本文關(guān)鍵詞： “后窗文化” 認(rèn)同論 分析　出處：《福建師范大學(xué)》2013年碩士論文　論文類型：學(xué)位論文

【摘要】：隨著汽車文化的快速發(fā)展,由車貼演繹而成的城市“后窗文化”應(yīng)運(yùn)而生。目前人們對(duì)“后窗文化”的研究關(guān)注角度不一,但從新修辭學(xué)角度探究其象征力量暫付闕如。20世紀(jì)西方新修辭學(xué)旗手肯尼斯·伯克提出的“認(rèn)同論”修辭學(xué)思想可為我們解讀這一新興文化做出重要的補(bǔ)充。伯克的“認(rèn)同論”包含三種“認(rèn)同”策略,即“同情認(rèn)同”、“對(duì)立認(rèn)同”和“誤差認(rèn)同”。依據(jù)以上三方面,本文從所收集的“后窗文化”語(yǔ)料中,選取部分代表性例子進(jìn)行實(shí)例分析。例如,在“同情認(rèn)同”方面,車貼通過(guò)強(qiáng)調(diào)共同的情感來(lái)促使人們認(rèn)同文明駕駛,如“后窗文化”中的“新手貼”因強(qiáng)調(diào)參與者共有的“新手”經(jīng)歷而表現(xiàn)出突出的“同情”特征,而人們對(duì)女性及年長(zhǎng)司機(jī)多一份擔(dān)待也可以成為“同情”的因素,此外喚醒人類崇尚美德也是“同情認(rèn)同”中常見的修辭手法,再者流行娛樂(lè)元素的另類幽默也成為一種抑制“路怒”的“同情認(rèn)同”；在“對(duì)立認(rèn)同”方面,車貼通過(guò)反諷危害社會(huì)交通安全的“公敵”來(lái)呼吁車友們聯(lián)合抵制擾亂交通秩序的惡行,遠(yuǎn)離駕駛安全隱患。而在中日釣魚島矛盾沖突升級(jí)時(shí),某些日系汽車甚至利用愛(ài)國(guó)車貼,在中國(guó)反日游行中聲明抵制民族公敵的立場(chǎng),避免被遷怒；在“誤差認(rèn)同”方面,車貼通過(guò)呼語(yǔ)、圖片等象征手段制造修辭幻象,“引誘”受眾無(wú)意識(shí)地進(jìn)入“我們”的行列或聯(lián)想到一失足成千古恨,從而提醒司機(jī)小心駕駛。本研究揭示了“后窗文化”蘊(yùn)含的修辭動(dòng)機(jī),修辭效力及實(shí)現(xiàn)“認(rèn)同”的過(guò)程,進(jìn)而也讓我們了解了社會(huì)文化發(fā)展的新動(dòng)向。同時(shí),本研究打破了漢語(yǔ)修辭學(xué)辭格中心論的局限,為漢語(yǔ)修辭學(xué)研究將所有社會(huì)交際行為納入修辭視野做出了一次新的嘗試�？傊�,伯克的“認(rèn)同論”修辭學(xué)思想為我們探究“后窗文化”提供了全新的視角,為我們了解“后窗文化”提供了更深入的理論支撐。
[Abstract]:With the rapid development of automobile culture, the city's "rear window culture", which is derived from the car sticker, emerges as the times require. At present, people pay different attention to the "rear window culture". But from the perspective of neo-rhetoric, it explores the temporary absence of its symbolic power. Kenneth Burke, a new Western rhetoric standard-bearer in the 20th century, put forward the "identity theory." Rhetoric can be an important complement to the interpretation of this new culture. Burke's "identity theory" contains three "identity" strategies. According to the above three aspects, this paper selects some representative examples from the collected corpus of "culture of the rear window" for example. In terms of "sympathetic identity," car stickers encourage people to identify with civilized driving by emphasizing common feelings. For example, the "novice post" in "backwindow culture" shows the characteristic of "sympathy" because of the emphasis on the "novice" experience shared by the participants. Moreover, people's concern for women and older drivers can also become a factor of "sympathy". In addition, arousing human beings to advocate virtue is also a common rhetorical device in "sympathy identification". Moreover, the alternative humor of popular entertainment element also becomes a kind of "sympathetic identity" which suppresses "road rage"; In terms of "opposing identity," the car sticker called on his fellow motorists to resist the evil behavior of disrupting traffic order by ironic "public enemies" who endanger social traffic safety. Far away from the hidden dangers of driving safety. When the conflict between China and Japan Diaoyu Islands escalated, some Japanese cars even used patriotic cars to declare their stand against national public enemies in China's anti-Japanese march, to avoid being angry; In terms of "error identification", car stickers create rhetorical illusions through symbolic means such as exclamations, pictures, and so on, "lure" the audience into the ranks of "us" unconsciously or think of a fall into eternal hatred. This study reveals the rhetorical motivation, the rhetorical effect and the process of realizing "identity" contained in "rear window culture", and then makes us understand the new trend of social and cultural development. This study breaks the limitation of Chinese rhetoric rhetoric and makes a new attempt for the study of Chinese rhetoric to bring all social communicative behaviors into rhetoric perspective. Burke's "identity theory" provides a new perspective for us to explore the "culture of the rear window", and provides us with a deeper theoretical support for understanding "the culture of the rear window".
【學(xué)位授予單位】：福建師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2013
【分類號(hào)】：H15

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