论奥尔森诗学与诗歌的对话性
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摘要
比较奥尔森诗学和巴赫金的对话理论可以发现,二者存在诸多契合之处。奥氏诗学无论是在技术原则还是哲学指导上都具有对话性。这种对话性来自他与前辈和同辈诗人的对话。奥氏没有逃避正典或权威的声音,而是和这些声音对话,让它们在他的开放诗学中占有一席之地。奥氏的《翠鸟》一诗在受话性、需要回应的语言、引用他人话语和用典等方面,充分展示了对话性。该诗的对话性说明,奥氏的诗歌不是诗人自我的抒发,而是创作过程中各种声音的融合。
A comparison of Olson′s poetics and Bakhtin′s dialogism can find that they have a lot in common. Olson′s poetics is dialogic in both technical principles and philosophy. This dialogic attribute derives from Olson′s dialogue with poets from preceding and current generations. Instead of dodging canonical and authoritative voices, Olson has a dialogue with them, ushering them into his open poetics. Olson′s The Kingfishers demonstrates dialogism in its addressivity, its language that demands a response and the large number of quotations and allusions. The dialogic attribute of this poem suggests that Olson′s poetry is not an expression of the poet′s ego, but a combination of various voices in the process of composition.
A comparison of Olson′s poetics and Bakhtin′s dialogism can find that they have a lot in common. Olson′s poetics is dialogic in both technical principles and philosophy. This dialogic attribute derives from Olson′s dialogue with poets from preceding and current generations. Instead of dodging canonical and authoritative voices, Olson has a dialogue with them, ushering them into his open poetics. Olson′s The Kingfishers demonstrates dialogism in its addressivity, its language that demands a response and the large number of quotations and allusions. The dialogic attribute of this poem suggests that Olson′s poetry is not an expression of the poet′s ego, but a combination of various voices in the process of composition.
引文
[1] BOLLOBAS E. Charles Olson[M]. New York: Twayne Publishers, 1992.
[2] SCANLON M. Introduction: hearing over [M]//SCANLON M, ENGBERS C.Poetry and dialogism: hearing over. New York: Palgrave MacMillan, 2014:4-5.
[3] PIERSON S. Dialogism and monologism in “Song of Myself” [M]//SCANLON M, ENGBERS C. Poetry and dialogism: hearing over. New York: Palgrave MacMillan, 2014:20.
[4] HOLQUIST M. Dialogism: Bakhtin and his world [M]. 2nd Ed.London: Routledge, 2002.
[5] PERLOFF M G. Charles Olson and the “Inferior Predecessors”: “Projective Verse” revisited [J]. ELH, 1973,40(2):285-306.
[6] HOLQUIST M. The dialogic imagination: four essays by M.M. Bakhtin [M]. Austin: U of Texas Press, 1981:296.
[7] CREELEY R. Selected writings of Charles Olson [M]. New York: New Directions Publishing Corporation, 1966.
[8] OLSON C. Additional prose [M]. Bolinas: Four Seasons Foundation, 1974.
[9] BAKHTIN M M. Problems of Dostoevsky’s poetics [M]. NY: Ardis Publishers, 1973.
[10] BRAM S. Charles Olson and Alfred North Whitehead [M]. Lewisberg: Bucknell UP, 2004:48.
[11] MERRILL T F. The poetry of Charles Olson: a primer [M]. Newark: University of Delaware Press, 1982.
[12] PREMINGER A, BROGAN T V F. The New Princeton encyclopedia of poetry and poetics [M]. Princeton: Princeton University Press, 1993:421.
[13] CREELEY R. Contexts of poetry: interviews 1961—1971 [M]. Berkeley, CA: Four Seasons Foundation, 1973:78.
[14] MORRIS P. The Bakhtin reader: selected writings of Bakhtin, Medvedev and Voloshinov [M]. London: Edward Arnold, 1994.
[15] KIMMELMAN B. “Equal, that is, to the Real Itself”: the new physics, Charles Olson, and Avant-Garde poetics [J]. DQR Studies in Literature, 2010,47(1): 641-667.
[16] BYRD D. Charles Olson’s maximus [M]. Urbana, Ill: University of Illinois Press, 1980:38.
[17] WALDROP P. Charles Olson: process and relationship [J].Twentieth Century Literature, 1977,23(4): 467-486.
[18] OLSON C. Human universe and other essays [M]. New York: Grove Press, Inc, 1967.
[19] BAKHTIN M M. Art and answerability: early philosophical essays [M]. Austin: University of Texas Press, 1990:168.
[20] CREELEY R. A quick graph: collected notes & essays[M]. San Francisco: Four Seasons Foundation, 1970:154.
[21] MARIANNE SHAPIRO, MICHAEL SHAPIRO. Dialogism and the addressee in lyric poetry [J]. University of Toronto Quarterly, 1992,61(3):392-413.
[22] OLSON C. The special view of history [M].Berkeley,CA: Oyez,1970:45.
[23] SCHOLER D M. Reviewed works:The Holy Bible:new international version:the new testament by; the translator’s new testament by[J].Journal of Biblical Literature, 1974,93(4):591-594.
[24] MACLEAN M. Narrative as performance: the baudelairean experiment [M]. London: Routledge, 1988:135.
[25] 刘象愚,杨恒达,曾艳兵.从现代主义到后现代主义[M].北京:高等教育出版社,2002:309.
[26] MAUD R. Charles olson′s reading: a biography[M].Carbondale and Edwardsville:Southern Illinois University Press,1996:59.
[27] DAVENPORT C. Scholia and conjectures for Olson’s “The Kingfishers”[J].Boundary 2, 1973,2(1/2):250-262.
(1)奥尔森通过考古发现,从公元前3378年到大约公元前1200年,苏美尔是文明的中心,因为“这一民族具备非常确切而优良的力量,以致于周围的所有民族都得到它的供给,营养,得以壮大和发展,以致于城市是一种聚合”。“确切而优良的力量”指自然的力量。但是到大约公元前1200年时,“某种东西破裂了”,“东方”和“西方”开始人为地存在。从公元前3378至公元前1200年,人们想了解苏美尔这个中心,“聚合意愿”占主导地位;而自公元前1200年开始,一种相反的意愿,即“离散意愿”成功地取而代之。在此意愿之下,人们以自我为中心,试图征服或掌控外部现实。参见Charles Olson,The Special View of History,edited by Ann Charters,Berkeley,Calif.:Oyez,1970,p.19-20。
(1)拉尔夫·莫德所著的《自传》记载,奥尔森从他的法国朋友让·里波(Jean Riboud)那里得知毛泽东的“曙光就在前面”和“我们必须/起来/行动”。这也解释了为何原诗中这两句话都是法语。参见Ralph Maud,Charles Olson’s Reading:A Biography,Carbondale and Edwardsville:Southern Illinois University Press,1996,p.71。
(1)奥尔森的藏书中有威廉·普雷斯科特(William Prescott)所著的《征服墨西哥的历史》(History of the Conquest of Mexico)。从此书中,他获悉了西班牙征服者科特斯在墨西哥所做的一切。参见Ralph Maud,Charles Olson’s Reading:A Biography,Carbondale and Edwardsville:Southern Illinois University Press,1996,p.256-257。
[2] SCANLON M. Introduction: hearing over [M]//SCANLON M, ENGBERS C.Poetry and dialogism: hearing over. New York: Palgrave MacMillan, 2014:4-5.
[3] PIERSON S. Dialogism and monologism in “Song of Myself” [M]//SCANLON M, ENGBERS C. Poetry and dialogism: hearing over. New York: Palgrave MacMillan, 2014:20.
[4] HOLQUIST M. Dialogism: Bakhtin and his world [M]. 2nd Ed.London: Routledge, 2002.
[5] PERLOFF M G. Charles Olson and the “Inferior Predecessors”: “Projective Verse” revisited [J]. ELH, 1973,40(2):285-306.
[6] HOLQUIST M. The dialogic imagination: four essays by M.M. Bakhtin [M]. Austin: U of Texas Press, 1981:296.
[7] CREELEY R. Selected writings of Charles Olson [M]. New York: New Directions Publishing Corporation, 1966.
[8] OLSON C. Additional prose [M]. Bolinas: Four Seasons Foundation, 1974.
[9] BAKHTIN M M. Problems of Dostoevsky’s poetics [M]. NY: Ardis Publishers, 1973.
[10] BRAM S. Charles Olson and Alfred North Whitehead [M]. Lewisberg: Bucknell UP, 2004:48.
[11] MERRILL T F. The poetry of Charles Olson: a primer [M]. Newark: University of Delaware Press, 1982.
[12] PREMINGER A, BROGAN T V F. The New Princeton encyclopedia of poetry and poetics [M]. Princeton: Princeton University Press, 1993:421.
[13] CREELEY R. Contexts of poetry: interviews 1961—1971 [M]. Berkeley, CA: Four Seasons Foundation, 1973:78.
[14] MORRIS P. The Bakhtin reader: selected writings of Bakhtin, Medvedev and Voloshinov [M]. London: Edward Arnold, 1994.
[15] KIMMELMAN B. “Equal, that is, to the Real Itself”: the new physics, Charles Olson, and Avant-Garde poetics [J]. DQR Studies in Literature, 2010,47(1): 641-667.
[16] BYRD D. Charles Olson’s maximus [M]. Urbana, Ill: University of Illinois Press, 1980:38.
[17] WALDROP P. Charles Olson: process and relationship [J].Twentieth Century Literature, 1977,23(4): 467-486.
[18] OLSON C. Human universe and other essays [M]. New York: Grove Press, Inc, 1967.
[19] BAKHTIN M M. Art and answerability: early philosophical essays [M]. Austin: University of Texas Press, 1990:168.
[20] CREELEY R. A quick graph: collected notes & essays[M]. San Francisco: Four Seasons Foundation, 1970:154.
[21] MARIANNE SHAPIRO, MICHAEL SHAPIRO. Dialogism and the addressee in lyric poetry [J]. University of Toronto Quarterly, 1992,61(3):392-413.
[22] OLSON C. The special view of history [M].Berkeley,CA: Oyez,1970:45.
[23] SCHOLER D M. Reviewed works:The Holy Bible:new international version:the new testament by; the translator’s new testament by[J].Journal of Biblical Literature, 1974,93(4):591-594.
[24] MACLEAN M. Narrative as performance: the baudelairean experiment [M]. London: Routledge, 1988:135.
[25] 刘象愚,杨恒达,曾艳兵.从现代主义到后现代主义[M].北京:高等教育出版社,2002:309.
[26] MAUD R. Charles olson′s reading: a biography[M].Carbondale and Edwardsville:Southern Illinois University Press,1996:59.
[27] DAVENPORT C. Scholia and conjectures for Olson’s “The Kingfishers”[J].Boundary 2, 1973,2(1/2):250-262.
(1)奥尔森通过考古发现,从公元前3378年到大约公元前1200年,苏美尔是文明的中心,因为“这一民族具备非常确切而优良的力量,以致于周围的所有民族都得到它的供给,营养,得以壮大和发展,以致于城市是一种聚合”。“确切而优良的力量”指自然的力量。但是到大约公元前1200年时,“某种东西破裂了”,“东方”和“西方”开始人为地存在。从公元前3378至公元前1200年,人们想了解苏美尔这个中心,“聚合意愿”占主导地位;而自公元前1200年开始,一种相反的意愿,即“离散意愿”成功地取而代之。在此意愿之下,人们以自我为中心,试图征服或掌控外部现实。参见Charles Olson,The Special View of History,edited by Ann Charters,Berkeley,Calif.:Oyez,1970,p.19-20。
(1)拉尔夫·莫德所著的《自传》记载,奥尔森从他的法国朋友让·里波(Jean Riboud)那里得知毛泽东的“曙光就在前面”和“我们必须/起来/行动”。这也解释了为何原诗中这两句话都是法语。参见Ralph Maud,Charles Olson’s Reading:A Biography,Carbondale and Edwardsville:Southern Illinois University Press,1996,p.71。
(1)奥尔森的藏书中有威廉·普雷斯科特(William Prescott)所著的《征服墨西哥的历史》(History of the Conquest of Mexico)。从此书中,他获悉了西班牙征服者科特斯在墨西哥所做的一切。参见Ralph Maud,Charles Olson’s Reading:A Biography,Carbondale and Edwardsville:Southern Illinois University Press,1996,p.256-257。