John Frow, in Cultural Studies and Cultural Value, considers of the intellectuals as an independent class different from the modern bourgeois and proletarian classes. The independent intellectual class has neither the labor force nor the financial capital but the cultural capital which is consisted of his(or her) habitus of knowledge. In the core-modern age, the intellectual class is divided into two parts in which one is the capitalist liberal intellectuals and the other is the socialist(or Marxist) realistic ones. In the post(or late)-modern age, however, the same intellectual class is divided into the different categories in which one is the intellectuals of modern state philosophy and the other is the intellectuals of transfer(or beyond)-modern nomadology.
Gilles Deleuze and Felix Guattari, in What Is Philosophy?, states that “(science,) art and philosophy converge at ... the constitution of an earth and a people that are lacking as the correlate of creation. It is not populist writers but the most aristocratic who lay claim to this future.” And they continue to say that “this people and earth will not be found in our(their western) democracies.” John M. Coetzee, a Nobel Literary Prize winner in 2003, is not an European populist writer but an African aristocratic one, and the republic of South Africa is not the modern western, white and male centered national territory but the female and eco-centered trans(beyond)-modern earth in the post-Apartheid which the modern national racist and sexist differentiation is abolished as if the Korean National Security Law has to fall into disuse in Korean peninsula.
In Disgrace, Coetzee depicts a life of English literary professor which is the process of deterritorialization from the modern state knowledge and reterritorialization into the trans-modern nomadology. David Lury, a hero of Disgrace, deterritorializes from the disciplinary and functional knowledge system of core and late modern university, and reterritorializes into the trans-modern nomadic life of African primitive earth. His nomadic knowledge on Lord Byron is made through becoming woman in the relationship with his daughter and becoming animal in the relationship with his dogs. Becoming woman and becoming animal are the crucial philosophical concepts of Deleuzian nomadology. These two nomadic concepts deconstruct the modern national dichotomies of man/woman and human/animal as well as capitalism/socialism and state/people which are made by the state philosophy, and construct people to come in the trans-modern future who actually practice the becoming minorities of nomadology.
In the age of post-Apartheid, the country of South Africa is becoming the new earth for the modern political and economic minorities, John Coetzee is folding possibilities for the new cultural lives of people to come in the trans-modern future who are Lury and Lucy in his Disgrace. In Disgrace, Lury and Lucy show that the modern “dis-grace” is becoming the trans-modern “this-grace.” We have to abolish the National Security Law and wait for the “Coming future and People to Come” in Korean peninsula.
Chang Si-ki email@example.com
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