本文選題：赫恩　切入點(diǎn)：靈　出處：《吉林大學(xué)》2012年碩士論文

【摘要】：小泉八云（本名：拉夫卡迪奧赫恩，以下稱為赫恩），被譽(yù)為是親日外國人第一人、日本解釋者，無論在西方還是在日本都家喻戶曉。赫恩在西方長大，40歲的時(shí)候初到日本，娶了日本妻子小泉節(jié)子，又改名為小泉八云，而后他像地道的日本人一樣在日本生活了長達(dá)十四年之久。他不同于其他作為旁觀者的西方人，而是用深入日常生活的普通人的眼睛和敏銳的洞察力記錄日本的風(fēng)俗習(xí)慣和流淌于日本民族根源的神道。他一生創(chuàng)作了許多著作，致力于把遠(yuǎn)東之國日本介紹到西方世界。 赫恩到日本后，馬上就深入到日本的神道世界，對(duì)靈的世界產(chǎn)生了興趣，并創(chuàng)作出大量有關(guān)于靈的世界的作品。這是因?yàn)樗趤砣毡局熬鸵呀?jīng)對(duì)幽靈和妖怪等抱有興趣了。5歲的時(shí)候開始和堅(jiān)定的天主教信徒布來南叔祖母一起生活。也就是從那時(shí)起，他開始對(duì)靈的世界產(chǎn)生了興趣。本論文，首先分為渡日前和渡日后兩部分來簡(jiǎn)單介紹赫恩的生涯，使我們能對(duì)赫恩有一個(gè)系統(tǒng)的把握。赫恩一生漂泊，游歷過許多國家，在異文化中的體驗(yàn)，尤其是各個(gè)國家所流傳的關(guān)于靈神的東西想必一定會(huì)對(duì)他的文學(xué)創(chuàng)作產(chǎn)生影響。進(jìn)而，再通過他晚年寫的自傳性質(zhì)的散文《夢(mèng)魘的感觸》、《我的守護(hù)天使》、《哥特式的恐怖》來明確他從小時(shí)候開始就對(duì)切身感到的幽靈和妖怪等產(chǎn)生了關(guān)心。由此可以推測(cè)出幽靈或是魑魅魍魎對(duì)于赫恩來說是一種多么切身的存在。 赫恩在來日本之前就對(duì)靈的世界積淀了興趣。脫離西方世界，來到日本這個(gè)有靈神信仰的國家后，他立刻深入到日本靈的世界，非常喜歡日本獨(dú)特的“和平的神界”。而且，赫恩無論在生活體驗(yàn)上，知識(shí)儲(chǔ)備上，或者是敏銳的感受能力方面，都完全具備了一個(gè)非常優(yōu)秀的文人資質(zhì)。因此，他能充分發(fā)揮這項(xiàng)才能，先后創(chuàng)作出《靈的日本》（1899）、《明暗》（1900）、《骨董》（1902）、《怪談》（1904）等與靈相關(guān)的作品。這其中完成度最高的、膾炙人口的要數(shù)《怪談》，至今仍被廣為流傳。此外，戰(zhàn)后，日本中學(xué)的國語教科書中所采用的赫恩的文章中有一大半是怪談故事。在日本，提到赫恩就想起怪談，提到怪談就想起赫恩，仿佛怪談就是赫恩的獨(dú)門絕技一樣。 本論文在第三章，以《怪談》為中心，，來分析赫恩所構(gòu)筑的靈的世界�！豆终劇啡缱置嫠臼枪终�，是在古老的民間傳說以及志怪傳說等基礎(chǔ)上，融入赫恩自身的成長經(jīng)歷和他對(duì)靈的世界的理解所在創(chuàng)作出來的怪談故事。所以，日本靈的世界對(duì)赫恩有什么樣的影響，赫恩又在靈的世界里寄托了什么，筆者想通過詳細(xì)考察《怪談》來一探究竟。并且筆者認(rèn)為赫恩的主張?jiān)诮駮r(shí)今日也所具其相應(yīng)的價(jià)值，并打算明確其具體有何價(jià)值。最后，筆者打算在第四章考察赫恩借助于靈的世界所構(gòu)筑出來的理想世界及其現(xiàn)實(shí)意義。
[Abstract]:Akira Koizumi (real name: Ralph Kadi Ohn, hereafter known as Hernton, known as the first pro-Japanese foreigner, Japanese interpreter, both in the West and Japan are household names.Growing up in the West at the age of 40, Hearn first came to Japan, married his wife, Koizumi, and renamed him Akumi Koizumi. He lived in Japan for 14 years like a real Japanese.Unlike other Westerners who are onlookers, he uses the eyes and keen insights of ordinary people who go deep into their daily lives to record Japanese customs and customs and the Shinto that flows through the roots of the Japanese nation.Throughout his life, he wrote many books devoted to introducing Japan, the far East, to the Western world.When he arrived in Japan, he immediately went deep into the Shinto world in Japan, became interested in the spiritual world, and created a lot of works about the spiritual world.This is because he was already interested in ghosts and monsters before he came to Japan. At the age of 5, he began living with a staunch Catholic believer, Uncle Grandma Brennan.It was then that he became interested in the spiritual world.This thesis is divided into two parts: before and after the crossing to briefly introduce Herne's career, so that we can have a systematic grasp of Herne.In his life, he wandered through many countries, and his experiences in different cultures, especially the spread of spiritual gods in various countries, must have an impact on his literary creation.Then, through his autobiographical prose "feeling of Nightmare", "my Guardian Angel", "Gothic Terror" in his later years, it is clear that he has been concerned about ghosts and monsters since he was a child.It can be inferred from this that ghosts or devils are an immediate existence for Herne.Before he came to Japan, Hearn had an interest in the spiritual world.After leaving the Western world and coming to Japan, a country with spiritual beliefs, he immediately penetrated into the Japanese spiritual world and loved Japan's unique "peaceful divine world."Moreover, in life experience, knowledge reserve, or keen sense ability, Herne has a very excellent literati aptitude.Therefore, he was able to bring this talent into full play, and successively created "Japan of the Spirit" 1899, "Light and Dark" 1900, "Bone Dong" 1902, "strange talk" 1904 and other works related to the spirit.Among them, the highest degree of completion, the most popular number of "strange talk", is still widely spread.Moreover, after the war, more than half of Hearn's articles used in Japanese high school Mandarin textbooks were anecdotal.In Japan, the mention of Hearn reminds of the strange talk, the mention of strange talk reminds of Hearn, as if strange talk is Herne's unique skill.In the third chapter, this paper analyzes the spiritual world constructed by Hern with "strange talk" as the center. It is on the basis of ancient folklore and legend.Into Herne's own growth experience and his understanding of the spiritual world in the creation of strange stories.So, what kind of influence does the Japanese spirit world have on Hearn, and what Hern has placed in the spiritual world? I want to find out through the detailed investigation of "strange talk".And the author thinks that Herne's proposition has its corresponding value today, and intends to clarify its specific value.Finally, in the fourth chapter, the author intends to investigate the ideal world constructed by Hern with the help of the spirit world and its practical significance.
【學(xué)位授予單位】：吉林大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2012
【分類號(hào)】：I313.074

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