本文選題：福樓拜　切入點(diǎn)：錢鍾書　出處：《遼寧大學(xué)》2017年碩士論文　論文類型：學(xué)位論文

【摘要】：居斯塔夫·福樓拜是法國十九世紀(jì)的現(xiàn)實(shí)主義作家,錢鍾書則是中國二十世紀(jì)的作家,二位大師對(duì)“平庸性批判”的比較研究,屬于平研究研中的主題學(xué)、形象學(xué)研究范疇。本文的“平庸性批判”包括了兩位作家對(duì)時(shí)代文藝思潮的獨(dú)立思考,對(duì)社會(huì)道德進(jìn)步的反駁,對(duì)物欲橫流的否定,以及對(duì)貴族精神消逝的無限悵惘。本文將從三個(gè)方面依次展開對(duì)“平庸化批判”的闡述。第一章概述十九世紀(jì)的法國與二十世紀(jì)的中國的文藝思潮特征,并在此基礎(chǔ)上展開兩位作家對(duì)文藝思潮的平庸化批判。十九世紀(jì)法國科學(xué)主義盛行,生物學(xué)、遺傳學(xué)以及進(jìn)化論原理嚴(yán)重影響著文學(xué)的創(chuàng)作理念和方式,福樓拜從文學(xué)的真實(shí)性、客觀性以及與科學(xué)的關(guān)系三個(gè)方面提出了反駁,試圖實(shí)現(xiàn)文學(xué)藝術(shù)美的本體回歸;進(jìn)化論作為二十世紀(jì)初中國文學(xué)革命的有力思想武器之一,不僅被用來打倒舊文學(xué),也使得優(yōu)勝劣汰成為一代人的行為潛意識(shí),錢鍾書不僅再現(xiàn)了古典文學(xué)的審美特性,也對(duì)社會(huì)的道德進(jìn)步和人性的完善提出了根本性質(zhì)疑,并針對(duì)二十世紀(jì)后期出現(xiàn)的文學(xué)政治傾向,做出了文學(xué)現(xiàn)代性創(chuàng)作的完美實(shí)踐。第二章論述人文精神走向平庸化的知識(shí)分子形象。福樓拜與錢鍾書的小說中描寫了兩類知識(shí)分子,一類惡俗,不惜使用一切手段追逐功名利祿,一類庸俗,軟弱無能,難以堪當(dāng)改造社會(huì)的重任,但作家的中心目的并非只是揭露和批判,而是借此提出整個(gè)現(xiàn)代文明的弊病和知識(shí)分子的精神危機(jī)。第三章論述在沉悶的環(huán)境中造成的無能丈夫和媚俗妻子的婚姻悲劇,由于丈夫的呆笨和刻板,富含激情和想象力的妻子只能在偷情的刺激和物欲的享樂中尋找精神寄托,最終釀出悲劇。平庸不是一種罪過,卻因其思想的“空無一物”毀滅了無數(shù)人的蓬勃生命力。福樓拜與錢鍾書還熱衷于描寫女性的虛榮、盲目和復(fù)雜,并指出正是這種虛榮驅(qū)使她們?cè)噲D把幻想中的天堂織入物質(zhì)的現(xiàn)實(shí)中,但物質(zhì)現(xiàn)實(shí)卻只能使這些幻想歸于破滅。福樓拜和錢鍾書挖掘出了潛伏在社會(huì)和人性里的“平庸”毒瘤,對(duì)任何時(shí)代、任何人的生活都具有重要的警醒意義。
[Abstract]:Gustave Flaubert is a realistic writer in France in 19th century and Qian Zhongshu is a writer in 20th century in China. The "mediocre critique" in this paper includes two writers' independent thinking on the trend of literary and artistic thought of the times, the refutation of social moral progress, and the negation of the material desire. The first chapter summarizes the characteristics of literary and artistic trends in France on 19th century and 20th century in China. In 19th century, the popular French scientism, biology, genetics and evolution seriously affected the literary creation ideas and methods. Flaubert put forward a rebuttal from three aspects of literary authenticity, objectivity and the relationship with science, and tried to realize the return of literary and artistic beauty. Evolution was one of the powerful ideological weapons of the Chinese literary revolution in early 20th century. Not only is it used to knock down the old literature, but it also makes the survival of the fittest the behavior subconscious of a generation. Qian Zhongshu not only reproduces the aesthetic characteristics of classical literature, but also raises fundamental questions about the moral progress of society and the perfection of human nature. And in view of the political tendency of literature that appeared in the late period of 20th century, The second chapter discusses the intellectual image of humanism towards mediocrity. The novels of Flaubert and Qian Zhongshu describe two kinds of intellectuals, one kind of evil and vulgar. They do not hesitate to use all means to pursue fame and fortune, a class of vulgar, weak, incompetent, difficult to be the task of reforming society, but the central purpose of the writer is not only to expose and criticize, The third chapter deals with the marital tragedy of the incompetent husband and the vulgar wife caused by the dull environment, due to the stupidity and inflexibility of the husband, A wife who is full of passion and imagination can only seek spiritual sustenance in the thrill of cheating and the enjoyment of material desire, and finally make tragedy. Mediocrity is not a sin. But because of his thought "nothing" destroyed the vitality of countless people. Flaubert and Qian Zhongshu are also keen to describe the vanity, blindness and complexity of women. And pointed out that it is this vanity that drives them to try to weave the heavenly fantasy into the reality of matter, but the material reality can only make these disillusionment. Flaubert and Qian Zhongshu excavate the "mediocre" cancer that lurks in society and human nature, For any time, anyone's life has an important warning significance.
【學(xué)位授予單位】：遼寧大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類號(hào)】：I106.4-03

【參考文獻(xiàn)】

相關(guān)期刊論文 前9條

1 王欽峰;;福樓拜與空想社會(huì)主義[J];外國文學(xué)研究;2006年05期

2 馮壽農(nóng);;法國文壇對(duì)福樓拜的《包法利夫人》的批評(píng)管窺[J];法國研究;2006年03期

3 徐賁;文化“場域”中的福樓拜[J];中國比較文學(xué);2003年04期

4 王欽峰;重審福樓拜的現(xiàn)實(shí)主義問題[J];國外文學(xué);2001年01期

5 蔣承勇;福樓拜：從現(xiàn)實(shí)主義走向現(xiàn)代主義[J];浙江大學(xué)學(xué)報(bào)(社會(huì)科學(xué)版);1995年04期

6 王欽峰;論“福樓拜問題”(續(xù)完)[J];外國文學(xué)評(píng)論;1995年01期

7 王欽峰;論“福樓拜問題”[J];外國文學(xué)評(píng)論;1994年04期

8 王錦厚;蔡大嫂與包法利夫人[J];四川師院學(xué)報(bào)(社會(huì)科學(xué)版);1983年02期

9 李健吾;;《包法利夫人》作者的疏忽[J];社會(huì)科學(xué)戰(zhàn)線;1983年01期

，

本文編號(hào)：1618599