两种马克思主义文艺批评的传承与抉择——以萨义德世俗批评对卢卡契文论的接受为例
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摘要
萨义德世俗批评表现出对卢卡契批评思想的矛盾态度,在受黑格尔影响和以阿多诺为代表的两种马克思主义文艺批评之间进行传承与抉择。一方面,世俗批评高度称赞其物化理论和阶级意识论对马克思主义文艺批评发展的开创性贡献和社会现实性的力道体现,并将其意识观念与自己的开端思想关联起来;另一方面,萨义德又批判其忽视社会历史的唯心倾向、形式辩证同一的宰制性和总体性理论的僵化封闭,从而无法回应复杂的现实生活。世俗批评强调马克思主义文艺批评必须向生活世界无限敞开,不断地自我反思和重新出发,保持一种开放性的未来。
Said's secular criticism is contradictory to the Lukacs's criticism ideology, choices between two kinds of Marx literary criticism represented by the influence of Hagel and Adorno. On one hand, secular criticism praises the Materialization Theory and class consciousness theory to the development of the criticism of Marx's literary and social reality of the strength reflected, and the Consciousness concept to associate Beginning thought; on the other hand, Said's criticize its neglect of social history, the domination of the form of dialectical idealism and general theory of rigid close.It's unable to respond to real life. Secular criticism emphasizes that Marx's literature criticism must be open to the world of life, self reflection and restart, to maintain an open future.
Said's secular criticism is contradictory to the Lukacs's criticism ideology, choices between two kinds of Marx literary criticism represented by the influence of Hagel and Adorno. On one hand, secular criticism praises the Materialization Theory and class consciousness theory to the development of the criticism of Marx's literary and social reality of the strength reflected, and the Consciousness concept to associate Beginning thought; on the other hand, Said's criticize its neglect of social history, the domination of the form of dialectical idealism and general theory of rigid close.It's unable to respond to real life. Secular criticism emphasizes that Marx's literature criticism must be open to the world of life, self reflection and restart, to maintain an open future.
引文
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[2](美)萨义德.知识分子论[M].单德兴,译.北京:三联书店,2002.
[3]赵建红.第五种批评形式:萨义德的“世俗批评”[J].外国文学,2008,(2).
[4](美)萨义德.世界·文本·批评家[M].李自修,译.北京:三联书店,2009.
[5](美)萨义德.东方学[M].王宇根,译.北京:三联书店,2000.
[6](美)薇思瓦纳珊.权力、政治与文化——萨义德访谈录[M].单德兴,译.北京:三联书店,2006.
[7](美)赛义德.赛义德自选集[M].谢少波,韩刚,等,译.北京:中国社会科学出版社,1999.
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[9](美)孙伯揆.卢卡奇与马克思[M].南京:南京大学出版社,1999.
[10](匈)萨义德.开端:意图与方法[M].章乐天,译.北京:三联书店,2014.
[11](匈)卢卡契.小说理论[M].燕宏远,李怀涛,译.北京:商务印书馆,2012.
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[13](美)萨依德.论晚期风格[M].彭淮栋,译.台北:麦田出版社,2010.
[14]Edward W.Said.Reflections on Exile and Other Essays.Cambridge,Massachusetts:Harvard University Press,2000.
[2](美)萨义德.知识分子论[M].单德兴,译.北京:三联书店,2002.
[3]赵建红.第五种批评形式:萨义德的“世俗批评”[J].外国文学,2008,(2).
[4](美)萨义德.世界·文本·批评家[M].李自修,译.北京:三联书店,2009.
[5](美)萨义德.东方学[M].王宇根,译.北京:三联书店,2000.
[6](美)薇思瓦纳珊.权力、政治与文化——萨义德访谈录[M].单德兴,译.北京:三联书店,2006.
[7](美)赛义德.赛义德自选集[M].谢少波,韩刚,等,译.北京:中国社会科学出版社,1999.
[8](匈)卢卡契.历史和阶级意识[M].张西平,译.重庆:重庆出版社,1989.
[9](美)孙伯揆.卢卡奇与马克思[M].南京:南京大学出版社,1999.
[10](匈)萨义德.开端:意图与方法[M].章乐天,译.北京:三联书店,2014.
[11](匈)卢卡契.小说理论[M].燕宏远,李怀涛,译.北京:商务印书馆,2012.
[12](匈)卢卡契.审美特性(第一卷)[M].徐恒醇,译.北京:中国社会科学出版社,1986.
[13](美)萨依德.论晚期风格[M].彭淮栋,译.台北:麦田出版社,2010.
[14]Edward W.Said.Reflections on Exile and Other Essays.Cambridge,Massachusetts:Harvard University Press,2000.