 은 ) 동전 의 양면 이 라는 표현 잘 기억 해 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 주장 은 바꿔 말 하 자면 문명인 이 야만 의 환경 속 에서 야만인 보다 더 야만인 이 된다는 말 이 될 수 있 다 . 아체베 가 지적 하 는 것 중 에 는 이런 문제 도 분명 있 다 . ] [ 새 퍼 의 글 을 좀 더 정확 하 게 들여다보 아야 하 겠 지만 " 유럽 중심주의 " 혹은 " 백인 중심주의 " 적인 것 이 없 지 않 다는 느낌 이 다 . ] 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 . 인용 할 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 [ 콘래드 의 아프리카 소설 들 은 스펜서 의 사회진화론 을 한편 으로 는 받아들이 면서 도 다른 한편 으로 는 그것 을 비판 하 고 있 음 ] 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 ) . [ OP 는 social Spencerians 에 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 ) ) [ 믿 을 수 없 을 정도 로 순진 한 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 . 인용 할 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 " [ K 와 C 는 자신 을 둘러싼 자연 도 , 또 원주민 들 도 이해 할 능력 이 없 다 . ]- : 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 ) [ 문명 화 가 이루 어 졌 는가 ? 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 [ 콘래드 의 아프리카 소설 들 은 스펜서 의 사회진화론 을 한편 으로 는 받아들이 면서 도 다른 한편 으로 는 그것 을 비판 하 고 있 음 ] - 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 베넷 이 특히 스펜서 의 영향 을 많이 받 음 ] - 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 .