人性心灵，灵性自然
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摘要
维克多·彼得罗维奇·阿斯塔菲耶夫(1924-2001),苏联当代著名抒情小说作家,被俄罗斯誉为“活着的经典”,他是真正的自然之子,拥有易于感受自然之美的心灵,其长篇小说《鱼王》(1976)是俄罗斯生态文学的经典著作。1978年,《鱼王》获苏联国家奖。苏联著名评论家马卡罗夫说过:“就其本性来说,他是个道德作家,人性的诗人,他是一位善于写精神这样一种虚无缥缈、难以言传,然而又是人人都能心领神会的事物的艺术家。”阿斯塔菲耶夫是20世纪俄罗斯生态文学的著名代表作家之一,其长篇小说《鱼王》充分体现了他的生态思想:对人类导致的人与自然、人与人的不和谐进行了严厉地批判,倡导人类承担生态责任,并提出了人与自然和谐相处的生态理想。
《鱼王》以西伯利亚大森林为背景,描写了森林、河流的动人景致,但更多地讲述了一系列关于偷猎者的故事,他们丧失人性、摧残自然,最终落得可悲的结局。《鱼王》从人性、道德的高度来透视人与自然的关系,贬恶扬善,它告诉人们:“无理性的人在摧毁大自然的同时,也在道德上摧毁自己。”作者在《鱼王》中提出了一个道德准则:爱护自然、保护自然是有道德、有人性的表现;破坏自然、糟蹋自然则是无道德、丧失人性的表现。在他看来,爱护自然的人,对人的态度也是友善的;而破坏自然的人,对人的态度也必是残忍的。阿斯塔菲耶夫认为,人类只有理性地善待生态环境;敬畏自然界的一切生命;承担起保护自然的责任和义务;才能真正的实现人与自然的和谐友好。
本文分为三个部分来论述阿斯塔菲耶夫的《鱼王》和他的生态思想:
第一部分:《鱼王》的生态思想批判内蕴。作家针对人类中心主义思想、人类文明和欲望进行严厉地批判,并指责非理性的社会决策对人民生活造成的不公和困扰。
第二部分:《鱼王》的生态责任观。作家认为人类作为有理性的物种必须承担起生态责任,人类有义务对整个生态系统的和谐和平衡负责。
第三部分:《鱼王》的“天人和谐”理想。虽然作家在探索人与自然和谐发展的道路上产生困惑,但还是抱有乐观的信念,他在批判人类罪行之余,也鼓励人类树立正确的观念,呼唤人类回归自然、融入自然、感悟自然,努力实现人类与自然和谐的生态理想。
Viktor Petrovich Astafiyev (1924-2001) was a famous Soviet contemporary lyric fiction writer. With the soul of feeling the beauty of nature, he was the so-called“son of nature”and hailed by Russian as "the classic alive". His novel Czar Fish(1976) was the Russian ecological literature classics. Czar Fish was honoured of Soviet Union national awards in 1978. The Soviet Union well-known critic Makarov once said,“On his nature, he was a moral writer, poet of humanity. He was an artist who was good at writing such things that were hype, almost unspeakable, but everyone could understand them.”Astafiyev was one of well-known Russian ecological literature writers in the 20th century. His novel Czar Fish completely reflected his ecological thinking: Human was severely criticized of the disharmony of human and the natural world. He advocated to promote human ecological responsibility and posed the ecological ideal that man and nature should live in harmony.
With the Siberian forest as the background, Astafiyev described the moving scenery of the forest and rivers in Czar Fish. But more were focused on a series of stories of the poachers, who lost their humanity, destroyed the nature, and ultimately came to the sad conclusion. To the height of the humanity and morality, Czar Fish observed the relationship between man and nature, banished evil and advocated virtue. It told people, "Irrational people made destruction of nature, they also caused the moral destruction of their own in the same time." In Czar Fish, Astafiyev proposed a code of ethics that protecting and caring for the nature was the reflection of humanity and morality, while destructing and wasting the nature displayed the lack of humanity and morality. In his opinion, who loved the nature was also friendly to other people. However, who destructed the nature was cruel to others. To realize the harmony between human and the nature, Astafiyev believed that people should care for the ecology rationally, be in awe of all lives of the nature, and assume the responsibility and obligation of protecting the nature.
This paper is divided into three parts to describe Czar Fish by Astafiyev and his ecological thinking:
PART 1 :The ecological criticism connotation of Czar Fish The author severely criticized ideology against human-centered thinking, human civilization and desire. Astafiyev accused the irrational decision-making on the social life of people in the injustice and distress.
PART 2: The view of ecological responsibility of Czar Fish The author believed that as a rational species man must take up ecological responsibility. While people have to take the obligation of keeping the harmony and balance of the whole human ecosystem.
PART 3: The ideal of“heaven-human harmony”of Czar Fish
Although the author sort of confused on the road of exploring the harmonious development of man and nature, he was optimistic about this problem. He criticized humanity crimes while also encouraged human to establish a correct concept. He called for human to regress into the nature, reunify with the nature, and feel the sentiment of the nature. Efforts should be made to achieve the ecological ideal that man and nature live in harmony.
《鱼王》以西伯利亚大森林为背景,描写了森林、河流的动人景致,但更多地讲述了一系列关于偷猎者的故事,他们丧失人性、摧残自然,最终落得可悲的结局。《鱼王》从人性、道德的高度来透视人与自然的关系,贬恶扬善,它告诉人们:“无理性的人在摧毁大自然的同时,也在道德上摧毁自己。”作者在《鱼王》中提出了一个道德准则:爱护自然、保护自然是有道德、有人性的表现;破坏自然、糟蹋自然则是无道德、丧失人性的表现。在他看来,爱护自然的人,对人的态度也是友善的;而破坏自然的人,对人的态度也必是残忍的。阿斯塔菲耶夫认为,人类只有理性地善待生态环境;敬畏自然界的一切生命;承担起保护自然的责任和义务;才能真正的实现人与自然的和谐友好。
本文分为三个部分来论述阿斯塔菲耶夫的《鱼王》和他的生态思想:
第一部分:《鱼王》的生态思想批判内蕴。作家针对人类中心主义思想、人类文明和欲望进行严厉地批判,并指责非理性的社会决策对人民生活造成的不公和困扰。
第二部分:《鱼王》的生态责任观。作家认为人类作为有理性的物种必须承担起生态责任,人类有义务对整个生态系统的和谐和平衡负责。
第三部分:《鱼王》的“天人和谐”理想。虽然作家在探索人与自然和谐发展的道路上产生困惑,但还是抱有乐观的信念,他在批判人类罪行之余,也鼓励人类树立正确的观念,呼唤人类回归自然、融入自然、感悟自然,努力实现人类与自然和谐的生态理想。
Viktor Petrovich Astafiyev (1924-2001) was a famous Soviet contemporary lyric fiction writer. With the soul of feeling the beauty of nature, he was the so-called“son of nature”and hailed by Russian as "the classic alive". His novel Czar Fish(1976) was the Russian ecological literature classics. Czar Fish was honoured of Soviet Union national awards in 1978. The Soviet Union well-known critic Makarov once said,“On his nature, he was a moral writer, poet of humanity. He was an artist who was good at writing such things that were hype, almost unspeakable, but everyone could understand them.”Astafiyev was one of well-known Russian ecological literature writers in the 20th century. His novel Czar Fish completely reflected his ecological thinking: Human was severely criticized of the disharmony of human and the natural world. He advocated to promote human ecological responsibility and posed the ecological ideal that man and nature should live in harmony.
With the Siberian forest as the background, Astafiyev described the moving scenery of the forest and rivers in Czar Fish. But more were focused on a series of stories of the poachers, who lost their humanity, destroyed the nature, and ultimately came to the sad conclusion. To the height of the humanity and morality, Czar Fish observed the relationship between man and nature, banished evil and advocated virtue. It told people, "Irrational people made destruction of nature, they also caused the moral destruction of their own in the same time." In Czar Fish, Astafiyev proposed a code of ethics that protecting and caring for the nature was the reflection of humanity and morality, while destructing and wasting the nature displayed the lack of humanity and morality. In his opinion, who loved the nature was also friendly to other people. However, who destructed the nature was cruel to others. To realize the harmony between human and the nature, Astafiyev believed that people should care for the ecology rationally, be in awe of all lives of the nature, and assume the responsibility and obligation of protecting the nature.
This paper is divided into three parts to describe Czar Fish by Astafiyev and his ecological thinking:
PART 1 :The ecological criticism connotation of Czar Fish The author severely criticized ideology against human-centered thinking, human civilization and desire. Astafiyev accused the irrational decision-making on the social life of people in the injustice and distress.
PART 2: The view of ecological responsibility of Czar Fish The author believed that as a rational species man must take up ecological responsibility. While people have to take the obligation of keeping the harmony and balance of the whole human ecosystem.
PART 3: The ideal of“heaven-human harmony”of Czar Fish
Although the author sort of confused on the road of exploring the harmonious development of man and nature, he was optimistic about this problem. He criticized humanity crimes while also encouraged human to establish a correct concept. He called for human to regress into the nature, reunify with the nature, and feel the sentiment of the nature. Efforts should be made to achieve the ecological ideal that man and nature live in harmony.
引文
[1] 阿斯塔菲耶夫.鱼王[M].上海:上海译文出版社,1979:2-589.
[2] 余正荣.生态智慧论[M].北京:中国社会科学出版社,1996:226-257.
[3] Н.Н.Моисеев.Быть или небыть…Человечеству?[M].Москва,1999:ст.284.
[4] В.Астафьев.Память сердца[M].Литературная газета,1978:122.
[5] 梁坤.末世与救赎—20 世纪俄罗斯文学主题的宗教文化阐释[M].北京:中国人民大学出版社,2007:107.
[6] 詹姆斯·乔依斯.文艺复兴运动文学的普遍意义[N].外国文学导报,1985:转引自 于明清.阿斯塔菲耶夫-俄罗斯生态文学的守望者[D]. 国家图书馆博士论文文库.
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[17] 杨通进.走向深层的环保[M].四川:四川人民出版社,2000:122.
[18] 王诺.欧美生态文学[M].北京:北京大学出版社,2003:208.
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[21] 曹孟勤.人性与自然:生态伦理哲学基础反思[M].南京:南京师范大学出版社,2004:131.
[22] 王诺.欧美生态文学[M].北京:北京大学出版社,2003:205.
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[4] В.Астафьев.Память сердца[M].Литературная газета,1978:122.
[5] 梁坤.末世与救赎—20 世纪俄罗斯文学主题的宗教文化阐释[M].北京:中国人民大学出版社,2007:107.
[6] 詹姆斯·乔依斯.文艺复兴运动文学的普遍意义[N].外国文学导报,1985:转引自 于明清.阿斯塔菲耶夫-俄罗斯生态文学的守望者[D]. 国家图书馆博士论文文库.
[7] 邦达列夫.瞬间录[J].当代苏联文学,1986:113.
[8] 利奥波德.沙乡年鉴[M].长春:吉林人民出版社,1997:36.
[9] 曾繁仁. 人与自然:当代生态文明视野中的美学与文学[M].郑州:河南人民出版社,2006:88.
[10] 阿斯塔菲耶夫.阿斯塔菲耶夫散文选[M].天津:百花文艺出版社,2005:16.
[11] 杨秀杰.色彩与文学情感—浅析俄国象征派诗著色系喻义[J].俄罗斯文艺,2002,111.
[12] 曹孟勤.人性与自然:生态伦理哲学基础反思[M].南京:南京师范大学出版社,2004: 326.
[13] 于明清.阿斯塔菲耶夫-俄罗斯生态文学的守望者[D]. 国家图书馆博士论文文库,2004:41.
[14] 罗尔斯顿.哲学走向荒野[M].长春:吉林人民出版社,2000:444.
[15] 白平则.人与自然和谐关系的构建—环境法基本问题研究[M].北京:中国法制出版社,2006:6.
[16] В.Астафьев.Человек к концу века стал ещё более одиноким[M].Литературная газета, 1997:转引自 梁坤.末世与救赎—20 世纪俄罗斯文学主题的宗教文化阐释[M].北京:中国人民大学出版社,2007,120.
[17] 杨通进.走向深层的环保[M].四川:四川人民出版社,2000:122.
[18] 王诺.欧美生态文学[M].北京:北京大学出版社,2003:208.
[19] 阿斯塔菲耶夫.鱼王[M].上海:上海译文出版社,1982:9.
[20] 杨素梅,闫吉青.俄罗斯生态文学论[M].北京:人民文学出版社,2006:212.
[21] 曹孟勤.人性与自然:生态伦理哲学基础反思[M].南京:南京师范大学出版社,2004:131.
[22] 王诺.欧美生态文学[M].北京:北京大学出版社,2003:205.
[23] Л.М.Шаталова.Человек и природа в современной советской прозе[M].Изд.КИШИНЕВ “ШТИИНЦА” 1980:ст.71.
[24] 余正荣.生态智慧论[M].北京:中国社会科学出版社,1996:257.
[25] 王诺.欧美生态文学[M].北京:北京大学出版社 2003:229.
[26] 杨素梅.20 世纪俄罗斯文坛上的生态文学[J]. 河南大学外语学院.
[27] 孙婷.简析维·阿斯塔菲耶夫《鱼王》中的道德拯救观[J].西安外国语学院学报,2005.
[28] 赵建常.灵性的自然,和谐的世界—阿斯塔菲耶夫《俄罗斯菜园颂》解读[J].南京大学中文系.
[29] 张丽军,乔焕江.生态文学诞生根源探析[J].长春大学学报,2004.
[30] 吴萍.大自然的呼唤—前苏联生态文学管窥[J].国外社会科学,1998.
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