刘醒龙小说的现实关怀及其超越
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摘要
为了更加全面认识刘醒龙的小说创作概貌及其关注现实的精神,笔者通过文本细读,在忠于自己的阅读体验基础上,写成了本文。全文分五部分:引言、结语以及正文的三部分。内容提要如下:
引言部分介绍刘醒龙及其小说在当下文坛的地位,并简要总结刘醒龙小说的研究现况,阐明本文的研究方向。
第一章以刘醒龙上个世纪80年代的作品为论述对象,分为两部分。第一部分论述此时期小说创作上两个特点——在文化指向上他的小说和寻根文学有相通之处,都借助于神话、传说、梦幻、风俗、深山大林来表现一种古老文化;在形式上他又借鉴当时流行的预叙、叙事圈套等技巧。第二部分深入论述作品的深层意蕴——拨开文化和技巧的雾帐,我们看到的是关注现实的主题,只不过作者采用了一种隐讳的寓言的表达方式。其中第二部分分两个小方面论述,即“老人:传统的象征”和“现实的寓言化”两部分。
第二章论述90年代刘醒龙创作直面现实的特点。90年代后,刘醒龙的小说完成了一次大的转型,由对神话、传说、梦幻、风俗、深山大林的关注转向了世俗的人和事,他的小说成了“现实主义”回归的标志。他的小说通过对两类人(底层官员和百姓)的关注,表达了对现实的深切忧患。此时期刘醒龙的创作不仅关注社会底层百姓的生存状况,更关注他们的精神存在状态。本章分为三部分:第一部分分析了底层官员的酸辣生活,从“伪保长抢粮图”、“为民谋富图”“争权夺利图”三个小方面展示底层官员的百态,并分析作者对这些腐败现象的态度及这种态度产生的深层原因;第二部分论述了底层百姓在无奈的生活中闪耀的人性光辉,分为两小节,第一节探讨底层百姓的人格状态,男人坚韧女人柔和仁慈;第二节探讨底层百姓的精神存在状态,第二节又从四个小方面进行论述(即:关注人的灵魂,关注命运,撤离与守望的矛盾,希望与失望的永恒悖论);第三部分分析此时期在小说叙事上所表现出来的平实风格:语言平实、叙事模式平实。
第三章以其第三阶段的代表作《圣天门口》为探讨对象,论述其小说依托于历史叙事却实现了对现实的超越,从而实现了对历史、对现实的理性思考,完成了小说的构建:传达仁爱观。分为两部分:第一部分在将《圣天门口》和同类“革命历史小说”作比较的基础上,指明这种历史的表述形式所寄托的价值追求;第二部分在第一部分论述的基础上进一步探讨《圣天门口》的深层寓意:通过历史寓言传达对历史、现实、人生的理解,寄予作家对社会的关注,实现了对现实的超越,表达了一种形上追求——仁善是人类的梦想、人类的追求、人类的福音。
结语部分简要总结全文并谈及刘醒龙小说创作的不足,最后对其创作做了展望。
In order to recognize the creative concept and the spirits about the reality in the novels of Liuxinglong, the author through close reading the text based on her own reading experience and finished this thesis. It was composed by five parts: introduction, conclusion, and the body which was consist of the other three parts.
In the introduction, author introduced the position of Liuxinglong and his novels in the literature field, then gave a brief summary about the current situation of studying Liuxinglong novels. Finally she pointed out the study direction of this thesis.
The first chapter took 1980s works of Liuxinglong as study subject, which was divided into two parts. The first part discussed two characteristics in creating novels at this period. In the culture direction his novels are similar to the seeking root literature; both of them expect to present a kind of ancient culture through mythology, legend, illusion, custom and forest. In the form he drew support from the current popular techniques of the preliminary narration, narrative trap setting. In the second part author discussed the deep implication of the works and showed us with the theme of concerning about the reality in an obscure allegory way. The second part also discussed in two directions: the old man symbolizes the tradition and the allegorized reality.
In the second chapter author pointed out the characteristics of Liuxinglong’s novels in 1990s which were directly face the reality. After 1990s the novels of Liuxinglong had finished a great transformation: his concerns from mythology, legend, illusion, custom and forest to the worldly people and events. His novels have become a mark of returning to the realism. Through concerning about two types people: lower level officials and the common people, his novels expressed the deep concern to the reality. At this time the works of Liuxinglong concerned not only the physical but also the psychological state of the common people. The body was divided into thee parts. In the first part author analyzed the rotten life of the lower level officials and fully displayed the kaleidoscopic pictures, then analyzed the writer’s attitude to these corruptions and the deep causes which made him to produce the attitude. In the second part the author discussed the human nature radiance which reflected in the common people’s choiceless life. Firstly she argued the personality of the common people: the man is persistent and the woman is gentle and merciful. Secondly, she discussed the spiritual state of the common people: the concerns of the soul, the fate and the contradiction of the leaving and waiting, the hope and disappointment. In the third part author analyzed the natural style of the novel based on the language and narrative model of this period.
In the third chapter, author took the representative work shengtianmengkou as an example to discuss the structure of the novel and pointed out the novel had transcended the reality on the basis of the reality, and then he carried out the rational contemplation on history and reality. Firstly, author, comparing shengtianmengkou with other revolutionary historical novels, pointed out that the novel shengtianmengkou expressed a kind of form and value aspiration to the history. Secondly, author made a further discussion and argued about the deep implication. Through the allegorized story the writer expressed his understanding of the history, reality and life, placed his concern on the society and fulfilled the transcendence of the reality. He expressed a kind of formal aspiration namely the benevolence is human’s dream, aspiration and happiness.
In the conclusion, author made a brief summary of the thesis and argued about the insufficient of Liuxinglong’s novels and prospected on his creating.
引言部分介绍刘醒龙及其小说在当下文坛的地位,并简要总结刘醒龙小说的研究现况,阐明本文的研究方向。
第一章以刘醒龙上个世纪80年代的作品为论述对象,分为两部分。第一部分论述此时期小说创作上两个特点——在文化指向上他的小说和寻根文学有相通之处,都借助于神话、传说、梦幻、风俗、深山大林来表现一种古老文化;在形式上他又借鉴当时流行的预叙、叙事圈套等技巧。第二部分深入论述作品的深层意蕴——拨开文化和技巧的雾帐,我们看到的是关注现实的主题,只不过作者采用了一种隐讳的寓言的表达方式。其中第二部分分两个小方面论述,即“老人:传统的象征”和“现实的寓言化”两部分。
第二章论述90年代刘醒龙创作直面现实的特点。90年代后,刘醒龙的小说完成了一次大的转型,由对神话、传说、梦幻、风俗、深山大林的关注转向了世俗的人和事,他的小说成了“现实主义”回归的标志。他的小说通过对两类人(底层官员和百姓)的关注,表达了对现实的深切忧患。此时期刘醒龙的创作不仅关注社会底层百姓的生存状况,更关注他们的精神存在状态。本章分为三部分:第一部分分析了底层官员的酸辣生活,从“伪保长抢粮图”、“为民谋富图”“争权夺利图”三个小方面展示底层官员的百态,并分析作者对这些腐败现象的态度及这种态度产生的深层原因;第二部分论述了底层百姓在无奈的生活中闪耀的人性光辉,分为两小节,第一节探讨底层百姓的人格状态,男人坚韧女人柔和仁慈;第二节探讨底层百姓的精神存在状态,第二节又从四个小方面进行论述(即:关注人的灵魂,关注命运,撤离与守望的矛盾,希望与失望的永恒悖论);第三部分分析此时期在小说叙事上所表现出来的平实风格:语言平实、叙事模式平实。
第三章以其第三阶段的代表作《圣天门口》为探讨对象,论述其小说依托于历史叙事却实现了对现实的超越,从而实现了对历史、对现实的理性思考,完成了小说的构建:传达仁爱观。分为两部分:第一部分在将《圣天门口》和同类“革命历史小说”作比较的基础上,指明这种历史的表述形式所寄托的价值追求;第二部分在第一部分论述的基础上进一步探讨《圣天门口》的深层寓意:通过历史寓言传达对历史、现实、人生的理解,寄予作家对社会的关注,实现了对现实的超越,表达了一种形上追求——仁善是人类的梦想、人类的追求、人类的福音。
结语部分简要总结全文并谈及刘醒龙小说创作的不足,最后对其创作做了展望。
In order to recognize the creative concept and the spirits about the reality in the novels of Liuxinglong, the author through close reading the text based on her own reading experience and finished this thesis. It was composed by five parts: introduction, conclusion, and the body which was consist of the other three parts.
In the introduction, author introduced the position of Liuxinglong and his novels in the literature field, then gave a brief summary about the current situation of studying Liuxinglong novels. Finally she pointed out the study direction of this thesis.
The first chapter took 1980s works of Liuxinglong as study subject, which was divided into two parts. The first part discussed two characteristics in creating novels at this period. In the culture direction his novels are similar to the seeking root literature; both of them expect to present a kind of ancient culture through mythology, legend, illusion, custom and forest. In the form he drew support from the current popular techniques of the preliminary narration, narrative trap setting. In the second part author discussed the deep implication of the works and showed us with the theme of concerning about the reality in an obscure allegory way. The second part also discussed in two directions: the old man symbolizes the tradition and the allegorized reality.
In the second chapter author pointed out the characteristics of Liuxinglong’s novels in 1990s which were directly face the reality. After 1990s the novels of Liuxinglong had finished a great transformation: his concerns from mythology, legend, illusion, custom and forest to the worldly people and events. His novels have become a mark of returning to the realism. Through concerning about two types people: lower level officials and the common people, his novels expressed the deep concern to the reality. At this time the works of Liuxinglong concerned not only the physical but also the psychological state of the common people. The body was divided into thee parts. In the first part author analyzed the rotten life of the lower level officials and fully displayed the kaleidoscopic pictures, then analyzed the writer’s attitude to these corruptions and the deep causes which made him to produce the attitude. In the second part the author discussed the human nature radiance which reflected in the common people’s choiceless life. Firstly she argued the personality of the common people: the man is persistent and the woman is gentle and merciful. Secondly, she discussed the spiritual state of the common people: the concerns of the soul, the fate and the contradiction of the leaving and waiting, the hope and disappointment. In the third part author analyzed the natural style of the novel based on the language and narrative model of this period.
In the third chapter, author took the representative work shengtianmengkou as an example to discuss the structure of the novel and pointed out the novel had transcended the reality on the basis of the reality, and then he carried out the rational contemplation on history and reality. Firstly, author, comparing shengtianmengkou with other revolutionary historical novels, pointed out that the novel shengtianmengkou expressed a kind of form and value aspiration to the history. Secondly, author made a further discussion and argued about the deep implication. Through the allegorized story the writer expressed his understanding of the history, reality and life, placed his concern on the society and fulfilled the transcendence of the reality. He expressed a kind of formal aspiration namely the benevolence is human’s dream, aspiration and happiness.
In the conclusion, author made a brief summary of the thesis and argued about the insufficient of Liuxinglong’s novels and prospected on his creating.
引文
1《一碗油盐饭》前天/我放学回家/锅里有一碗油盐饭/昨天/我放学回家/锅里没有一碗油盐饭/今天/我放学回家/炒了一碗油盐饭/放在妈妈的坟前。(见《将灵魂和血肉融入大别山—-记著名作家刘醒龙》黄晓环《武汉文史资料》 2003/08)
[1] 出版科学,2001(3).
[2] 河池师专学报(社会科学版), 1998,18(1).
[3] 湖北广播电视大学学报,1999(4).
[4] 黄冈师专学报(社会科学版), 1996,16(1).
[5] 理论与创作,2000(2).
[6] 当代作家评论,1997(5).
[7] 小说评论,1997 (3).
[8] 当代作家评论,1997(5).
[9] 安徽大学学报(哲学社会科学版),1999,23 (2).
[10] 小说评论 1997, (3).
[11] 当代作家评论,1997(5).
[12] 小说月报,1992.
[13] 和田师范专科学校学报(汉文综合版),2004 ,24(3).
[14] 小说评论 2007(1).
[15] 湖北大学学报(哲学社会科学版) ,2001 (5).
[16] 当代作家评论,2006 (6)期.
[17] 潍坊学院学报 ,2006,6(3).
[18] 安康师专学报, 2006,18(6).
[19] 小说评论,2005(06).
[20] 当代作家评论,2006(6).
[21] 南方文坛,2006(5).
[22] 当代作家评论,2006 (6).
[23] 当代文坛,2000(5).
[24] 黄冈师专学报(社会科学版),1996,16 (1).
[25][49] [52] 周新民、刘醒龙.和谐:当代文学的精神再造——刘醒龙访谈录[J] .小说评论,2007,(1):62、65.
[26] [27] [34] [35] [38] 刘醒龙.创作手记——仅有热爱是不够的[J]. 当代作家评论,1997 ,(5):100、102、102.
[28] 郑万隆.我的根[J].上海文学,1985,(5):45.
[29] 庞守英.新时期文学的精神走向[M].山东大学出版社出版,2006,288.
[30] 沈嘉达.女人天然是艺术—刘醒龙女性观解析[J].当代文坛,2006(6):45.
[31] 刘醒龙.疼痛温柔[Z].群众出版社,1997,111.
[32][44] 刘醒龙.疼痛温柔[Z].群众出版社 1997,113.
[33] [42] 陈平原.中国小说叙事模式的转变[M].北京大学出版社,2003.36、4.
[36] 周介人.现实主义再掀冲击波-----编者的话[J].上海文学,1998,(8).
[37] 王升.评刘醒龙的边缘性滑动[J].安徽大学学报(哲学社会科学版),1999,23(2):65.
[39] 刘醒龙 疼痛温柔[Z]. 群众出版社, 1997.
[40] 刘醒龙 听笛[A].中国当代作家选集丛书·刘醒龙卷[ Z] 北京:人民文学出版社 1999.
[41] 程世洲.“父亲”形象的文化意味[J].湖北大学学报(哲学社会科学版), 2001,28 (3):50.
[43]刘醒龙《生命是劳动与仁慈》人民文学社,1996,96.
[45][46][51] 王春林.对 20 世纪中国历史的消解与重构——评刘醒龙长篇小说《圣天门口》[J]. 小说评论,2005,(06):49、50、53.
[47] [48]洪治纲.“史诗”信念与民族文化的深层传达——论刘醒龙的长篇小说〈圣天门口〉[J].当代作家评论,2006,(6):145.
[50]黄子平.革命 历史 小说 [M].牛津大学出版社(香港),1996,2.
[53]陈美兰.对历史意义的追问与承担从〈圣天门口〉的创作引发的思考[J].当代作家评论,2006,(6):138.
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童庆炳:《文学理论教程》高等教育出版社 2004 年
许志英、丁帆:《中国新时期小说主潮》,人民文学出版社,2002 年 5 月版。
洪子诚:《中国当代文学史》,北京大学出版社,1999 年 8 月版。
钱理群、温儒敏、吴福辉:《中国现代文学三十年》,北京大学出版社,1998年 7 月版。
庞守英:《新时期文学的精神走向》 山东大学出版社 2006 年 3 月第 1 版
陈平原:《中国小说叙事模式的转变》北京大学出版社 2003 年 7 月 1 版
雷达:《文学活着》人民文学出版社 1995 年北京第 1 版
郭宝亮:《文化诗学视野中的新时期小说》河北人民出版社 2007 年
郭宝亮:《王蒙小说文体研究》北京大学出版社 2006 年
陈思和:《中国现当代文学名篇十五讲》北京大学出版社 2003 年
洪子诚:《中国当代文学史》北京大学出版社 1999 年
朱立元:《当代西方文艺理论》华东师范大学出版社 2005 年
赵敦华:《现代西方哲学新编》北京大学出版社
[美]迈克尔·莱恩著 赵炎秋译《文学作品的多重解读》北京大学出版社2006
陈晓明《无边的挑战》广西师范大学出版社 2004
程世洲:《刘醒龙论—血脉在乡村一侧》,湖北人民出版,2000 年 11 月版。
许志英、丁帆:《中国新时期小说主潮》,人民文学出版社,2002 年 5 月版。
孔范今:《二十世纪中国文学史》山东文艺出版社 1997
[1] 出版科学,2001(3).
[2] 河池师专学报(社会科学版), 1998,18(1).
[3] 湖北广播电视大学学报,1999(4).
[4] 黄冈师专学报(社会科学版), 1996,16(1).
[5] 理论与创作,2000(2).
[6] 当代作家评论,1997(5).
[7] 小说评论,1997 (3).
[8] 当代作家评论,1997(5).
[9] 安徽大学学报(哲学社会科学版),1999,23 (2).
[10] 小说评论 1997, (3).
[11] 当代作家评论,1997(5).
[12] 小说月报,1992.
[13] 和田师范专科学校学报(汉文综合版),2004 ,24(3).
[14] 小说评论 2007(1).
[15] 湖北大学学报(哲学社会科学版) ,2001 (5).
[16] 当代作家评论,2006 (6)期.
[17] 潍坊学院学报 ,2006,6(3).
[18] 安康师专学报, 2006,18(6).
[19] 小说评论,2005(06).
[20] 当代作家评论,2006(6).
[21] 南方文坛,2006(5).
[22] 当代作家评论,2006 (6).
[23] 当代文坛,2000(5).
[24] 黄冈师专学报(社会科学版),1996,16 (1).
[25][49] [52] 周新民、刘醒龙.和谐:当代文学的精神再造——刘醒龙访谈录[J] .小说评论,2007,(1):62、65.
[26] [27] [34] [35] [38] 刘醒龙.创作手记——仅有热爱是不够的[J]. 当代作家评论,1997 ,(5):100、102、102.
[28] 郑万隆.我的根[J].上海文学,1985,(5):45.
[29] 庞守英.新时期文学的精神走向[M].山东大学出版社出版,2006,288.
[30] 沈嘉达.女人天然是艺术—刘醒龙女性观解析[J].当代文坛,2006(6):45.
[31] 刘醒龙.疼痛温柔[Z].群众出版社,1997,111.
[32][44] 刘醒龙.疼痛温柔[Z].群众出版社 1997,113.
[33] [42] 陈平原.中国小说叙事模式的转变[M].北京大学出版社,2003.36、4.
[36] 周介人.现实主义再掀冲击波-----编者的话[J].上海文学,1998,(8).
[37] 王升.评刘醒龙的边缘性滑动[J].安徽大学学报(哲学社会科学版),1999,23(2):65.
[39] 刘醒龙 疼痛温柔[Z]. 群众出版社, 1997.
[40] 刘醒龙 听笛[A].中国当代作家选集丛书·刘醒龙卷[ Z] 北京:人民文学出版社 1999.
[41] 程世洲.“父亲”形象的文化意味[J].湖北大学学报(哲学社会科学版), 2001,28 (3):50.
[43]刘醒龙《生命是劳动与仁慈》人民文学社,1996,96.
[45][46][51] 王春林.对 20 世纪中国历史的消解与重构——评刘醒龙长篇小说《圣天门口》[J]. 小说评论,2005,(06):49、50、53.
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