本文選題：賽珍珠 + 《大地》　； 參考：《信陽師范學(xué)院》2012年碩士論文

【摘要】：最近幾十年,隨著經(jīng)濟(jì)全球化的進(jìn)展,東西方文化交流已經(jīng)成為世界文化發(fā)展的一種趨勢。在這種特殊的文化語境中,賽珍珠的作品具有重要的啟示意義,重拾對她及她作品的研究具有重要的現(xiàn)實(shí)意義。 東西方雙重文化背景成就了賽珍珠獨(dú)特的東西方文化交錯的文學(xué)心理世界和“普天之下是一家”獨(dú)特的世界觀。儒家思想長期以來影響和規(guī)范著中國人的思想和行為,它影響了賽珍珠本人,同時也融入到賽珍珠中國題材的小說中去。她的代表作《大地》中反映出她對古老的儒家文化的批判和繼承。這種選擇和兼收并蓄讓她一生致力于構(gòu)架中西文化之橋,讓全世界的人民跨越種族和文化界限達(dá)到理解并吸收異質(zhì)文化的精華。 本文首先簡單介紹了賽珍珠的生平和《大地》的主要內(nèi)容以及國內(nèi)外研究現(xiàn)狀。然后介紹了儒家思想之糟粕,主要表現(xiàn)為儒家思想支配下的父權(quán)制度。父權(quán)和夫權(quán)是導(dǎo)致男女不平等的根源,《大地》中描寫的殺嬰的惡習(xí)剝奪了女性的生存權(quán),包辦婚姻和納妾的習(xí)俗剝奪了女性的婚姻選擇權(quán)和平等權(quán),裹腳的陋習(xí)剝奪了女性的行動自由權(quán)。她的早期生活經(jīng)歷,她父親對她母親的態(tài)度,她第一任丈夫?qū)λ膽B(tài)度以及廣義的對待整個女性的觀點(diǎn)都讓她認(rèn)識到父權(quán)制度下女性的悲慘命運(yùn),因而構(gòu)成了她對儒家思想的批判之成因。賽珍珠看到的不僅是儒家思想之糟粕,更欣賞儒家思想之精華,比如儒家道義所提倡的仁者愛人、天人合一、尊師重教等精髓。王龍對父親的孝順、對女兒的呵護(hù)、對鄰居的忠誠折射出儒家思想的核心觀念——“仁”；王龍對土地的眷戀反映了儒家思想的理想境界——天人合一；王龍對兒子上學(xué)的驕傲顯示出儒家思想對國人教育理念的深遠(yuǎn)影響。賽珍珠對儒家思想的承襲一方面與兒時孔先生的典籍教育不可分割；另一方面,她對智障女兒的愛激勵著她在兒童領(lǐng)養(yǎng)和智障兒童的教育方面為世人做出了不可磨滅的貢獻(xiàn)。她用一生實(shí)踐著儒家的“仁者愛人”思想。 賽珍珠一生在跨文化交流、婦女平等、兒童領(lǐng)養(yǎng)和對智障兒童的認(rèn)識等不同方面都給后人留下了寶貴的財富。其仁愛之心,與儒者無二。本文通過分析《大地》中賽珍珠對儒家思想的批判與繼承,顯示了她對文化交流的基本態(tài)度是取其精華,棄其糟粕。賽珍珠為當(dāng)下的文化建設(shè)樹立了一個榜樣,我們應(yīng)當(dāng)以“包容”的態(tài)度對中國傳統(tǒng)文化以及外來文化進(jìn)行客觀辯證的認(rèn)識,在堅守自己文化精華的前提下,以“包容”的精神對外來文化中的先進(jìn)部分給予兼收并蓄,從而實(shí)現(xiàn)天下歸一
[Abstract]:In recent decades, with the development of economic globalization, cultural exchanges between East and West have become a trend in the development of world culture. In this special cultural context, Pearl Buck's works have important implications, and it is of great significance to rediscover her and her works.
The dual cultural background of the East and the West has achieved the unique literary psychological world of Pearl S. Buck's unique Eastern and Western cultures and the unique world view of "a family in the whole world". Confucianism has long influenced and regulated Chinese thought and behavior, which influenced Pearl S. Buck himself and also into the novels of the Chinese subject of Pearl S. Buck. Her masterpiece "the earth" reflects her criticism and inheritance of the ancient Confucian culture. This choice and integration has made her devoted her life to the bridge between Chinese and Western culture, and let the people of the whole world understand and absorb the essence of heterogeneous culture across the boundaries of race and culture.
This article first briefly introduces the life of Pearl Buck and the main contents of "the earth >" and the current research status at home and abroad. Then it introduces the dross of Confucianism, which is mainly manifested by the patriarchal system under the control of Confucianism. Paternity and the right to husband are the root cause of inequality between men and women. The custom of arranged marriage and concubinage deprived women of the right to choose marriage and the right to equality. The bad habits of the foot binding deprived women of the right to freedom of action. Her early life experience, her father's attitude to her mother, her first husband's attitude to her and the broad view of the whole woman made her realize that she was female under the patriarchal system. The tragic fate is the cause of her criticism of Confucianism. Pearl Buck sees not only the dross of Confucianism, but also the essence of Confucian thought, such as the essence of the benevolent lover advocated by Confucian morality, the harmony of heaven and man, the essence of respecting teachers, and so on. Wang Long's filial piety to his father, the care of his daughter, and the loyalty to his neighbors reflected the Confucianism. The core concept of the family thought - "benevolence", Wang Long's attachment to the land reflects the ideal state of Confucianism - the unity of heaven and man, and the profound influence of Wang Long's pride in the school of his son. On the other hand, her love for the mentally retarded daughter inspired her to make an indelible contribution to the education of children and mentally retarded children. She practiced the Confucian "benevolent love" idea throughout her life.
In his life, Pearl S. Buck has left precious wealth to the later people in various aspects, such as cross cultural communication, women's equality, child adoption and understanding of mentally retarded children. His benevolent heart and Confucianism have no two. This article shows that her basic attitude to cultural communication is the essence of her criticism and inheritance of Confucian thought. Pearl S. Buck sets an example for the present cultural construction. We should carry out an objective and dialectical understanding of Chinese traditional culture and foreign culture by "inclusive" attitude. On the premise of adhering to the essence of his culture, we should give the advanced part of foreign culture with the spirit of "tolerance", so that we can take the advanced part of the foreign culture together. In the first place
【學(xué)位授予單位】：信陽師范學(xué)院
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2012
【分類號】：I712.074

【參考文獻(xiàn)】

相關(guān)期刊論文 前10條

1 曾蕾;賽珍珠與中國傳統(tǒng)文化[J];河南師范大學(xué)學(xué)報(哲學(xué)社會科學(xué)版);1995年04期

2 姚君偉;美丑在對比中顯現(xiàn)──論賽珍珠筆下的梨花、荷花兼及阿蘭[J];河南師范大學(xué)學(xué)報(哲學(xué)社會科學(xué)版);1995年06期

3 尚營林;中國傳統(tǒng)家庭模式及其解體──賽珍珠作品主題分析[J];河南師范大學(xué)學(xué)報(哲學(xué)社會科學(xué)版);1996年06期

4 楊金才;賽珍珠的文學(xué)創(chuàng)作與中國文化[J];濟(jì)寧師專學(xué)報;1994年04期

5 周衛(wèi)京;賽珍珠女權(quán)主義創(chuàng)作意識形成探微[J];江蘇大學(xué)學(xué)報(社會科學(xué)版);2002年03期

6 顧鈞;賽珍珠與中國文化[J];江蘇大學(xué)學(xué)報(社會科學(xué)版);2003年02期

7 朱坤領(lǐng);賽珍珠的中國婦女觀——對《大地》三部曲的女性主義解讀[J];江蘇大學(xué)學(xué)報(社會科學(xué)版);2003年03期

8 林立新,劉月;女性主義在《大地》中的表現(xiàn)[J];遼寧工學(xué)院學(xué)報(社會科學(xué)版);2004年03期

9 芮渝萍;女性的沉默與抗?fàn)帺ぉぴu賽珍珠的《大地》與《母親》[J];寧波大學(xué)學(xué)報(人文科學(xué)版);2001年04期

10 姚君偉;;賽珍珠文化相對主義思想溯源[J];南京師大學(xué)報(社會科學(xué)版);2005年06期

，

本文編號：1950523