03. Hope against Hope (희망에 반하는 희망)

고3   시사2 - 3과 본문 내용정리

삶이란 일종의 수수께끼이지만, 대부분의 사람들은 그것을 생각해보지 않고 하루하루를 살아간다. 그러나 가끔 우리는 왜 우리가 계속 살아가는지에 대해 궁금해 하는 우리 자신을 발견한다. 삶은 아무런 의미가 없어 보이고, 우리가 아무리 삶의 의미를 이해하고자 노력해도 삶은 여전히 수수께끼로 남는다.

‘시지푸스의 신화(1942)’에서 알베르까뮈는 삶의 부조리를 강조 한다 그는 삶을 의미를 찾고자하는 인간의 욕망과 조용하고 냉정한 우주 사이의 대결로 보았다. 이 책에서 그는 이런 부조리의 의미를 시지푸스라는 인물을 가지고 묘사했다. 그리스 신화에 의하면 시지푸스는 바위를 산위로 밀어 올리고, 그것이 아래로 다시 굴러 내려가는 것을 보는 무의미한 노동을 영원히 되풀이하는 벌을 받았다.

까뮈는 시지푸스가 삶을 열정적으로 즐기는 것에 신들이 질투를 느꼈기 때문에 그런 벌을 내렸다고 생각한다. 그는 살아있는 것을 너무나 좋아하여 죽음에 끊임없이 저항했다. 여기 두 가지 예가 있다.

Life is a mystery, yet most people live day to day without giving it a thought. From time to time, however, we find ourselves wondering why we go on living. Life seems to have no meaning, and no matter how hard we try to understand the meaning of life, it remains a mystery.

간접의문문 : 의문사 + S + V

* no matter how + 부사 + S + V : 아무리 ~할지라도

그러나 (but)

대부분의

날마다, 매일

Sometimes

In The Myth of Sisyphus (1942), Albert Camus underscores the absurdity of life. He sees life as a confrontation between man’s desire for meaning and the silent, cold universe. In this book, he describes this sense of absurdity with the figure of Sisyphus. According to Greek mythology, Sisyphus was condemned to repeat forever the same meaningless labor of pushing a rock up a mountain, only to see it roll down again.

*see A as B : A를 B로 보다

동격의 of : ~라는

~하는 벌을 받다

*부정사의 부사적용법(결과)

: ~했지만 (그 결과) ~하다

Camus thinks that the gods may have decreed such a punishment because they were jealous of Sisyphus’s intense enjoyment of life. He loved being alive so much that he resisted death at every step. Here are two examples.

한 걸음마다

may have p.p : ~였을 지도 모른다

~에 질투심을 느끼다

Here + V + S (수의 일치 주의)

사신이 시지푸스의 생명을 거두려고 수갑을 가지고 왔을 때, 시지푸스는 사신을 설득하여 신이 스스로에게 수갑을 차는 시범을 보이게 했다. 그리하여 사신이 수갑에 채워져 있는 동안, 시지푸스는 산자의 세계로 도망쳐 돌아왔다. 사신이 마침내 풀려나서 다시 시지푸스가 죽어야할 시간이 되었다. 그는 지하세계로부터 도망칠 다른 꾀를 생각해냈다.

그는 아내에게 자신의 시신을 광장에 던지라고 말했다. 다시 지하세계로 돌아온 그는 죽은 자들의 여왕인 페르세포네에게 자신이 적절한 매장을 받지 못했다고 호소하고는 산자들의 세계로 돌아가서 자신의 장례식 준비를 봐야겠다고 주장했다. 일단 돌아오자, 그는 즉시 삶에 정착했다.

신들은 그런 반항을 용납하지 않았다. 그리스 신화에서 전령의신인 헤르메스는 강제로 시지푸스를 지하세계로 돌아가게 했다. 신들은 그에게 합당한 벌을 계획했다.:그들은 그를 살도록 허용하지만, 그는 무의미한 삶을 살아야만 했다. 그는 정상에 도달하자마자 다시 굴러 내려갈 것을 알면서도 영원히 바위를 산위로 밀어 올려야했다.

When Death came to claim Sisyphus’s life with a pair of handcuffs, Sisyphus persuaded Death to demonstrate their use on himself. While Death was thus bound in the handcuffs, Sisyphus escaped back to the world of the living. When Death was eventually liberated, it was again time for Sisyphus to die. He came up with another trick by which to escape from the underworld.  He told his wife to throw his corpse on the public square. Back in the underworld he complained to Persephone, queen of the dead, that he had not been given a proper burial and insisted on returning to the world of living to see his funeral arrangements. Once back, he promptly settled back to life.

일단-하자

* claim one's life : 목숨을 빼앗다

* persuade A to B : A를 설득하여 B하게 하다

* be bound in ~ : ~에 묶여있다

살아있는 사람들

* come up with : ~을 생각해내다

다시 삶에 정착했다

The gods would not allow such defiance. Hermes, the messenger god in Greek mythology, forced Sisyphus to return to the underworld. The gods had planned a suitable punishment for him: they would let him live, but he was to live a meaningless life. For all eternity he would have to push a rock up a mountain, knowing that the rock would roll back down as soon as he reached the top.

운명:~할 운명이다

분사구문(양보)=even though he knew that ~

~하자마자

타동사:~에 도달하다

영원히

과거의 고집. 주장 : ~하려고 하지 않았다

사역동사 + 목 + 동사원형

그러면 그는 다시 시작해야 할 것이다. 신들은 이 결실 없는 노동이 죽음보다도 더 끔찍한 형벌이라고 생각했다.

그리스 신화에서는 이것이 이야기의 전부이다. 상상력만이 시지푸스 지하세계의노동의 생명을 불어 넣을 수 있는데,  이것이 바로 까뮈가 한일이다. 그는 우리에게 거대한 바위를 비탈을 따라 밀어 올리려 애쓰는 시지푸스의 몸을 떠올려 보라고 한다. 그의 찡그린 얼굴, 바위를 밀고 있는 볼과 앞쪽으로 뻗친 팔을 상상해보라.

그는 어깨로 바위를 밀고 발을 바위 밑으로 밀어 넣어 그것이 아래로 굴러 가지 못하게 하면서, 바위를 움직이기 위해 온 힘을 다해야 한다. 간신히, 시지푸스는 바위를 움직인다. 마침내 꼭대기에 도달하면,  그는 다시 밀어올리기를 시작해야하는 바닥까지 바위가 굴러가는 것을 본다.

여러분은 그가 똑같은 무의미한일을 반복하기 위해서 산비탈을 내려갈 때 가질 그의 절망감을 느낄 수 있다. 그는 피할 길은 없으면, 영원히 그 일을 되풀이해야 한다는 것을 안다.

어느 누구라도 그런 상황에서는 절망에 빠질 것이다. 어떤 사람들은 삶보다는  죽음을 택할 것이고, 다른 사람들은 시지푸스가 몸부림치던 바위처럼 무감각해질 것 이다. 그러나 시지푸스는 죽음에서 평화를 찾기보다는 오히려 고통 속에서 살기를 선택하기 때문에 신화의 영웅이 된다.

Then he would have to start over. The gods thought that this futile labor would be a punishment more awful than death.

다시 시작하다

In Greek mythology, that is all there is to the story. Only imagination can breathe life into Sisyphus’s labor in the underworld, and this is what Camus did. He asks us to visualize Sisyphus’s body struggling to push the huge rock up the slope. Try to imagine the twisted look on his face, his cheek pressed against the rock and his arms stretched out.

~에 생명을 불어넣다

ask A to B : A에게 B하라고 요구하다

찡그린 표정

He has to use all his strength to move the rock, pushing against it with his shoulder and wedging his foot under it  to keep it from rolling back. Inch by inch, Sisyphus moves the rock. When he finally reaches the top, he watches it roll down to the bottom, from where he will have to push it up again.

it = the rock

it = the rock

keep A from -ing : A가 B하는 것을 못하게 하다/막다

간신히, 조금씩 조금씩

분사구문:~하면서

the place 생략

지각동사+목+동사원형

You can feel his sense of hopelessness as he walks down the slope to repeat the same meaningless task. He knows that there is no escape, that he must go on repeating the task forever.

go on -ing : 계속해서 ~하다

Anyone would plunge into despair in such a situation. Some would prefer death to life; others would become insensitive, like the rock Sisyphus struggles with. But Sisyphus becomes a mythic hero because he would rather live in agony than find peace in death.

plunge into ~ : ~에 빠지다

목적격 관계대명사 that 생략

would rather A than B : B하기 보다는 차라리 A를 선택하다/A하겠다

삶이 아무리 무의미 하게 보일지라도, 우리가 자유의 느낌을 맛보는 순간은 항상 있게 마련이다. 이것이 시지푸스는 행복할 수 있다고 까뮈가 주장하는 이유이다.

시지푸스는 산비탈을 걸어 내려오면서, 그의 형벌을 어떻게 하면 의미 있게 만들지 고민한다. 그가 해야 할 첫 번째 일은 자신의 부조리한 상황과 직면하여 그것을 포용하는 것이다. 희망에 등을 돌림으로써, 그는 자유로워진다. 시지푸스는 자신의 자유 의지를 의식하는 것으로 산으로 바위를 밀어 올리는 일의 덧없음에 대항한다, 그는 바위를 밀어 올리는 방법을 자유롭게 선택하여 자기 과업의 덧없음을 부정하는 기쁨을 느낀다.

시지푸스가 산꼭대기를 떠나 자신의 무의미한 일로 돌아갈 때마다,  그는 자신의 운명을 초월한다. 그는 자신의 짐을 다시 짊어질 때, 그것을 형벌이 아니라 자신의 온힘을 다해서 맞서야하는 뭔가로 받아들인다.

까뮈는 2차 세계대전이 유럽에서 맹위를 떨칠때 ‘시지푸스의 신화’를 썼다. 그의 나라는 나찌에 의해 점령당했다. 삶은 의미 없고 애쓸 가치가 없어 보였다. 까뮈는 자문했다.: 스스로 목숨을 끊는 것이 삶의 부조리에 대한 해결책인가? 그는 시지푸스를 예로 들면서 이 질문에 부정적인 답을 내렸다. 인간의 자유는 자신이 스스로 의미와 목적을 만들때 확립된다. 시지푸스도 행복 할 수 있다고 주장하면서 까뮈는 그런 절망적인 상황에서 희망을 찾았다.

However meaningless life may seem to be, there will always be moments when we feel a sense of freedom. That’s why Camus argues that Sisyphus can be happy.

그래서, 그런 이유로

however + 형 + S + may ~ : 아무리 ~일 지라도

Marching down the slope, Sisyphus contemplates how to make his punishment meaningful. The first thing he has to do is confront and embrace his own absurd condition. By turning his back on hope, he becomes free. Sisyphus defies the futility of pushing the rock up the mountain by being conscious of his own free will. He is free to choose how to push the rock and feels a joy that denies the futility of his task.

*make + 목 + 형용사

*turn one's back on ~ : ~에 등을 돌리다

자유의지

* is ~~ and  frees : 병렬구조

*be conscious of ~ : ~을 의식하다

be free to + R.V : 마음대로 ~할 수 있다

Each time Sisyphus leaves the top of the mountain and returns to his futile task, he is superior to his fate. He takes up his burden again not as a punishment but as something that he uses all his strength to struggle against.

*not as A but as B : A로서가 아니라 B로서

Camus wrote The Myth of Sisyphus when World War II was raging in Europe. His country was occupied by the Nazis. Life seemed to be meaningless and not worth a struggle. Camus asked himself : is taking his own life a solution to the absurdity of life? He answered in the negative,  giving Sisyphus as an example. The freedom of man is established when he creates his own meaning and purpose. Arguing that even Sisyphus can be happy, Camus found hope in that hopeless situation.

스스로 목숨을 끊다. 자살하다(동명사 주어-단수취급)

3과 빈칸 연습

Life is a mystery, yet most people live day to day without giving it a thought. From time to time, however, we find ourselves wondering why we go on living. Life seems to have no meaning, and no matter how hard we try to understand the meaning of life, it remains a mystery.

In The Myth of Sisyphus (1942), Albert Camus underscores the absurdity of life. He sees life as a confrontation between man’s desire for meaning and the silent, cold universe. In this book, he describes this sense of absurdity with the figure of Sisyphus. According to Greek mythology, Sisyphus was condemned to repeat forever the same meaningless labor of pushing a rock up a mountain, only to see it roll down again.

Camus thinks that the gods may have decreed such a punishment because they were jealous of Sisyphus’s intense enjoyment of life. He loved being alive so much that he resisted death at every step. Here are two examples.

When Death came to claim Sisyphus’s life with a pair of handcuffs, Sisyphus persuaded Death to demonstrate their use on himself. While Death was thus bound in the handcuffs, Sisyphus escaped back to the world of the living. When Death was eventually liberated, it was again time for Sisyphus to die. He came up with another trick by which to escape from the underworld.  He told his wife to throw his corpse on the public square. Back in the underworld he complained to Persephone, queen of the dead, that he had not been given a proper burial and insisted on returning to the world of living to see his funeral arrangements. Once back, he promptly settled back to life.

The gods would not allow such defiance. Hermes, the messenger god in Greek mythology, forced Sisyphus to return to the underworld. The gods had planned a suitable punishment for him: they would let him live, but he was to live a meaningless life. For all eternity he would have to push a rock up a mountain, knowing that the rock would roll back down as soon as he reached the top.

Then he would have to start over. The gods thought that this futile labor would be a punishment more awful than death.

In Greek mythology, that is all there is to the story. Only imagination can breathe life into Sisyphus’s labor in the underworld, and this is what Camus did. He asks us to visualize Sisyphus’s body struggling to push the huge rock up the slope. Try to imagine the twisted look on his face, his cheek pressed against the rock and his arms stretched out.

He has to use all his strength to move the rock, pushing against it with his shoulder and wedging his foot under it to keep it from rolling back. Inch by inch, Sisyphus moves the rock. When he finally reaches the top, he watches it roll down to the bottom, from where he will have to push it up again.

You can feel his sense of hopelessness as he walks down the slope to repeat the same meaningless task. He knows that there is no escape, that he must go on repeating the task forever.

Anyone would plunge into despair in such a situation. Some would prefer death to life; others would become insensitive, like the rock Sisyphus struggles with. But Sisyphus becomes a mythic hero because he would rather live in agony than find peace in death.

However meaningless life may seem to be, there will always be moments when we feel a sense of freedom. That’s why Camus argues that Sisyphus can be happy.

Marching down the slope, Sisyphus contemplates how to make his punishment meaningful. The first thing he has to do is confront and embrace his own absurd condition. By turning his back on hope, he becomes free. Sisyphus defies the futility of pushing the rock up the mountain by being conscious of his own free will. He is free to choose how to push the rock and feels a joy that denies the futility of his task.

Each time Sisyphus leaves the top of the mountain and returns to his futile task, he is superior to his fate. He takes up his burden again not as a punishment but as something that he uses all his strength to struggle against.

Camus wrote The Myth of Sisyphus when World War II was raging in Europe. His country was occupied by the Nazis. Life seemed to be meaningless and not worth a struggle. Camus asked himself: is taking his own life a solution to the absurdity of life? He answered in the negative, giving Sisyphus as an example. The freedom of man is established when he creates his own meaning and purpose. Arguing that  even Sisyphus can be happy, Camus found hope in that hopeless situation.

Hope against Hope

어법 TEST

Life is a mystery, (yet, only) most people live day to day without giving (it, them) a thought. From time to time, however, we find ourselves (wondering, to wonder) why we go (to, on) living. Life seems (to have, to have had) no meaning, and no matter how (hard, hardly) we try to understand the meaning of life, it remains a mystery.

In The Myth of Sisyphus (1942), Albert Camus underscores the absurdity of life. He sees life (with, as) a confrontation between man’s desire for meaning (or, and) the silent, cold universe. In this book, he describes this sense of absurdity with the figure of Sisyphus. According to Greek mythology, Sisyphus was (condemned, condemning) to repeat forever the same meaningless labor of (push, pushing) a rock up a mountain, only (see, to see) it roll down again.

Camus thinks that the gods (may, must) have decreed (so, such) a punishment because they were jealous (of, on) Sisyphus’s intense enjoyment of life. He loved being (alive, live) so much that he resisted death at every (steps, step). Here are two examples.

When Death came (claiming, to claim) Sisyphus’s life with (a pair of, a loaf of) handcuffs, Sisyphus persuaded Death (to demonstrate, demonstrate) (their, its) use on himself. While Death was thus (bound, bounded) in the handcuffs, Sisyphus escaped back to the world of the (live, living). When Death was eventually liberated, (it, that) was again time (of, for) Sisyphus to die. He came up (of, with) another trick by which to escape from the underworld.  He (told, said) his wife (to throw, throwing) his corpse on the public square. Back in the underworld he complained to Persephone, queen of the dead, (what, that) he (had not been given, had not given) a proper burial and insisted on (returning, return) to the world of living to see his funeral arrangements. Once back, he promptly settled back to life.

The gods would not allow such defiance. Hermes, the messenger god in Greek mythology, forced Sisyphus (return, to return) to the underworld. The gods (had planned, planned) a suitable punishment for him: they would let him (alive, live), but he was to live a meaningless life. (For, On) all eternity he would have to push a rock up a mountain, (being known, knowing) that the rock would roll back down as soon as he (had reached, reached) the top.

(Than, Then) he would have to start over. The gods thought that this (futile, fulfill) labor would be a punishment more awful than (death, dead).

In Greek mythology, that is all there is to the story. Only imagination can breathe life (into, from) Sisyphus’s labor in the underworld, and this is (that, what) Camus did. He asks us (for, to) visualize Sisyphus’s body (struggling, to struggle) to push the huge rock up the slope. (To try, Try) to imagine the twisted look on his face, his cheek (pressed, pressing) against the rock and his arms stretched out.

He has to use all his (strength, length) to move the rock, pushing against (them, it) with his shoulder and wedging his foot under (them, it) to keep it from rolling back. Inch (to, by) inch, Sisyphus moves the rock. When he finally reaches the top, he watches it (roll, to roll) down to the bottom, from (that, where) he will have to push it up again.

You can feel his sense of hopelessness as he (walks, walked) down the slope (to repeat, repeat) the same meaningless task. He knows that there is no escape, (that, which) he must go on repeating the task forever.

Anyone would plunge (into, onto) despair in such a situation. Some would prefer death to life; (others, other) would become insensitive, (alike, like) the rock Sisyphus struggles with. But Sisyphus becomes a mythic hero because he would rather live in agony than (find, to find) peace in death.

However meaningless life may seem (to be, to have been), there will always be moments when we feel a sense of freedom. That’s (because, why) Camus argues that Sisyphus can be (happy, happily).

(Marched, Marching) down the slope, Sisyphus contemplates how to make his punishment (meaningful, meaning). The first thing he has to do (is, are) confront and embrace his own absurd condition. (As, By) turning his back on hope, he becomes free. Sisyphus defies the futility of pushing the rock up the mountain by being conscious of his own free will. He is free to choose how to push the rock and (feel, feels) a joy that denies the futility of his task.

Each (times, time) Sisyphus leaves the top of the mountain and returns (to, from) his futile task, he is superior (to, than) his fate. He takes up his burden again not as a punishment but as something (that, what) he uses all his strength (struggling, to struggle) against.

Camus wrote The Myth of Sisyphus when World War II was raging (on, in) Europe. His country was occupied by the Nazis. Life seemed (to be, to have been) meaningless and not worth a struggle. Camus asked (himself, him): is taking his own life a solution to the absurdity of life? He answered in the negative, (give, giving) Sisyphus (in, as) an example. The freedom of man (is, are) established when he creates his own meaning and purpose. Arguing that (even, more) Sisyphus can be happy, Camus found hope in that hopeless situation.