存在中的文明“他者”——《呼啸山庄》中的“荒原”与“本真”
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摘要
艾米莉·勃朗特的《呼啸山庄》展示了三种截然不同的人的存在方式,其中"荒原"是人的"本真"存在的象征和显现。"文明"作为"无所不在的全能的存在",从根本上分解了人的存在本身。文明机制促使个体建立起内在防御机制,并内化为个体内在权威、外化为外界各种审判和监督形式,从而形成对人类自由本质的压抑和对人类心灵、精神的遮蔽。《呼啸山庄》揭示出文明间接地以群体的自然生命力为治理对象的实质,同时论证了文明作为"他者"与个体共同构成存在本身的客观现实性。
Wuthering Heights by Emily Bronte presents three existing ways of man,among which "wildness" is the existing symbol and manifestation of man's "essence".However,as the omnipotent existence,civilization fundamentally decomposes the existence of man himself.In Wuthering Heights,a civilized mechanism encourages an individual to establish an internal defense mechanism and internalize itself into an individual's internal authority and externalize itself into various forms of trial and supervision in the outside world,thus depressing the free nature of human and blind the mind and spirit of human.Wuthering Heights reveals that civilization indirectly takes the nature of human as the object of governance and at the same time demonstrates the objective reality that civilization as the other constitutes existence itself with the individual.
Wuthering Heights by Emily Bronte presents three existing ways of man,among which "wildness" is the existing symbol and manifestation of man's "essence".However,as the omnipotent existence,civilization fundamentally decomposes the existence of man himself.In Wuthering Heights,a civilized mechanism encourages an individual to establish an internal defense mechanism and internalize itself into an individual's internal authority and externalize itself into various forms of trial and supervision in the outside world,thus depressing the free nature of human and blind the mind and spirit of human.Wuthering Heights reveals that civilization indirectly takes the nature of human as the object of governance and at the same time demonstrates the objective reality that civilization as the other constitutes existence itself with the individual.
引文
[1]艾米莉·勃朗特.呼啸山庄[M].方平,译.上海:上海译文出版社,1988.
[2]多罗西·凡·根特.论《呼啸山庄》(1953)[C]∥杨静远.勃朗特姐妹研究.北京:中国社会科学出版社,1983:421.
[3]阿诺德·凯特尔.艾米莉·勃朗特:《呼啸山庄》(1951)[C]∥杨静远.勃朗特姐妹研究.北京:中国社会科学出版社,1983:386.
[4]弗洛伊德.文明与缺憾[M].王冬梅,马传兵,译.北京:中国对外翻译出版有限公司,2011.
[5]乔纳森·H·特纳.人类情感:社会学的理论[M].孙俊才,译.北京:东方出版社,2009:103.
[6]王喆.多维视野中的《呼啸山庄》[M].成都:四川大学出版社,2013.
[7]BOSSANI L.A future for Astyanax:character and desire in literature[M].London:Marion Boyars,1978:221.
[8]海德格尔.存在与时间[M].陈嘉映,王庆节,译.北京:商务印书馆:2015.
[9]陈嘉映.海德格尔哲学概论[M].北京:三联书店,1995:87.
[2]多罗西·凡·根特.论《呼啸山庄》(1953)[C]∥杨静远.勃朗特姐妹研究.北京:中国社会科学出版社,1983:421.
[3]阿诺德·凯特尔.艾米莉·勃朗特:《呼啸山庄》(1951)[C]∥杨静远.勃朗特姐妹研究.北京:中国社会科学出版社,1983:386.
[4]弗洛伊德.文明与缺憾[M].王冬梅,马传兵,译.北京:中国对外翻译出版有限公司,2011.
[5]乔纳森·H·特纳.人类情感:社会学的理论[M].孙俊才,译.北京:东方出版社,2009:103.
[6]王喆.多维视野中的《呼啸山庄》[M].成都:四川大学出版社,2013.
[7]BOSSANI L.A future for Astyanax:character and desire in literature[M].London:Marion Boyars,1978:221.
[8]海德格尔.存在与时间[M].陈嘉映,王庆节,译.北京:商务印书馆:2015.
[9]陈嘉映.海德格尔哲学概论[M].北京:三联书店,1995:87.