【摘要】：著名的猶太裔美國作家索爾·貝婁對社會、文化和人文主義的深刻關注貫穿于他的寫作生涯。貝婁敏銳觀察到當代社會過度的自我中心主義和自我封閉，他在作品中常借助猶太倫理反對二元對立，提倡友愛政治。因此，貝婁筆下的大部分主人公在小說開始都會遭遇異化，對自我和社會缺乏準確認識。他們常常在心靈上被放逐或自我放逐的過程中達到對人生的頓悟，深切感受到自己與家庭和社會的緊密聯系，最終接受現實，回歸社會。很大程度上，，貝婁的“去中心”與德里達的解構有著相合之處。 因此，本論文將以文本細讀為基礎，從解構主義角度探究貝婁重要作品《雨王漢德森》中的政治內涵。就目前國內外研究現狀而言，此方向還具有很大的研究空間。具體而論，白色文明與黑色文明是《雨王漢德森》中最突出的一組二元對立。為消解白色文明的中心地位，貝婁采用了與解構相一致的方法，例如增補和等級顛倒，延異和蹤跡，友愛和彌賽亞精神。首先，通過漢德森在非洲的經歷，貝婁證明了黑色文明其實是一種“危險的增補”，它同樣擁有白色文明自認為特有的品質，同時補充了白色文明的不足，在某個時刻甚至篡奪了白色文明的中心地位，以此促成文明間的交流，展示出無限的可能性。另外，貝婁利用貫穿全文的“我要”之聲的延異過程，瓦解漢德森身為白人的主體自足性，通過白人漢德森在黑人部落里逐漸完成自我認識和領悟“他們要”的友愛哲學的經歷，揭示向他文化開放的重要性。最后，漢德森認識到個人與社會相互依存的關系，這反映了貝婁追求跨越邊界、建立責任共同體的政治理想。和德里達一樣，貝婁同樣主張個體打破自設疆界，向他者完全開放，帶著愛與責任回歸社會。 憑借對社會現實的敏銳洞察和對猶太倫理堅定不移的信仰，貝婁在其作品中傾注了自我的政治思考，成功地為讀者提供了看待自身和社會的不同角度，其政治意蘊發(fā)人深省。
[Abstract]:Saul Bellow, a famous Jewish-American writer, has a profound focus on society, culture and humanism throughout his writing career. Bellow is keenly aware of the excessive egocentrism and self-isolation in contemporary society. In his works he often resorts to Jewish ethics against dualistic opposition and advocates the politics of fraternity. Therefore, most of Bellow's protagonists encounter alienation at the beginning of the novel and lack an accurate understanding of themselves and society. They often reach the epiphany of life in the process of being exiled or self-exiled, deeply feel their close connection with the family and society, and finally accept the reality and return to society. To a large extent, Bellow's de-centering coincides with Derrida's deconstruction. Therefore, this thesis will explore the political connotation of Bellow's important work "Henderson the Rain King" from the perspective of deconstructivism on the basis of careful reading of the text. At present, the research situation at home and abroad, this direction also has a lot of research space. Specifically, the white civilization and the black civilization are the most prominent set of dualistic opposites in Henderson, the Rain King. To dispel the centrality of white civilization, Bellow adopted methods consistent with deconstruction, such as addition and rank inversion, prolongation and trace, fraternity, and Messiah spirit. First of all, through Henderson's experience in Africa, Bellow proved that the black civilization is actually a "dangerous addition," which also has the qualities that the white civilization considers unique to itself, and at the same time complements the inadequacies of the white civilization. At some point even usurped the center of the white civilization, thus facilitating intercivilizational exchanges, showing unlimited possibilities. In addition, Bellow uses the "I want" process throughout the text to disintegrate Henderson's subjective self-sufficiency as a white man. The importance of openness to his culture is revealed through the experience of white Henderson's gradual realization of self-awareness and understanding of the philosophy of fraternity of "they want" in black tribes. Finally, Henderson recognized the interdependence between individuals and society, which reflected Bellow's pursuit of the political ideal of crossing the border and establishing a responsible community. Like Derrida, Bellow advocated that individuals break their own boundaries, be completely open to others, and return to society with love and responsibility. With a keen insight into social reality and an unswerving belief in Jewish ethics, Bellow poured his own political thinking into his works and successfully provided readers with different perspectives on themselves and society, and his political implications were thought-provoking.
【學位授予單位】：重慶大學
【學位級別】：碩士
【學位授予年份】：2014
【分類號】：I712.06

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