劳伦斯诗歌中的黑色生态意识
摘要
戴·赫·劳伦斯是一位伟大的小说家,也是一位伟大的诗人。虽然他作为小说家享有盛名,但他的诗名却仍然不为许多人所知。然而,劳伦斯恰恰是在诗歌中说出了他20年来一直想说的真心话,而且只是在诗歌中或者首次是在诗歌中表达了他的一些思想。诗歌作为劳伦斯内心情感生活的传记,凝聚着他对自然生命的全部感悟和哲思。本论文拟以生态批评理论为依托、以文本细读为基础、以当代生态诗歌为参照,结合考古学、人类学、自然科学等学科的一些相关研究成果,对劳伦斯诗歌中的黑色生态意识予以全面考察。
劳伦斯的黑色生态意识本质上是一种深刻的生命意识,这种生命意识是劳伦斯看待一切事物的出发点和落脚点。劳伦斯在诗歌中着力表现的三大主题??“野蛮人”、动物、死亡??都是从不同的侧面、以不同的方式表达了劳伦斯对生命的关怀:他对基督教一神教的摒弃、对“野蛮人”原始自然宗教的皈依是为了重新完善自我与自然的关系,促进自然生命的活跃和繁盛;他对“低等”和“有害”动物的肯定和理解、对人与动物之间平等互通的倡导和描写扩大了生命想象的范畴,激发了尊重每一个动物、敬畏一切生命的理念;他对永恒的质疑和否定、对自然暴力的肯定和褒扬是出于对死亡即再生的深刻思考,是为了藉由死亡来保障生命之树的常青。就劳伦斯黑色生态意识的论述而言,论文共在五个方面有所创新:
提出并论证了劳伦斯的生态意识是黑色的生态意识这一核心概念。这一概念的提出旨在说明,通常所说的绿色生态意识不能有效地表征劳伦斯生态意识的前瞻性、深刻性和独特性,而黑色的生态意识无论从主题覆盖面的广度、生态蕴意的深度还是劳伦斯钟情于黑色、喜用黑色来表征生命/生命力的反传统品格来看,都能很好地反映出劳伦斯生态意识的深刻内涵。
以当代生态诗歌为鉴来反观劳伦斯的诗歌。当代生态诗歌是当代生态思考的前沿,其中的一些前沿思想大都可以从劳伦斯的诗歌中觅得。这一反观视角不仅映现出劳伦斯生态意识的前瞻性和深刻性,而且也映现出它在当下生态语境中勃发出来的生命力,而这正是其前瞻性和深刻性的价值和意义所在。
将叙事空间理论引入诗歌解读。劳伦斯是一位空间意识很强的作家和诗人,他的空间意识定会在诗歌中得以体现。运用叙事空间理论的一些原则和方法来解读劳伦斯的诗歌,不仅是对学界仅在时间叙事的框架下来解读劳伦斯诗歌的一种突破,而且在空间纬度上进一步凸显出劳伦斯的黑色生态意识。
厘清了生态批评话语对拟人论的歧见,肯定了劳伦斯诗歌中拟人论的生态价值和生态意义。劳伦斯笔下的拟人论不仅揭示了动物作为主体的异质性,而且也揭示了人类与动物之间的同质性,这种同质性在生命的最深处彰显出人兽之间的平等与互通。这也就是说,即使在拟人论这个容易与人类中心发生纠葛的视点上,劳伦斯的生态意识照样能够得到充分彰显。
针对学界对劳伦斯灵魂不灭思想所下的“唯心”定论,提出并论证了劳伦斯笔下灵魂的物质属性和灵魂不灭的科学依据,并从劳伦斯对火之灵魂的钟情入手来说明他笔下的灵魂是指万物的灵魂,而灵魂不灭自然是指万物的灵魂之火不灭,进而揭示出劳伦斯灵魂不灭思想中所蕴含的深刻而独特的生态伦理价值。
本研究的启示意义共有三点:对生态现实的启示意义,对生态书写的启示意义,对劳伦斯文化定位的启示意义。
D. H. Lawrence is a great poet as well as a great novelist. His name as a great novelist is known almost to everyone, but his name as a great poet is still to be known to many. The point is that it is in his poems that he speaks his mind which he pondered over more that 20 years, and it is in his poems that some of his reflections are expressed for either the first time or the only time. According to Lawrence, poems are a record of his innermost emotional life, it follows that they must be a crystallization of his intuitive understandings and philosophical perceptions of natural lives. Such being the background, this thesis attempts to make a comprehensive study of the dark ecological consciousness in D. H.
Lawrence’s poems. The interpreting of his poems is based on meticulous scrutiny in the framework of theories of ecological criticism, with reference to contemporary ecological poetry and to the discoveries in archeology, anthropology, and natural sciences. Lawrence’s dark ecological consciousness, in essence, is a profound life consciousness, which serves both as the point of departure and as the point of stand for him to perceive things. The three major themes Lawrence deliberates on in his poems?“savages”, animals, and death?are the aspects in which he intimates his concern for life. His abandonment of Christian monotheism and his conversion to the primitive religion of nature practised by the“savages”are for the purpose of modifying the relationship between self and nature so as to enhance the liveliness and prosperity of natural lives; his affirmation and understanding of the“lower”and“verminous”species, and his advocacy and lineation of equality between humans and animals broaden our scope of imaginative response to life, thus inspiring respect in us for every animal and awe of every form of life; his challenge and negation of immortality, his approval of and praise for natural violence are the outcome of his deliberation on the death-life cycle, which is a guarantee of the ever-greenness of the tree of life. In discussing the essence of D. H. Lawrence’s dark ecological consciousness this thesis has made breakthroughs in the following aspects:
Putting forward and demonstrating the core concept that Lawrence’s is a dark ecological consciousness. Whereas the generally-acknowledged green ecological consciousness can hardly represent, to its full extent, the pro-active, profound and unique nature of D. H. Lawrence’s ecological consciousness, a dark ecological consciousness can embody the connotations of his ecological consciousness since it boasts breadth of theme coverage, depth of connotations and his anti-traditional preference for dark colours in representing life and its vitality.
Using contemporary ecological poetry as a frame of reference to study D. H. Lawrence’s poems. The contemporary ecological poetry is undoubtedly the frontier of human thinking on contemporary ecology. Some of its ideas can find their roots in Lawrence’s poems. This retrospective perspective does not only bear out the pro-activeness and profundity of Lawrence’s ecological consciousness, but it also demonstrates its vitality in the contemporary ecological context, and this is where their very value and significance consist.
Introducing spatial narrative theories in the interpretation of poems. As Lawrence is a novelist and poet with a strong sense of place and space, his space consciousness, let us term it this way, finds expression best in his poems. Therefore, introducing principles and strategies evolved out of spatial narrative theories into the interpretation of Lawrence’s poems will not only break through the traditional practice of interpreting his poems under the framework of temporal narrative but also enable his dark ecological consciousness to transpire in a spatial dimension.
Clarifying the biased concept of anthropomorphism commonly practised in ecological criticism and affirming the ecological value and significance of anthropomorphism in Lawrence’s poems. Anthropomorphism under Lawrence’s pen depicts not only the heterogeneity of animals as subject but also reveals the homogeneity between humans and animals. The latter is the grounds on which humans and animals are not only equal but also empathetic to each other. That is to say, even in terms of anthropomorphism, which is subject to association with anthropocentrism, Lawrence’s dark ecological consciousness can prove to be self-evident.
Propounding and proving that soul under Lawrence’s pen possesses a materialistic property and his soul immortality is predicated upon scientific discoveries?contrary to scholars’idealistic definition of his soul immortality. Counting on Lawrence’s preference for fire souls, it is to be concluded that Lawrence’s concept of souls goes beyond human souls and pointing towards all souls of the earthlings and it is at this point that Lawrence’s faith in soul immortality merges with his animism. Such being the grounds, soul immortality in Lawrence’s poems means the immortality of all souls of the earthlings. Lawrence’s belief in soul immortality thus contains profound and unmatched values of ecological ethics.
The significance of this study is embodied in the revelation for the ecological reality, the revelation for ecological writing, and the revelation for redefining Lawrence’s cultural position.
劳伦斯的黑色生态意识本质上是一种深刻的生命意识,这种生命意识是劳伦斯看待一切事物的出发点和落脚点。劳伦斯在诗歌中着力表现的三大主题??“野蛮人”、动物、死亡??都是从不同的侧面、以不同的方式表达了劳伦斯对生命的关怀:他对基督教一神教的摒弃、对“野蛮人”原始自然宗教的皈依是为了重新完善自我与自然的关系,促进自然生命的活跃和繁盛;他对“低等”和“有害”动物的肯定和理解、对人与动物之间平等互通的倡导和描写扩大了生命想象的范畴,激发了尊重每一个动物、敬畏一切生命的理念;他对永恒的质疑和否定、对自然暴力的肯定和褒扬是出于对死亡即再生的深刻思考,是为了藉由死亡来保障生命之树的常青。就劳伦斯黑色生态意识的论述而言,论文共在五个方面有所创新:
提出并论证了劳伦斯的生态意识是黑色的生态意识这一核心概念。这一概念的提出旨在说明,通常所说的绿色生态意识不能有效地表征劳伦斯生态意识的前瞻性、深刻性和独特性,而黑色的生态意识无论从主题覆盖面的广度、生态蕴意的深度还是劳伦斯钟情于黑色、喜用黑色来表征生命/生命力的反传统品格来看,都能很好地反映出劳伦斯生态意识的深刻内涵。
以当代生态诗歌为鉴来反观劳伦斯的诗歌。当代生态诗歌是当代生态思考的前沿,其中的一些前沿思想大都可以从劳伦斯的诗歌中觅得。这一反观视角不仅映现出劳伦斯生态意识的前瞻性和深刻性,而且也映现出它在当下生态语境中勃发出来的生命力,而这正是其前瞻性和深刻性的价值和意义所在。
将叙事空间理论引入诗歌解读。劳伦斯是一位空间意识很强的作家和诗人,他的空间意识定会在诗歌中得以体现。运用叙事空间理论的一些原则和方法来解读劳伦斯的诗歌,不仅是对学界仅在时间叙事的框架下来解读劳伦斯诗歌的一种突破,而且在空间纬度上进一步凸显出劳伦斯的黑色生态意识。
厘清了生态批评话语对拟人论的歧见,肯定了劳伦斯诗歌中拟人论的生态价值和生态意义。劳伦斯笔下的拟人论不仅揭示了动物作为主体的异质性,而且也揭示了人类与动物之间的同质性,这种同质性在生命的最深处彰显出人兽之间的平等与互通。这也就是说,即使在拟人论这个容易与人类中心发生纠葛的视点上,劳伦斯的生态意识照样能够得到充分彰显。
针对学界对劳伦斯灵魂不灭思想所下的“唯心”定论,提出并论证了劳伦斯笔下灵魂的物质属性和灵魂不灭的科学依据,并从劳伦斯对火之灵魂的钟情入手来说明他笔下的灵魂是指万物的灵魂,而灵魂不灭自然是指万物的灵魂之火不灭,进而揭示出劳伦斯灵魂不灭思想中所蕴含的深刻而独特的生态伦理价值。
本研究的启示意义共有三点:对生态现实的启示意义,对生态书写的启示意义,对劳伦斯文化定位的启示意义。
D. H. Lawrence is a great poet as well as a great novelist. His name as a great novelist is known almost to everyone, but his name as a great poet is still to be known to many. The point is that it is in his poems that he speaks his mind which he pondered over more that 20 years, and it is in his poems that some of his reflections are expressed for either the first time or the only time. According to Lawrence, poems are a record of his innermost emotional life, it follows that they must be a crystallization of his intuitive understandings and philosophical perceptions of natural lives. Such being the background, this thesis attempts to make a comprehensive study of the dark ecological consciousness in D. H.
Lawrence’s poems. The interpreting of his poems is based on meticulous scrutiny in the framework of theories of ecological criticism, with reference to contemporary ecological poetry and to the discoveries in archeology, anthropology, and natural sciences. Lawrence’s dark ecological consciousness, in essence, is a profound life consciousness, which serves both as the point of departure and as the point of stand for him to perceive things. The three major themes Lawrence deliberates on in his poems?“savages”, animals, and death?are the aspects in which he intimates his concern for life. His abandonment of Christian monotheism and his conversion to the primitive religion of nature practised by the“savages”are for the purpose of modifying the relationship between self and nature so as to enhance the liveliness and prosperity of natural lives; his affirmation and understanding of the“lower”and“verminous”species, and his advocacy and lineation of equality between humans and animals broaden our scope of imaginative response to life, thus inspiring respect in us for every animal and awe of every form of life; his challenge and negation of immortality, his approval of and praise for natural violence are the outcome of his deliberation on the death-life cycle, which is a guarantee of the ever-greenness of the tree of life. In discussing the essence of D. H. Lawrence’s dark ecological consciousness this thesis has made breakthroughs in the following aspects:
Putting forward and demonstrating the core concept that Lawrence’s is a dark ecological consciousness. Whereas the generally-acknowledged green ecological consciousness can hardly represent, to its full extent, the pro-active, profound and unique nature of D. H. Lawrence’s ecological consciousness, a dark ecological consciousness can embody the connotations of his ecological consciousness since it boasts breadth of theme coverage, depth of connotations and his anti-traditional preference for dark colours in representing life and its vitality.
Using contemporary ecological poetry as a frame of reference to study D. H. Lawrence’s poems. The contemporary ecological poetry is undoubtedly the frontier of human thinking on contemporary ecology. Some of its ideas can find their roots in Lawrence’s poems. This retrospective perspective does not only bear out the pro-activeness and profundity of Lawrence’s ecological consciousness, but it also demonstrates its vitality in the contemporary ecological context, and this is where their very value and significance consist.
Introducing spatial narrative theories in the interpretation of poems. As Lawrence is a novelist and poet with a strong sense of place and space, his space consciousness, let us term it this way, finds expression best in his poems. Therefore, introducing principles and strategies evolved out of spatial narrative theories into the interpretation of Lawrence’s poems will not only break through the traditional practice of interpreting his poems under the framework of temporal narrative but also enable his dark ecological consciousness to transpire in a spatial dimension.
Clarifying the biased concept of anthropomorphism commonly practised in ecological criticism and affirming the ecological value and significance of anthropomorphism in Lawrence’s poems. Anthropomorphism under Lawrence’s pen depicts not only the heterogeneity of animals as subject but also reveals the homogeneity between humans and animals. The latter is the grounds on which humans and animals are not only equal but also empathetic to each other. That is to say, even in terms of anthropomorphism, which is subject to association with anthropocentrism, Lawrence’s dark ecological consciousness can prove to be self-evident.
Propounding and proving that soul under Lawrence’s pen possesses a materialistic property and his soul immortality is predicated upon scientific discoveries?contrary to scholars’idealistic definition of his soul immortality. Counting on Lawrence’s preference for fire souls, it is to be concluded that Lawrence’s concept of souls goes beyond human souls and pointing towards all souls of the earthlings and it is at this point that Lawrence’s faith in soul immortality merges with his animism. Such being the grounds, soul immortality in Lawrence’s poems means the immortality of all souls of the earthlings. Lawrence’s belief in soul immortality thus contains profound and unmatched values of ecological ethics.
The significance of this study is embodied in the revelation for the ecological reality, the revelation for ecological writing, and the revelation for redefining Lawrence’s cultural position.
引文
②劳伦斯把说真心话称之为“让恶魔说话”(let the demon say his say),参见《劳伦斯诗歌全集》第28页。
③分别参见The Critical Heritage第51-52页;O. Shakespear著“The Poetry of D. H. Lawrence”,载于The Egoist (May 1915)第81-83页。
①载《成都教育学院学报》2005年第10期。
②载《外语研究》1986年第3期。
①David Parker认为,诗歌是一个文化思考的前沿。参见陈红著《兽性·动物性·人性》第ii页。劳伦斯的诗歌也不例外。
①参见王耘著《复杂性生态哲学》第45页。
①莎士比亚语,顾子欣译,参见《英诗300首》(国际文化出版社,1993)第47页。
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Liotta, P. H. & Allan W. Shearer. Gaia’s Revenge: Climate Change and Humanity’s Loss. Westport, Connecticut & London: Praeger Publishers, 2007.
Locke, Sara.“Mosquitoes Not All Bad.”www.taiga.net/yourYukon/col186.html, July 17, 2000.
Lockwood, M. J. A Study of the Poems of D. H. Lawrence: Thinking in Poetry. London: The Macmillan Press, 1987.
Luhan, Mabel Dodge. Lorenzo in Taos. New York: Alfred A. Knopf, 1932.
Mackey, Douglas A. D. H. Lawrence: The Poet Who Was Not Wrong. San Bernardino, California: Borgo Press, 1986.
MacNeice, Frederick Louis. Collected Poems 1925-1948. London: Faber & Faber, 1954.
Mandell, Gail Porter. The Phoenix Paradox: A Study of Renewal through Change in the Collected Poems and Last Poems of D. H. Lawrence. Carbondale & Edwardsville: Southern Illinois University Press, 1984.
Marshall, Tom. The Psychic Mariner: A Reading of the Poems of D. H. Lawrence. New York: The Viking Press, 1970.
Metzner, Ralph. The Well of Remembrance: Rediscovering the Earth Wisdom Myths of Northern Europe. Boston: Shambhala, 1994.
Meyers, Jeffrey.“Introduction.”The Legacy of D. H. Lawrence: New Essays. Ed. Jeffrey Meyers. London: The Macmillan Press, 1987.1-13.
Milton, John. The Complete Poetical Works of John Milton. Ed. Douglas Bush. Boston: Houghton Mifflin Company, 1965.
Montgomery, Roberte. The Visionary D. H. Lawrence: Beyond Philosophy and Art. Cambridge: Cambridge University Press, 1994.
Mori, Haruhide (Ed.). A Conversation on D. H. Lawrence. Los Angels: Friends of UCLA Library, 1974.
Naess, A.“The Shallow and the Deep, Long-Range Ecology Movement: A Summary.”Inquiry 16 (1973): 95-100.
Naess.“Self Realization: An Ecological Approach to Being in the World.”Deep Ecology for the 21st Century. Ed. G. Sessions. Boston & London: Shambhala Publications Inc., 1995. 225-239.
Nash, Roderick. Wilderness and the American Mind. New Haven: Yale University Press, 1982.
Nehls, Edward (ed.) D. H. Lawrence: A Composite Biography. Vol. II. Madison: The University of Wisconsin Press, 1958.
Nehls, Edward (ed.) D. H. Lawrence: A Composite Biography. Vol. III. Madison: The University of Wisconsin Press, 1959.
Oates, Joyce Carol. The Hostile Sun. Los Angeles: Black Sparrow Press, 1973. O’Connor, Frank. An Only Child. New York: Knopf, 1970.
Oliver, Mary. Twelve Moons. Boston: Little Brown, 1979.
Ovid. Metamorphoses. Books I-VIII. Trans. Frank Justus Miller. Ed. G. P. Goold. Cambridge: Harvard University Press, 1977.
Panksepp, Jaak.“The Rat Will Play.”The Animal Ethics Reader. Ed. Susan J. Armstrong & Richard G. Botzler. London and New York: Routledge, 2003. 102-103.
Perkins, David. A History of Modern Poetry. Cambridge, Massachusetts: Harvard University Press, 1979.
Pinto, V. de S.“D. H. Lawrence: Poet Without a Mask.”The Complete Poems of D. H. Lawrence. Eds. V. de S. Pinto & Warren Roberts. New York: Penguin Books, 1993. 1-21.
Regenstein, Lewis G. Replenish the Earth: a History of Organized Religion’s Treatment of Animals and Nature. New York: The Crossroad Publishing Company, 1991.
Rexroth, Kenneth.“Introduction.”Selected Poems of D. H. Lawrence. New York: The Viking Press, 1959. 1-23.
Roethke, Theodore. The Collected Poems of Theodore Roethke. New York: Doubleday, 1975.
Russell, Bertrand.“Introductory.”A History of Western Philosophy. New York & London: Simon & Schuster, 1972.
Sagar, Keith.“Introduction”Poems of D. H. Lawrence. New York: Penguin Books, 1986. 11-17.
Sagar. The Art of D.H. Lawrence. Cambridge: Cambridge University Press, 1966.
Sagar. D. H. Lawrence: Poet. Tirril: Humanities-ebooks, 2007.
Serpell, James. In the Company of Animals. New York: Basil Blackwell, 1986.
Snyder, Gary. The Practice of the Wild. New York: North Point, 2000.
Stanton, Phyllis Deery.“Processing the Native American Through Western Consciousness.”Wicazo Sa Review 2 (Autumn, 1997): 59-84.
Stevens, Wallace. The Collected Poems of Wallace Stevens. New York: Vintage Books, 1954.
Stewart, Jack. The Vital Art of D. H. Lawrence: Vision and Expression. Carbondale & Edwardsville, 1999.
Sword, Helen.“Lawrence’s Poetry.”The Cambridge Companion to D. H. Lawrence. Ed. Anne Fernihough. Shanghai: Shanghai Foreign Language Education Press, 2003. 119-135.
Tennyson, Alfred Lord. Tennyson’s Poetry. Ed. Robert W. Hiller, Jr. New York & London: W. W. Norton & Company, 1971.
Thomas, Keith. Man and the Natural World: Changing Attitudes in England 1500-1800. London: Allen Lane, 1983.
Togovnick, Marianna. Gone Primitive: Savage Intellects, Modern Lives. Chicago: University of Chicago Press, 1990.
Tomlinson, Charles. Poetry and Metamorphosis. Cambridge: Cambridge University Press, 1983.
Watkin, William. On Mourning: Theories of Loss in Modern Literature. Edinburgh: Edinburgh University Press, 2004.
White, Lynn Jr.“The Historic Roots of Our Ecologic Crisis.”The Ecocriticism Reader. Eds. Cheryll Glotfelty & Harold Fromm. Athens, Georgia: The University of Georgia Press, 1996.
Wittgenstein, Ludwig. Philosophical Investigations. 3rd ed. Trans. G. E. M. Anscombe. New York: Prentice Hall, 1958.
Worster, Donald. The Wealth of Nature: Environmental History and the Ecological Imagination. New York: Oxford University Press, 1993.
阿尔贝特·史怀泽.敬畏生命.陈泽环译.上海:上海社会科学院出版社出版, 1992.
爱德华·泰勒.原始文化.连树声译.桂林:广西师范大学出版社, 2005.
爱默生.爱默生集.范圣宇主编.广州:花城出版社, 2008.
艾里克·梅勒等.海德格尔入门.王相华译.北京:东方出版社, 1998.
安德鲁·林基.动物福音.李鑑慧译.北京:中国政法大学出版社, 2005.
巴什拉.火的精神分析.杜小真等译.北京:三联书店, 1992.
陈才宇.古英语与中古英语文学通论.北京:商务印书馆, 2007.
陈红.兽性·动物性·人性.武汉:华中师范大学出版社, 2005.
戴·赫·劳伦斯.儿子与情人.杜瑞清等译.南京:译林出版社, 2003.
戴·赫·劳伦斯.查泰莱夫人的情人.冯铁译.郑州:河南文艺出版社, 2007.
戴·赫·劳伦斯.虹.黄雨石译.上海:上海译文出版社, 2006.
戴·赫·劳伦斯.劳伦斯文艺随笔.黑马译.桂林:漓江出版社, 2004.
戴·赫·劳伦斯.劳伦斯中短篇小说选.主万等译.北京:人民文学出版社, 2006.
戴·赫·劳伦斯.恋爱中的女人.黑马译.南京:译林出版社, 1999.
戴·赫·劳伦斯.灵与肉的剖白.毕冰宾译.D. H.劳伦斯论文艺.桂林:漓江出版社, 1991.
戴·赫·劳伦斯.迷失的少女.郑达华译.北京:中国华侨出版社, 2008.
戴·赫·劳伦斯.性与美.黑马译.长沙:湖南文艺出版社, 2004.
戴·赫·劳伦斯.在文明的束缚下.姚暨荣译.北京:新华出版社, 2006.
戴斯·贾丁斯.环境伦理学:环境哲学导论.林官民,杨爱民译.北京:北京大学出版社, 2002.
段德智.西方死亡哲学.北京:北京大学出版社, 2006.
弗兰兹·博厄斯.原始人的心智.项龙,王星译.北京:国际文化出版公司, 1989.
海德格尔.诗·语言·思.彭富春译.北京:文化艺术出版社, 1990.
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吉西·钱伯斯.一份私人档案.张健译;弗丽达·劳伦斯.不是我,而是风.叶兴国译.上海:知识出版社, 1991.
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李书崇.死亡简史.成都:四川文艺出版社, 2009.
刘洪涛.荒原与拯救.北京:中国社会科学出版社, 2007.
蒋炳贤.劳伦斯评论集.上海:上海文艺出版社, 1995.
蒋家国.重建人类的伊甸园??劳伦斯长篇小说研究.长沙:湖南大学出版社, 2003.
马克·贝科夫.动物的情感世界.宋伟等译.北京:科学出版社, 2008.
莫兰.迷失的范式:人性研究.北京:北京大学出版社, 1999.
田鹰.比较视野中的张贤亮和劳伦斯性爱主题研究.北京:中国社会出版社, 2009.
夏军.现代西方的非理性主义思潮.沈阳:辽宁人民出版社, 1986.
王诺.欧美生态文学.北京:北京大学出版社, 2003.
王诺.生态与心态.南京:南京大学出版社, 2007.
王耘.复杂性生态哲学.北京:社会科学文献出版社, 2008.
闫建华.试论诗歌的空间叙事.外国语, 2009 (4): 87-95.
闫建华.当代美国生态诗歌的“审丑”转向.当代外国文学, 2009 (3): 103-111.
郑达华.歌颂死亡??论劳伦斯的晚期诗歌.外国文学, 2004 (5): 98-101.
夏军.现代西方的非理性主义思潮.沈阳:辽宁人民出版社, 1986.
叶平.环境的哲学与伦理.北京:中国社会科学出版社, 2006.
詹姆斯·拉伍洛克.盖亚:地球生命的新视野.肖显静,范祥东译.上海:世纪出版集团, 2007.
赵一凡等(主编).西方文论关键词.北京:外语教学与研究出版社, 2006.
朱存明.灵感思维与原始文化.上海:学林出版社, 1995.
朱梅.《地下世界》与后冷战时代美国的生态非正义性.外国文学评论, 2010 (1): 165-174.
③分别参见The Critical Heritage第51-52页;O. Shakespear著“The Poetry of D. H. Lawrence”,载于The Egoist (May 1915)第81-83页。
①载《成都教育学院学报》2005年第10期。
②载《外语研究》1986年第3期。
①David Parker认为,诗歌是一个文化思考的前沿。参见陈红著《兽性·动物性·人性》第ii页。劳伦斯的诗歌也不例外。
①参见王耘著《复杂性生态哲学》第45页。
①莎士比亚语,顾子欣译,参见《英诗300首》(国际文化出版社,1993)第47页。
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Lawrence, Ada & G. Stuart Gelder. Young Lorenzo: Early Life of D. H. Lawrence. New York: Russell & Russell, 1966.
Lawrence, Frieda. Frieda Lawrence: The Memoirs and Correspondence. Ed. E. W. Tedlock, Jr. London: William Heinemann Ltd., 1961.
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Lockwood, M. J. A Study of the Poems of D. H. Lawrence: Thinking in Poetry. London: The Macmillan Press, 1987.
Luhan, Mabel Dodge. Lorenzo in Taos. New York: Alfred A. Knopf, 1932.
Mackey, Douglas A. D. H. Lawrence: The Poet Who Was Not Wrong. San Bernardino, California: Borgo Press, 1986.
MacNeice, Frederick Louis. Collected Poems 1925-1948. London: Faber & Faber, 1954.
Mandell, Gail Porter. The Phoenix Paradox: A Study of Renewal through Change in the Collected Poems and Last Poems of D. H. Lawrence. Carbondale & Edwardsville: Southern Illinois University Press, 1984.
Marshall, Tom. The Psychic Mariner: A Reading of the Poems of D. H. Lawrence. New York: The Viking Press, 1970.
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