【摘要】：伯納德·馬拉默德是二戰(zhàn)后一位重要的美國猶太裔作家。他的第三部長篇小說《新生活》以20世紀(jì)50年代的美國西部為背景,講述了主人公列文在西部追尋新生活的故事。本文試圖運用弗萊的原型批評理論分析《新生活》中的原型,包括人物原型,敘事結(jié)構(gòu)原型和主題原型。原型批評是20世紀(jì)后半葉興起的非常具有影響力的文學(xué)批評理論之一。在文學(xué)批評中,原型是指在各種文學(xué)作品,以及神話、夢幻乃至社會禮儀中反復(fù)顯現(xiàn)并可識別的敘事策略、行為模式、人物類型、主題和意象。本文首先研究小說《新生活》中人物的原型意義。通過人物性格特點和生活經(jīng)歷的對比分析可以發(fā)現(xiàn)主人公列文的原型是亞當(dāng),波琳的原型是夏娃。亞當(dāng)與夏娃是《創(chuàng)世紀(jì)》中第一位男性和女性。他們可以看作是人類的祖先。通過原型人物的使用,馬拉默德揭示了具有普世價值的人類道德價值觀,如擔(dān)當(dāng)責(zé)任和從苦難中學(xué)習(xí)。本文繼而分析小說《新生活》中的原型敘事結(jié)構(gòu)。弗萊認(rèn)為《圣經(jīng)》的敘述大體上呈現(xiàn)一個U形敘事結(jié)構(gòu):人類因背叛上帝,偷食了禁果,而墮入一個苦難的世界,最終通過懺悔獲得救贖。小說中列文追尋新生活的經(jīng)歷同樣呈現(xiàn)U形敘事結(jié)構(gòu)�？梢愿爬椤皦櫬洹翜S——重生”的過程。本文最后分析小說《新生活》中的原型主題。流浪與重生是小說呈現(xiàn)的兩個主題。小說中的流浪主題表現(xiàn)為主人公列文追尋自我,以期找到心靈歸宿的精神流浪。重生主題則表現(xiàn)為列文的道德重生,在結(jié)束精神流浪同時重塑自我。這兩個原型主題貫穿于小說,表現(xiàn)了馬拉默德對現(xiàn)代人類的內(nèi)在道德價值的肯定。弗萊認(rèn)為文學(xué)批評應(yīng)該“往后站”,才能看清楚作品中的結(jié)構(gòu)與原型。在小說中,通過履行道德準(zhǔn)則,列文對自我、社會和人生有了更清醒的認(rèn)識,這體現(xiàn)了馬拉默德一貫的道德價值觀和他對人類精神的堅定信念。通過原型分析可以發(fā)現(xiàn)馬拉默德通過小說表達(dá)了他對現(xiàn)代社會人類發(fā)展命運的思考和他對道德價值的肯定。
[Abstract]:Bernard Malamud was an important American Jewish writer after World War II. His third novel, New Life, takes the West of America in the 1950s as the background, and tells the story of the protagonist Levin's pursuit of a new life in the West. This paper attempts to use Frey's archetypal criticism theory to analyze the archetypes in New Life, including character archetypes, narrative structure archetypes and thematic archetypes. Archetypal criticism is one of the most influential literary criticism theories in the second half of the 20th century. In literary criticism, archetypes refer to narrative strategies, behavior patterns, types of characters, themes and images that are repeated and identifiable in various literary works, as well as in myths, dreams and even social etiquette. This paper first studies the archetypal significance of the characters in the novel New Life. Through the comparative analysis of character characteristics and life experience, we can find that the protagonist Levin's prototype is Adam and Pauline's prototype is Eve. Adam and Eve were the first men and women in Genesis. They can be regarded as human ancestors. Through the use of archetypal characters, Malamud reveals universal values of human morality, such as responsibility and learning from suffering. This paper then analyzes the archetypal narrative structure in the novel New Life. Frye thinks that the narration of the Bible generally presents a U-shaped narrative structure: human beings fall into a world of suffering by betraying God and stealing the forbidden fruit, and finally they are redeemed through repentance. In the novel, Levin's pursuit of new life also presents a U-shaped narrative structure. It can be summarized as the process of "depravity-sinking-rebirth". At the end of this paper, the archetypal theme in the novel New Life is analyzed. Vagrancy and rebirth are the two themes of the novel. The theme of vagrancy in the novel is that the protagonist Levin pursues himself in order to find the spiritual vagrancy. The theme of rebirth is the moral rebirth of Levin, which reinvents himself at the same time of ending the spiritual vagrancy. These two archetypal themes run through the novel and express Malamud's affirmation of the intrinsic moral value of modern human beings. Frye believes that literary criticism should stand back to see the structure and archetype of the works. In the novel, Levin has a clearer understanding of himself, society and life by fulfilling moral norms, which embodies Malamud's consistent moral values and his firm belief in the human spirit. Through archetypal analysis, it can be found that Malamud expresses his thoughts on the development and fate of human beings in modern society and his affirmation of moral value in his novels.
【學(xué)位授予單位】：江蘇師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2017
【分類號】：I712.074

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本文編號：2309103