虚幻与真实、想象与信仰
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摘要
加拿大青年作家扬·马特尔的成名作《少年Pi的奇幻漂流》自问世以来,受到了批评界的广泛关注和赞誉。众多的评论(绝大部分为书评)主要集中在探讨该小说的主题以及争论故事的真伪,而对于书中的一位主要角色——一头名为理查德·帕克的老虎——却鲜有深刻的分析和阐发,这无疑是一大缺憾。本文认为,理解“老虎”对解读小说至关重要,不可或缺。
全文分四大部分。第一部分主要辨析理查德·帕克的身份,发现它不仅虎性缺失,更有着似人的特征；第二部分追问和考查老虎是否确然存在。在逐一梳理了主人公Pi所讲述的四个生活时期后,本人断言：老虎其实并不存在,纯然是Pi的臆想；第三部分剖析理查德·帕克的真正身份,并渐次讨论了Pi的漂流生活的特殊性和理查德·帕克表现出的人神同性。第四部分全面论述Pi“塑造”老虎的真正动因：缘于他者的缺席,为了个人的生存,Pi在漂流过程中必须创建一个全新的他者环境,不知不觉地把他者的欲望作为自己的欲望,并通过对他者的还原,成功地度过了他的劫难。
《少年Pi的奇幻漂流》并不仅仅是一部单纯的漂流小说,通过小说主人公Pi的叙述,更重要的是,通过理查德·帕克这样一只特殊的老虎,它深刻地反映了当下社会现实生活中人的精神世界。
The Canadian young writer Yann Martel is best known for his Man Booker Prize winning novel Life of Pi. Ever since its publication in 2002, the book has gained great populatirity and high critical acclaim. However, much of the criticism done so far (mostly book reviews) concentrates either on the mere exploration of the book's general theme or on the explication of the truth of the story. Regrettably, little attention has been paid to the tiger Richard Parker, one of the dominant roles in the story. Here I argue that without a proper understanding of the true colours of this tiger, elucidation of the novel would be definitely out of the question.
This paper is divided into four parts. The first part deals with the definition of a tiger. A close reading of those chapters pertaining to the tiger in the story reveals not only the absence of tigerish traits, but also the pervasiveness of anthropomorphism in Richard Parker. The second part goes on to question and examine whether this tiger is ever in existence. Through tracing the animal in chronological order, I find that the tiger is purely Pi's fabrication, whose existence cannot be really attested. The focus of the third part is on the interpretation of what the tiger is, combined with the analysis of Pi's particular drifting life and psychoanalysis of Pi's mental stage. In the last part, reasons why there is such a tiger are given. My contention is that, with the absence of the Other, Pi needs to construct a new Other in order to survive. Under such circumstances, he unwittingly has to take the desire of the Other as his own desire. To conclude, it is Richard Parker as the fourth ring of repair that pulls Pi through his disaster.
Life of Pi is thus more than a castaway novel. With Richard Parker, it explores the psychological struggles of common people in the modern society. It is also an interpretation of our reality.
全文分四大部分。第一部分主要辨析理查德·帕克的身份,发现它不仅虎性缺失,更有着似人的特征；第二部分追问和考查老虎是否确然存在。在逐一梳理了主人公Pi所讲述的四个生活时期后,本人断言：老虎其实并不存在,纯然是Pi的臆想；第三部分剖析理查德·帕克的真正身份,并渐次讨论了Pi的漂流生活的特殊性和理查德·帕克表现出的人神同性。第四部分全面论述Pi“塑造”老虎的真正动因：缘于他者的缺席,为了个人的生存,Pi在漂流过程中必须创建一个全新的他者环境,不知不觉地把他者的欲望作为自己的欲望,并通过对他者的还原,成功地度过了他的劫难。
《少年Pi的奇幻漂流》并不仅仅是一部单纯的漂流小说,通过小说主人公Pi的叙述,更重要的是,通过理查德·帕克这样一只特殊的老虎,它深刻地反映了当下社会现实生活中人的精神世界。
The Canadian young writer Yann Martel is best known for his Man Booker Prize winning novel Life of Pi. Ever since its publication in 2002, the book has gained great populatirity and high critical acclaim. However, much of the criticism done so far (mostly book reviews) concentrates either on the mere exploration of the book's general theme or on the explication of the truth of the story. Regrettably, little attention has been paid to the tiger Richard Parker, one of the dominant roles in the story. Here I argue that without a proper understanding of the true colours of this tiger, elucidation of the novel would be definitely out of the question.
This paper is divided into four parts. The first part deals with the definition of a tiger. A close reading of those chapters pertaining to the tiger in the story reveals not only the absence of tigerish traits, but also the pervasiveness of anthropomorphism in Richard Parker. The second part goes on to question and examine whether this tiger is ever in existence. Through tracing the animal in chronological order, I find that the tiger is purely Pi's fabrication, whose existence cannot be really attested. The focus of the third part is on the interpretation of what the tiger is, combined with the analysis of Pi's particular drifting life and psychoanalysis of Pi's mental stage. In the last part, reasons why there is such a tiger are given. My contention is that, with the absence of the Other, Pi needs to construct a new Other in order to survive. Under such circumstances, he unwittingly has to take the desire of the Other as his own desire. To conclude, it is Richard Parker as the fourth ring of repair that pulls Pi through his disaster.
Life of Pi is thus more than a castaway novel. With Richard Parker, it explores the psychological struggles of common people in the modern society. It is also an interpretation of our reality.
引文
1 Before Life of Pi, Yann Martel had published The Facts behind the Helsinki Roccamatios and Other Stories, a collection of four short stories in 1993, and his first novel Self in 1996.
2 The boy's original name was Piscine Molitor Patel, but he changed his name to Pi for some reasons mentioned in Chapter 5, p.26-32.
3 Atwood, Margaret. Review of Life of Pi, Sunday Times,28 May,2003.
4 Wood, James. "Credulity", London Review of Books,24.22(2002),10 Dec.
5 http://www.curledup.com/lifeofpi.htm.
6 Then the elderly man said, "I have a story that will make you believe in God." Author's Note, Life of Pi, Toronto:Alfred A. Knopf Canada,2001; New York:Harcourt,2001; Edinburgh:Canongate,2002, p.ⅩⅢ.
7 Mishra, Pankaj. "The Man, or the Tiger?" Review of Life of Pi, New York Review of Books,27 Mar.2003, p.17-18.
8 http://www.januarymagazine.com/fiction/lifeofpi.html, December 2002.
9姚媛译,《少年Pi的奇幻漂流》,南京：译林出版社,2005.1,p.12-14.
10 http://www.reviewsofbooks.com/life_of_pi/review.
11 Q:I finished Life of Pi today. So— which is the real story? Was Richard Parker in fact Pi all along? His evil side (or real side)? YM:You decide which is the real story? "May Richard Parker be always at your side ", Yann Martel Q& A, Tuesday November 26,2002. http://boooks.guardian.co.uk/departments/generalfiction/story/0,,848131,00.html.
12 "An interview with Yann Martel", Michael Cart ed. Rush Hour, Volume VI-Reckless, New York: Delacorte Press,2006, p.92-107.
13 "So tell me, since it makes no factual difference to you and you can't prove the question either way, which story do you prefer? Which is the better story, the story with animals or the story without animals?" Mr. Okamoto:"That's an interesting question..." Mr. Chiba:"The story with animals." Mr. Okamoto:"Yes. The story with animals is the better story." Pi Patel:"Thank you. And so it goes with God." p.424.
14...you present the protagonist Piscine Molitor Patel's story as one that will "make you believe in God." To me it seems, though, that the story you book presents makes one believe not so much in religion, but in fiction. Sielke, Sabine."'The Empathetic Imagination':An Interview with Yann Martel", Canadian Literature 177(2003):12-32.
15 So to say that the book will make you believe in fiction, to me, isn't very far from saying it'll make you believe in God. I think it's acceptable to say that God is a fiction, if you understand that this doesn't necessarily mean that this fiction doesn't exist. It just exists in a way that is only accessed through the imagination, (p.24-25)
16 Cole, Stewart, "Believing in Tigers:Anthropomorphism and Incredulity in Yann Martel's Life of Pi", 2004, http://www.lib.unb.ca/Texts/JSW/number27/cole.htm.
17 Cole, Stewart, "Believing in Tigers:Anthropomorphism and Incredulity in Yann Martel's Life of Pi", 2004, http://www.lib.unb.ca/Texts/JSW/number27/cole.htm.
18 Wood, James. "Credulity", London Review of Books,24.22 (2002) 10 Dec.
19 Stratton, Florence. "'Hollow at the core':Deconstructing Yann Martel's Life of Pi.",2004.
20 Martel, Yann. "How Richard Parker Came to Get His Name." http://www.amazon.com/exec/obidos/tg/feature/-/309590/104-4043985-5498364.
21 Then the elderly man said, "I have a story that will make you believe in God." (p.ⅩⅢ) ...It was as I listened to that tape that I agreed with Mr. Adirubasamy that this was, indeed, a story to make you believe in God. (p. XV)
22 "... Was Richard Parker in fact Pi all along? His evil side (or real side)? http://books.guardian.co.uk/departments/generalfiction/story/0,,848131,00.html.
23..., each one a function of a human trait I want to embody, the hyena cowardliness, the orang-utan maternal instincts and the zebra exoticism. Martel, Yann. "How I Wrote Life of Pi.'http://www.powells.com/fromtheauthor/martel.html.
24 Martel, Yann. "How Richard Parker Came to Get His Name." http://www.amazon.com/exec/obidos/tg/feature/-/309590/104-4043985-5498364.
25 Dowd, Liisa. "Fiction, Culture and Theology:A Contemporary Study of Imagination, Faith and Stories", Thesis (M.A.), Andover Newton Theological School,2005. p.47-48.
26 Cooper, Pamela. "Life of Pi, by Yann Martel." Booker Prize Novels:1969-2005, Ed. Merritt Moseley. Dictionary of Literary Biography Vol.326. Detroit:Gale,2006.p.338.
27 Cole, Stewart, "Believing in Tigers:Anthropomorphism and Incredulity in Yann Martel's Life of Pi", 2004, http://www.lib.unb.ca/Texts/JSW/number27/cole.htm.
28 Trumble, W. R.& Stevenson, A. ed. Shorter Oxford English Dictionary 5th ed, Oxford University Press. 2004. p.3268.
29 http://en.wikipedia.org/wiki/Tiger
30 http://www.indiantiger.org/bengal-tigers, http://www.seaworld.org/animal-info/animal-bytes/animalia/eumetazoa/coelomates/deuterostomes/chord ata/craniata/mammalia/carnivora/bengal-tiger.htm.
31 Wood, James. Wood, James. "Credulity", London Review of Books 24.22 (2002) 10 Dec.
Empson, William. Seven Types of Ambiguity. New Directions Press.1947. p.1
33 Martel, Yann. Life of Pi, Toronto:Alfred A. Knopf Canada,2001; New York:Harcourt,2001; Edinburgh: Canongate,2002, p.127-131.
34 Wood, James. "Credulity", London Review of Books 24.22 (2002) 10 Dec.
35 A bit of a MacGyver of the high seas, Pi relies on earthbound lessons (including the danger of anthropomorphism) to survive 227 days of staring Richard Parker down. Jean Smith, "Yann Martel. Life of Pi. (Book Review)", The Review of Contemporary Fiction,22 Mar, 2003,p.l58.
36 http://en.wikipedia.org/wiki/Bengal_Tiger.
37 Wood, James. "Credulity", London Review of Books 24.22 (2002) 10 Dec.
38 http://www.indiantiger.org/bengal-tigers/, http://en.wikipedia.org/wiki/Bengal_Tiger.
39 I started worrying about Richard Parker in the late afternoon. Now that the setting, the territory, had changed, I wasn't sure how he would take to me if he came upon me. (350)
40 Wood, James. "Credulity.'London Review of Books 24.22 (2002) 10 Dec.
41 http://www.indiantiger.org/bengal-tigers.
42 Empson, William. Seven Types of Ambiguity. New Directions Press.1947. p.192.
43 Cooper, Pamela. "Life of Pi, by Yann Martel", Booker Prize Novels:1969-2005, Ed. Merritt Moseley. Dictionary of Literary Biography Vol.326. Detroit:Gale,2006.
44 But although Pi presumably sees quite clearly the fallacy in daring to attribute fellow feeling to a tiger, the reader is not explicitly told that Richard Parker is a tiger until much later, on Page 124, and so would not recognize the contradiction on first reading. Cole, Stewart, "Believing in Tigers:Anthropomorphism and Incredulity in Yann Martel's Life of Pi", 2004, http://www.lib.unb.ca/Texts/JSW/number27/cole.htm.
5 Besides, the rhetorical importance of the passage far outweighs the logical contradiction it embodies, as the narrative impact of Richard Parker's appearance in the lifeboat as "a wet, trembling, half-drowned, heaving and coughing three-year-old adult Bengal tiger" (124) entirely depends on the reader having naturally assumed that Richard Parker is human. Cole, Stewart, "Believing in Tigers:Anthropomorphism and Incredulity in Yann Martel's Life of Pi", 2004, http://www.lib.unb.ca/Texts/JSW/number27/cole.htm.
46 Cooper, Pamela. "Life of Pi, by Yann Martel", Booker Prize Novels:1969-2005, Ed. Merritt Moseley. Dictionary of Literary Biography Vol.326. Detroit:Gale,2006.
Cole, Stewart, "Believing in Tigers:Anthropomorphism and Incredulity in Yann Martel's Life of Pi", 2004, http://www.lib.unb.ca/Texts/JSW/number27/cole.htm.
48 "Anthropomorphism." Oxford English Dictionary.2nd Ed.1989, p.1858.
49 Cole, Stewart, "Believing in Tigers:Anthropomorphism and Incredulity in Yann Martel's Life of Pi" 2004, http://www.lib.unb.ca/Texts/JSW/number27/cole.htm.
50 Guthrie, Stuart Elliott. Faces in the Clouds:A New Theory of Religion. New York:Oxford UP,1993, p.90.
Cole, Stewart, "Believing in Tigers:Anthropomorphism and Incredulity in Yann Martel's Life of Pi" 2004, http://www.lib.unb.ca/Texts/JSW/number27/cole.htm.
52 "You can't prove which story is true and which is not. You must take my word for it." (424)
53 Wood, James. "Credulity", London Review of Books 24.22 (2002) 10 Dec.
54 Suddenly his brute strength meant only moral weakness. It was nothing compared to the strength in my mind. (299)
55 Richard Parker was forever hungry. (260)
56 It came as an unmistakable indication to me of how low I had sunk the day I noticed, with a pinching of the heart, that I ate like an animal, that this noisy, frantic, unchewing wolfing-down of mine was exactly the way Richard Parker ate. (302-303)
57 Cooper, Pamela. "Life of Pi, by Yann Martel", Booker Prize Novels:1969-2005, Ed. Merritt Moseley. Dictionary of Literary Biography Vol.326. Detroit:Gale,2006.
58 When the Japanese investigator Mr. Chiba said that his uncle as a bonsai master had one little tree of over three hundred years old, with the purpose of trying to help, Pi's reaction to it proved self-contradictory. He insisted that such trees were "botanically impossible" and he only believed what he saw. In this way, we could also hold that Richard Parker is biologically or zoologically impossible since we did not see him with our own eyes, and we did not believe his existence with those evidences unfavorable as discussed in Part II and III. (395-396)
59 Cuning, Magaret. "Famously Adrift", January Magazine, December 2002.
60 I have already noted how Life of Pi, in claiming to be a story that "will make you believe in God," both presumes and to some extent depends upon the reader's initial disbelief in Him. This readerly disbelief is more explicitly analogized in the initial skepticism of the two Japanese interviewers when faced with the story of Pi's survival for 227 days in a lifeboat with the tiger Richard Parker. In its treatment of the two central motifs of God and animal —Pi's apparently incongruous double majors of religious studies and zoology — the novel dramatizes disbelief in order to suspend it. Central to this tensile movement is the concept of anthropomorphism, Cole, Stewart, "Believing in Tigers:Anthropomorphism and Incredulity in Yann Martel's Life of Pi", 2004, http://www.lib.unb.ca/Texts/JSW/number27/cole.htm.
61 Guthrie, Stuart Elliott. Faces in the Clouds:A New Theory-of Religion. New York:Oxford UP,1993, p.l.
62 Cole, Stewart, "Believing in Tigers:Anthropomorphism and Incredulity in Yann Martel's Life of Pi", 2004, http://www.lib.unb.ca/Texts/JSW/number27/cole.htm.
63 Given the prevalence of anthropomorphism as a strategy for combating perceptual uncertainty, disbelief or doubt, Pi's tendency to humanize the animals that surround him— despite the zoological knowledge that affords him insight into the drawbacks of such a tendency— takes on a special significance, especially in light of his apparently incongruous and excessive engagement with religion. Cole, Stewart, "Believing in Tigers:Anthropomorphism and Incredulity in Yann Martel's Life of Pi", 2004, http://www.lib.unb.ca/Texts/JSW/number27/cole.htm.
64 "I turned to God. I survived." (417)
65 Pi decided to try his hand at fishing the first time in his life, after reading what the survival manual had to say on the subject. As a result, he failed to get any fish and lost the whole tackle. (237-239)
66 Jacques Lacan, Ecrits:A Selection, trans. Alan Sheridan, New York; Norton, see Donald Hall, Subjectivity, NY:Routledge,2004.
67 Cooper, Pamela. "Life of Pi, by Yann Martel", Booker Prize Novels:1969-2005, Ed. Merritt Moseley. Dictionary of Literary Biography Vol.326. Detroit:Gale,2006.
68 Lacan, Jacques. Ecrits, Editions du Seuil, Paris,1966.
69 "... I turned to God. I survived." (417)
70 When Pi told the Japanese officials the second story, after he finished the dog-eat-dog part, there's only a brief conclusion of his later castaway life:"Solitude began. I turned to God. I survived." (417)
71 Martel, Yann. "Meeting the Other:the Animal in Western Literature".22. November 2002. http://www.complit.fu-berlin.de/archiv/kvv/lv-wise2002-2003/16457.html.
72 Pi spent a whole chapter describing the origin of the name Richard Parker. From his narration, we get to know that the tiger got a human's name by mistake. (175-177) The author Yann Martel later had a further explanation on it by posting an article on the internet by defining the name as a symbol of victim. See Martel, Yann. "How Richard Parker Came to Get His Name." http://www.amazon.com/exec/obidos/tg/feature/-/309590/104-4043985-5498364.
73 "You can't prove which story is true and which is not. You must take my word for it." "I guess so."(424)
74 "In both stories the ship sinks, my entire family dies, and I suffer.' "Yes, that's true." "So tell me, since it makes no factual difference to you and you can't prove the question either way, which story do you prefer? Which is the better story, the story with animals or the story without animals? Mr. Okamoto:"That's an interesting question..." Mr. Chiba:"The story with animals." Mr. Okamoto:"Yes. The story with animals is the better story." Pi Patel:"Thank you. And so it goes with God."(424)
75 Mr. Okamoto:"We'll be careful when we drive away. We don't want to run into Richard Parker." Pi Patel:"Don't worry, you won't, he's hiding somewhere you'll never find him." (425)
76 And so, in that Greek letter that looks like a shack with a corrugated tin roof, in that elusive, irrational number with which scientists try to understand the universe, I found refuge.(32)
77 "He's a victim, too-or is he?" Martel, Yann. "How Richard Parker Came to Get His Name." http://www.amazon.com/exec/obidos/tg/feature/-/309590/104-4043985-5498364.
78 According to Louis Armand, the term "Borromean" comes from the Borromeo family of Renaissance Italy, who used the three interlocking circles on their coat of arms. There is another interesting historical context in which the image of the rings arises. The diagram was found in picture-stones on Gotland, an island in the Baltic sea off the south-east coast of Sweden. These are dated to some period in the ninth-century and are thought to record tales from the Norse myths. To the Norse people of Scandinavia, a drawing of the Borromean knot using triangles instead of rings is known as "Odin's triangle" or the "Walknot" (or "valknut", the knot of the slain). The symbol was also carved on bedposts used in sea burials. http://www.lacan.com/sympmach.htm
79 "I love you!" the words burst out pure and unfettered, infinite. The feeling flooded my chest. "Truly I do. I love you, Richard Parker. If I didn't have you now, I don't know what I would do, I don't think I would make it. No, I wouldn't. I would die of hopelessness. Don't give, Richard Parker, don't give up. I'll get you to land, I promise, I promise!" (317)
80 It was Richard Parker who calmed me down. It is the irony of this story that the one who scared me witless to start with was the very same who brought me peace, purpose, I dare say even wholeness. (216)
Richard Parker has stayed with me. I've never forgotten him. (7)
I think the book connects with people in two ways:1, it's a great yarn,2, it goes deep, talks about spirituality in a real, serious, concrete way, untainted by cynicism. http://www.bookbrowse.com/author_interview/full/index.cfm?author-number=823.
83 Lacan, Jacques. "The Mirror Stage as Formative of the Function of the/as Revealed in Psychoanalytic Experience", Twentieth Century Western Critical Theories, Shanghai:Shanghai Foreign Language Education Press,2001, p.122-126.
84 http://www.pbs.org/newshour/conversaton/july-dec02/marteel_11-11.html,11 Nov,2002
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88 William Faulkner's banquet speech at the Nobel Banquet at the City Hall in Stockholm, December 10, 1950 from Nobel Lectures, Literature 1901-1967, Editor Horst Frenz, Elsevier Publishing Company, Amsterdam,1969. The speech was apparently revised by the author for publication in The Faulkner Reader. http://nobelprize.org/nobel_orizes/literature/laureates/1949/faulkner-speech.html.
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Van Pelt, Tamise. The Other Side of Desire:Lacan's Theory of Register, Albany:State University of New York Press,2000.
Victor E. Taylor and Charles E. Winquist, eds. Encyclopedia of Postmodernism, London and New York: Routledge,2001.
Wood, James. "Credulity", London Review of Books,24.22(2002),10 Dec.2004. http://www.bookerprize.co.uk.
http://books.guardian.co.uk/departments/generalfiction/story/0,,848131,00.html, "May Richard Parker be always at your side", Tuesday November 26,2002.
http://www.lib.unb.ca/Texts/JSW/number27/cole.htm,27 July,2005.
http://www.lacan.com/sympmach.htm.
http://news.bbc.co.uk/l/hi/talking_point/forum/2350807.stm, "Ask Booker Prize Winner Yann Martel", BBC News,24 October 2002.
http://news.bbc.co.Uk/l/hi/entertainment/arts/2351847.stm, "Martel's Quirky Path", BBC News,23 October 2002.
http://news.bbc.co.Uk/l/hi/entertainment/arts/2352437.stm, "Yann Martel Relishes Booker Boost", BBC News,24 October 2002.
http://www.nytimes.com/2002/11/06/books/06NOVE.html.
http://www.powells.com/fromtheauthor/martel.html, "How I Wrote Life of Pi".
程锡麟,王晓路：《当代美国小说理论》,北京：外语教学与研究出版社,2002年。
方汉文：《后现代主义文化心理：拉康研究》,上海：上海三联书店,2000年。
福原泰平(日)：《拉康：镜像阶段》,王小峰,李濯凡译,石家庄：河北教育出版社,2002年
黄汉平：《拉康与后现代文化批评》,北京：中国社会科学出版社,2006年。
黄作：《不思之说—拉康主体理论研究》,北京：人民出版社,2005年。
拉康(法)：《拉康选集》,褚孝泉译,上海：上海三联书店,2001年。
穆斯达法·萨福安：《结构精神分析学：拉康思想概述》,怀宇译,天津：天津社会科学院出版社,2001年。
田俊武,朱茜：“《少年Pi的奇幻漂流》之主题学初探”,译林,2007年第6期。
维克多·泰勒,查尔斯·温奎斯特(美)编：《后现代主义百科全书》,章燕,李自修等译,长春：吉林人民出版社,2007年。
伍蠡甫,胡经之主编：《西方文艺理论名著选编》,北京：北京大学出版社,2003年。
颜岩：“拉康‘他者’理论及其现代启示”,重庆社会科学,2007年第2期。
严泽胜：《穿越“我思”的幻象：拉康主体性理论及其当代效应》,北京：东方出版社,2007年。
扬·马特尔(加)：《少年Pi的奇幻漂流》,姚媛译,南京：译林出版社,2005年。
张一兵：《不可能的存在之真：拉康哲学映象》,北京：商务印书馆,2006年。
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,2007年。
朱立元,李钧主编：《二十世纪西方文论选》,北京：高等教育出版社,2002年。
2 The boy's original name was Piscine Molitor Patel, but he changed his name to Pi for some reasons mentioned in Chapter 5, p.26-32.
3 Atwood, Margaret. Review of Life of Pi, Sunday Times,28 May,2003.
4 Wood, James. "Credulity", London Review of Books,24.22(2002),10 Dec.
5 http://www.curledup.com/lifeofpi.htm.
6 Then the elderly man said, "I have a story that will make you believe in God." Author's Note, Life of Pi, Toronto:Alfred A. Knopf Canada,2001; New York:Harcourt,2001; Edinburgh:Canongate,2002, p.ⅩⅢ.
7 Mishra, Pankaj. "The Man, or the Tiger?" Review of Life of Pi, New York Review of Books,27 Mar.2003, p.17-18.
8 http://www.januarymagazine.com/fiction/lifeofpi.html, December 2002.
9姚媛译,《少年Pi的奇幻漂流》,南京：译林出版社,2005.1,p.12-14.
10 http://www.reviewsofbooks.com/life_of_pi/review.
11 Q:I finished Life of Pi today. So— which is the real story? Was Richard Parker in fact Pi all along? His evil side (or real side)? YM:You decide which is the real story? "May Richard Parker be always at your side ", Yann Martel Q& A, Tuesday November 26,2002. http://boooks.guardian.co.uk/departments/generalfiction/story/0,,848131,00.html.
12 "An interview with Yann Martel", Michael Cart ed. Rush Hour, Volume VI-Reckless, New York: Delacorte Press,2006, p.92-107.
13 "So tell me, since it makes no factual difference to you and you can't prove the question either way, which story do you prefer? Which is the better story, the story with animals or the story without animals?" Mr. Okamoto:"That's an interesting question..." Mr. Chiba:"The story with animals." Mr. Okamoto:"Yes. The story with animals is the better story." Pi Patel:"Thank you. And so it goes with God." p.424.
14...you present the protagonist Piscine Molitor Patel's story as one that will "make you believe in God." To me it seems, though, that the story you book presents makes one believe not so much in religion, but in fiction. Sielke, Sabine."'The Empathetic Imagination':An Interview with Yann Martel", Canadian Literature 177(2003):12-32.
15 So to say that the book will make you believe in fiction, to me, isn't very far from saying it'll make you believe in God. I think it's acceptable to say that God is a fiction, if you understand that this doesn't necessarily mean that this fiction doesn't exist. It just exists in a way that is only accessed through the imagination, (p.24-25)
16 Cole, Stewart, "Believing in Tigers:Anthropomorphism and Incredulity in Yann Martel's Life of Pi", 2004, http://www.lib.unb.ca/Texts/JSW/number27/cole.htm.
17 Cole, Stewart, "Believing in Tigers:Anthropomorphism and Incredulity in Yann Martel's Life of Pi", 2004, http://www.lib.unb.ca/Texts/JSW/number27/cole.htm.
18 Wood, James. "Credulity", London Review of Books,24.22 (2002) 10 Dec.
19 Stratton, Florence. "'Hollow at the core':Deconstructing Yann Martel's Life of Pi.",2004.
20 Martel, Yann. "How Richard Parker Came to Get His Name." http://www.amazon.com/exec/obidos/tg/feature/-/309590/104-4043985-5498364.
21 Then the elderly man said, "I have a story that will make you believe in God." (p.ⅩⅢ) ...It was as I listened to that tape that I agreed with Mr. Adirubasamy that this was, indeed, a story to make you believe in God. (p. XV)
22 "... Was Richard Parker in fact Pi all along? His evil side (or real side)? http://books.guardian.co.uk/departments/generalfiction/story/0,,848131,00.html.
23..., each one a function of a human trait I want to embody, the hyena cowardliness, the orang-utan maternal instincts and the zebra exoticism. Martel, Yann. "How I Wrote Life of Pi.'http://www.powells.com/fromtheauthor/martel.html.
24 Martel, Yann. "How Richard Parker Came to Get His Name." http://www.amazon.com/exec/obidos/tg/feature/-/309590/104-4043985-5498364.
25 Dowd, Liisa. "Fiction, Culture and Theology:A Contemporary Study of Imagination, Faith and Stories", Thesis (M.A.), Andover Newton Theological School,2005. p.47-48.
26 Cooper, Pamela. "Life of Pi, by Yann Martel." Booker Prize Novels:1969-2005, Ed. Merritt Moseley. Dictionary of Literary Biography Vol.326. Detroit:Gale,2006.p.338.
27 Cole, Stewart, "Believing in Tigers:Anthropomorphism and Incredulity in Yann Martel's Life of Pi", 2004, http://www.lib.unb.ca/Texts/JSW/number27/cole.htm.
28 Trumble, W. R.& Stevenson, A. ed. Shorter Oxford English Dictionary 5th ed, Oxford University Press. 2004. p.3268.
29 http://en.wikipedia.org/wiki/Tiger
30 http://www.indiantiger.org/bengal-tigers, http://www.seaworld.org/animal-info/animal-bytes/animalia/eumetazoa/coelomates/deuterostomes/chord ata/craniata/mammalia/carnivora/bengal-tiger.htm.
31 Wood, James. Wood, James. "Credulity", London Review of Books 24.22 (2002) 10 Dec.
Empson, William. Seven Types of Ambiguity. New Directions Press.1947. p.1
33 Martel, Yann. Life of Pi, Toronto:Alfred A. Knopf Canada,2001; New York:Harcourt,2001; Edinburgh: Canongate,2002, p.127-131.
34 Wood, James. "Credulity", London Review of Books 24.22 (2002) 10 Dec.
35 A bit of a MacGyver of the high seas, Pi relies on earthbound lessons (including the danger of anthropomorphism) to survive 227 days of staring Richard Parker down. Jean Smith, "Yann Martel. Life of Pi. (Book Review)", The Review of Contemporary Fiction,22 Mar, 2003,p.l58.
36 http://en.wikipedia.org/wiki/Bengal_Tiger.
37 Wood, James. "Credulity", London Review of Books 24.22 (2002) 10 Dec.
38 http://www.indiantiger.org/bengal-tigers/, http://en.wikipedia.org/wiki/Bengal_Tiger.
39 I started worrying about Richard Parker in the late afternoon. Now that the setting, the territory, had changed, I wasn't sure how he would take to me if he came upon me. (350)
40 Wood, James. "Credulity.'London Review of Books 24.22 (2002) 10 Dec.
41 http://www.indiantiger.org/bengal-tigers.
42 Empson, William. Seven Types of Ambiguity. New Directions Press.1947. p.192.
43 Cooper, Pamela. "Life of Pi, by Yann Martel", Booker Prize Novels:1969-2005, Ed. Merritt Moseley. Dictionary of Literary Biography Vol.326. Detroit:Gale,2006.
44 But although Pi presumably sees quite clearly the fallacy in daring to attribute fellow feeling to a tiger, the reader is not explicitly told that Richard Parker is a tiger until much later, on Page 124, and so would not recognize the contradiction on first reading. Cole, Stewart, "Believing in Tigers:Anthropomorphism and Incredulity in Yann Martel's Life of Pi", 2004, http://www.lib.unb.ca/Texts/JSW/number27/cole.htm.
5 Besides, the rhetorical importance of the passage far outweighs the logical contradiction it embodies, as the narrative impact of Richard Parker's appearance in the lifeboat as "a wet, trembling, half-drowned, heaving and coughing three-year-old adult Bengal tiger" (124) entirely depends on the reader having naturally assumed that Richard Parker is human. Cole, Stewart, "Believing in Tigers:Anthropomorphism and Incredulity in Yann Martel's Life of Pi", 2004, http://www.lib.unb.ca/Texts/JSW/number27/cole.htm.
46 Cooper, Pamela. "Life of Pi, by Yann Martel", Booker Prize Novels:1969-2005, Ed. Merritt Moseley. Dictionary of Literary Biography Vol.326. Detroit:Gale,2006.
Cole, Stewart, "Believing in Tigers:Anthropomorphism and Incredulity in Yann Martel's Life of Pi", 2004, http://www.lib.unb.ca/Texts/JSW/number27/cole.htm.
48 "Anthropomorphism." Oxford English Dictionary.2nd Ed.1989, p.1858.
49 Cole, Stewart, "Believing in Tigers:Anthropomorphism and Incredulity in Yann Martel's Life of Pi" 2004, http://www.lib.unb.ca/Texts/JSW/number27/cole.htm.
50 Guthrie, Stuart Elliott. Faces in the Clouds:A New Theory of Religion. New York:Oxford UP,1993, p.90.
Cole, Stewart, "Believing in Tigers:Anthropomorphism and Incredulity in Yann Martel's Life of Pi" 2004, http://www.lib.unb.ca/Texts/JSW/number27/cole.htm.
52 "You can't prove which story is true and which is not. You must take my word for it." (424)
53 Wood, James. "Credulity", London Review of Books 24.22 (2002) 10 Dec.
54 Suddenly his brute strength meant only moral weakness. It was nothing compared to the strength in my mind. (299)
55 Richard Parker was forever hungry. (260)
56 It came as an unmistakable indication to me of how low I had sunk the day I noticed, with a pinching of the heart, that I ate like an animal, that this noisy, frantic, unchewing wolfing-down of mine was exactly the way Richard Parker ate. (302-303)
57 Cooper, Pamela. "Life of Pi, by Yann Martel", Booker Prize Novels:1969-2005, Ed. Merritt Moseley. Dictionary of Literary Biography Vol.326. Detroit:Gale,2006.
58 When the Japanese investigator Mr. Chiba said that his uncle as a bonsai master had one little tree of over three hundred years old, with the purpose of trying to help, Pi's reaction to it proved self-contradictory. He insisted that such trees were "botanically impossible" and he only believed what he saw. In this way, we could also hold that Richard Parker is biologically or zoologically impossible since we did not see him with our own eyes, and we did not believe his existence with those evidences unfavorable as discussed in Part II and III. (395-396)
59 Cuning, Magaret. "Famously Adrift", January Magazine, December 2002.
60 I have already noted how Life of Pi, in claiming to be a story that "will make you believe in God," both presumes and to some extent depends upon the reader's initial disbelief in Him. This readerly disbelief is more explicitly analogized in the initial skepticism of the two Japanese interviewers when faced with the story of Pi's survival for 227 days in a lifeboat with the tiger Richard Parker. In its treatment of the two central motifs of God and animal —Pi's apparently incongruous double majors of religious studies and zoology — the novel dramatizes disbelief in order to suspend it. Central to this tensile movement is the concept of anthropomorphism, Cole, Stewart, "Believing in Tigers:Anthropomorphism and Incredulity in Yann Martel's Life of Pi", 2004, http://www.lib.unb.ca/Texts/JSW/number27/cole.htm.
61 Guthrie, Stuart Elliott. Faces in the Clouds:A New Theory-of Religion. New York:Oxford UP,1993, p.l.
62 Cole, Stewart, "Believing in Tigers:Anthropomorphism and Incredulity in Yann Martel's Life of Pi", 2004, http://www.lib.unb.ca/Texts/JSW/number27/cole.htm.
63 Given the prevalence of anthropomorphism as a strategy for combating perceptual uncertainty, disbelief or doubt, Pi's tendency to humanize the animals that surround him— despite the zoological knowledge that affords him insight into the drawbacks of such a tendency— takes on a special significance, especially in light of his apparently incongruous and excessive engagement with religion. Cole, Stewart, "Believing in Tigers:Anthropomorphism and Incredulity in Yann Martel's Life of Pi", 2004, http://www.lib.unb.ca/Texts/JSW/number27/cole.htm.
64 "I turned to God. I survived." (417)
65 Pi decided to try his hand at fishing the first time in his life, after reading what the survival manual had to say on the subject. As a result, he failed to get any fish and lost the whole tackle. (237-239)
66 Jacques Lacan, Ecrits:A Selection, trans. Alan Sheridan, New York; Norton, see Donald Hall, Subjectivity, NY:Routledge,2004.
67 Cooper, Pamela. "Life of Pi, by Yann Martel", Booker Prize Novels:1969-2005, Ed. Merritt Moseley. Dictionary of Literary Biography Vol.326. Detroit:Gale,2006.
68 Lacan, Jacques. Ecrits, Editions du Seuil, Paris,1966.
69 "... I turned to God. I survived." (417)
70 When Pi told the Japanese officials the second story, after he finished the dog-eat-dog part, there's only a brief conclusion of his later castaway life:"Solitude began. I turned to God. I survived." (417)
71 Martel, Yann. "Meeting the Other:the Animal in Western Literature".22. November 2002. http://www.complit.fu-berlin.de/archiv/kvv/lv-wise2002-2003/16457.html.
72 Pi spent a whole chapter describing the origin of the name Richard Parker. From his narration, we get to know that the tiger got a human's name by mistake. (175-177) The author Yann Martel later had a further explanation on it by posting an article on the internet by defining the name as a symbol of victim. See Martel, Yann. "How Richard Parker Came to Get His Name." http://www.amazon.com/exec/obidos/tg/feature/-/309590/104-4043985-5498364.
73 "You can't prove which story is true and which is not. You must take my word for it." "I guess so."(424)
74 "In both stories the ship sinks, my entire family dies, and I suffer.' "Yes, that's true." "So tell me, since it makes no factual difference to you and you can't prove the question either way, which story do you prefer? Which is the better story, the story with animals or the story without animals? Mr. Okamoto:"That's an interesting question..." Mr. Chiba:"The story with animals." Mr. Okamoto:"Yes. The story with animals is the better story." Pi Patel:"Thank you. And so it goes with God."(424)
75 Mr. Okamoto:"We'll be careful when we drive away. We don't want to run into Richard Parker." Pi Patel:"Don't worry, you won't, he's hiding somewhere you'll never find him." (425)
76 And so, in that Greek letter that looks like a shack with a corrugated tin roof, in that elusive, irrational number with which scientists try to understand the universe, I found refuge.(32)
77 "He's a victim, too-or is he?" Martel, Yann. "How Richard Parker Came to Get His Name." http://www.amazon.com/exec/obidos/tg/feature/-/309590/104-4043985-5498364.
78 According to Louis Armand, the term "Borromean" comes from the Borromeo family of Renaissance Italy, who used the three interlocking circles on their coat of arms. There is another interesting historical context in which the image of the rings arises. The diagram was found in picture-stones on Gotland, an island in the Baltic sea off the south-east coast of Sweden. These are dated to some period in the ninth-century and are thought to record tales from the Norse myths. To the Norse people of Scandinavia, a drawing of the Borromean knot using triangles instead of rings is known as "Odin's triangle" or the "Walknot" (or "valknut", the knot of the slain). The symbol was also carved on bedposts used in sea burials. http://www.lacan.com/sympmach.htm
79 "I love you!" the words burst out pure and unfettered, infinite. The feeling flooded my chest. "Truly I do. I love you, Richard Parker. If I didn't have you now, I don't know what I would do, I don't think I would make it. No, I wouldn't. I would die of hopelessness. Don't give, Richard Parker, don't give up. I'll get you to land, I promise, I promise!" (317)
80 It was Richard Parker who calmed me down. It is the irony of this story that the one who scared me witless to start with was the very same who brought me peace, purpose, I dare say even wholeness. (216)
Richard Parker has stayed with me. I've never forgotten him. (7)
I think the book connects with people in two ways:1, it's a great yarn,2, it goes deep, talks about spirituality in a real, serious, concrete way, untainted by cynicism. http://www.bookbrowse.com/author_interview/full/index.cfm?author-number=823.
83 Lacan, Jacques. "The Mirror Stage as Formative of the Function of the/as Revealed in Psychoanalytic Experience", Twentieth Century Western Critical Theories, Shanghai:Shanghai Foreign Language Education Press,2001, p.122-126.
84 http://www.pbs.org/newshour/conversaton/july-dec02/marteel_11-11.html,11 Nov,2002
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88 William Faulkner's banquet speech at the Nobel Banquet at the City Hall in Stockholm, December 10, 1950 from Nobel Lectures, Literature 1901-1967, Editor Horst Frenz, Elsevier Publishing Company, Amsterdam,1969. The speech was apparently revised by the author for publication in The Faulkner Reader. http://nobelprize.org/nobel_orizes/literature/laureates/1949/faulkner-speech.html.
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程锡麟,王晓路：《当代美国小说理论》,北京：外语教学与研究出版社,2002年。
方汉文：《后现代主义文化心理：拉康研究》,上海：上海三联书店,2000年。
福原泰平(日)：《拉康：镜像阶段》,王小峰,李濯凡译,石家庄：河北教育出版社,2002年
黄汉平：《拉康与后现代文化批评》,北京：中国社会科学出版社,2006年。
黄作：《不思之说—拉康主体理论研究》,北京：人民出版社,2005年。
拉康(法)：《拉康选集》,褚孝泉译,上海：上海三联书店,2001年。
穆斯达法·萨福安：《结构精神分析学：拉康思想概述》,怀宇译,天津：天津社会科学院出版社,2001年。
田俊武,朱茜：“《少年Pi的奇幻漂流》之主题学初探”,译林,2007年第6期。
维克多·泰勒,查尔斯·温奎斯特(美)编：《后现代主义百科全书》,章燕,李自修等译,长春：吉林人民出版社,2007年。
伍蠡甫,胡经之主编：《西方文艺理论名著选编》,北京：北京大学出版社,2003年。
颜岩：“拉康‘他者’理论及其现代启示”,重庆社会科学,2007年第2期。
严泽胜：《穿越“我思”的幻象：拉康主体性理论及其当代效应》,北京：东方出版社,2007年。
扬·马特尔(加)：《少年Pi的奇幻漂流》,姚媛译,南京：译林出版社,2005年。
张一兵：《不可能的存在之真：拉康哲学映象》,北京：商务印书馆,2006年。
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,2007年。
朱立元,李钧主编：《二十世纪西方文论选》,北京：高等教育出版社,2002年。