The Apocalypse Of Tomas' Agape Theme In The Unbearable Lightness Of Being Under The Comparative Literature Field Of Vision

The Unbearable Lightness of Being, one of Milan Kundela's masterpieces, mainly tellsan erotic story happened between two couples and one part of the story happened in apeople's republic country, the other in a liberalism country. The two couples were connectedby Tomas, who, therefore, became a figure motif of combining eros and agape in a modemsense. Through the analysis of the figure motif and the scene, the meaning of theme can bestudied. For the recountness of Kundela's erotic story did not just tell what was happening atthat time, we need to find out the possible dialogue objects in his novel narration. The studyon the dialogues between Kundela and the forefathers or any others belongs to the basicstudy of comparative literature: influence study. However, if it is studied in analogy study, thestudy on the Kundela's novel's theme invovles not only the direct dialogues, but some secretones. The Thematology study of comparative literature is interdisciplinary and international,so one mode that surpasses the common thematic is an interdisciplinary, internationalcomparison. There is a lightening meaning in thinking over the modernism problem thatKundela was thinking of in the background of thought history.The eros theme includes agape and eros theme, which are reflected mostly by Tomas,who fell in love with Tereza and still wanted many others——including Sabina. In my thesis,I argued the implication of the agape theme by studying the between Tomas and Tereza. Withthe study on the agape theme, we try to find the path that lies low in the development ofthought history and the signs that Kundela marked. We pick up some works that Kundelathought they were something about eros theme to prove that Kundela saw the transition of theagape theme. This modernity problem includes several typical passages: firstly, in Plato'sSymposium Aristophanes said it was the source for poet to produce agape poems that twowanted to be together ignoring life and death and he told a prodiction of agape; then, thispassionate relationship was holilized, purlized and transformed into something about agapestory tradition that could happen and only could happened between man and woman inmiddle century. Thirdly, in the age of the Renaissance agape was ironic, as Don Quixote is a typical case. In the novels of the Classic and the Romanticism agape story was not theabsolute priority. Among the romantic works, there were different stories, not only agapestories, such as, The Sorrows of Young Werther and Wuthering Heights, etc, but also erosstory like Don Juan, but in these works there was something in common: they had the passionof human being's romantic rather than divinity latitude as agape in middle century. The rootthat agape confronted the resistance of eros lay in when people rethought the possibility oferos with the wisdom of human beings, they found that the legend of agape was probably alie for there no true agape possibly existed. Tolstoy's Anna Karenina told us by Anna'sinescapable death that inflexible pursuit of agape could just got desperation——there was nothe-other-half. Kundela said the woman only existed in Tomas' dream was his the-other-halfbecause he made it clear that Tereza was not the-other-half of Tomas, which means AnnaKarenina was the direct start point of Kundela's The Unbearable Lightness of Being.Aristophanes' prediction of agape was exposed by Anna Karenina. He said we couldreturn to the state of nature of human being——the whole by revering Eros, which should bea noble lie and would be exposed when the Enlightenment came. Aristophanes thought thateros was rooted in the desire for the-other-half, but Socrates thought human beings thirst forgood, which was an unfinished dialogue at that night. As the matter of fact, the clue of theagape tradition is the tradition of believing that eros means desiring for the-other- half, andthis belief should result in an inevitable outcome that is nihility showed up in Anna Karenina.At present, what we should consider is not how to keep the lie a secret, but which on earthdoes the eros desire for, the-other-half or good? In this sense, Plato's Symposium is thefoundation of Kundela's The Unbearable Lightness of Being. Knowing the thought historytrap of the speech about desiring the-other-half, we could understand why Socrates, writtenby Plato, thought eros was the desire for good and immortal more than the-other- half. Thecomparison of the speech, which arousing one's soul up, with that about eros in Phaedrusgave us an enlightenment of why eros both has divinity and humanity. Here, there is adialogue between Kundela and Plato: he explained that Tereza was not beautiful and also hewas against the desire for immortal; he thought the real reason why Tomas chose Tereza issympathy, a kind of sympathy love in nature. Moreover, the agape that he argued about is akind of desire for sleeping together without sex——that means his agape is separated fromsex. The final stage is not concerned with the city, but the abandon of the city, that is toapproach the so-called nature in a depressive way, which as the same as Aristophanes insistson the resistance of "human's nature" against the god of the city. In a word, Kundela couldonly possibly play pastoral songs, but he could not solve the problem, therefore, his thoughtis close to nihility.