【摘要】：《黑暗的心》是英國(guó)作家約瑟夫·康拉德最為著名的作品之一小說(shuō)的構(gòu)思來(lái)自于康拉德的親身經(jīng)歷。主人公馬洛的剛果河之旅實(shí)際上是一場(chǎng)對(duì)人性以及殖民主義的本質(zhì)的探索�？道聦�(duì)兩位主要人物馬洛與克魯茲的性格設(shè)定分別與尼采美學(xué)所呈現(xiàn)的日神與酒神的特質(zhì)不謀而合,而《黑暗的心》中對(duì)殖民主義虛偽性的描述以及本質(zhì)的揭露,體現(xiàn)了日神沖動(dòng)與酒神沖動(dòng)的對(duì)立關(guān)系。本文以尼采的日神沖動(dòng)與酒神沖動(dòng)的美學(xué)理論為研究工具,分析馬洛與克魯茲的不同的命運(yùn)走向,并通過(guò)探討殖民行為給殖民者與殖民地人們帶來(lái)的后果,來(lái)揭露殖民主義的罪惡本質(zhì)。 論文分為引言、正文、結(jié)語(yǔ)三個(gè)部分。引言部分概括了國(guó)內(nèi)外對(duì)《黑暗的心》的研究成果,簡(jiǎn)要闡述了日神沖動(dòng)與酒神沖動(dòng)的概念并說(shuō)明了本文的研究?jī)r(jià)值。正文由三部分構(gòu)成： 第一章分析了日神沖動(dòng)在主人公馬洛身上的具體體現(xiàn)。馬洛在剛果的所見(jiàn)所聞讓他明白了殖民主義的邪惡本質(zhì),而他身上的日神本質(zhì)幫助他保持了自身的個(gè)體性從而幸免于被其他白人所同化。日神沖動(dòng)所賦予他的自制力、責(zé)任感以及道德感幫助他對(duì)抗邪惡力量,從而沒(méi)有像其他白人一樣淪為殖民主義的爪牙。另一方面,剛果河的殖民者的殘忍行為讓馬洛對(duì)人性的本質(zhì)產(chǎn)生了一種極度失望之情,同時(shí)從事殖民事業(yè)的馬洛陷入了一種對(duì)自我認(rèn)同的缺失中。于是馬洛把在剛果河的殖民工作內(nèi)容轉(zhuǎn)換為拯救克魯茲,從而得到了一種自我認(rèn)可。在尋找克魯茲的過(guò)程中,馬洛對(duì)克魯茲產(chǎn)生了美好的幻想。馬洛對(duì)克魯茲的幻想體現(xiàn)了他對(duì)人性的幻想。然而,與克魯茲的相處讓馬洛認(rèn)識(shí)到克魯茲內(nèi)心的黑暗與貪婪,對(duì)克魯茲的幻滅使馬洛陷入了一種對(duì)人性失望的痛苦中。小說(shuō)最后馬洛對(duì)克魯茲未婚妻的謊言體現(xiàn)了日神精神的美化功能,即用美麗的面紗掩蓋世間最根本的痛苦。 第二章主要探討了酒神精神在克魯茲身上的體現(xiàn)。為了追求財(cái)富,克魯茲來(lái)到遠(yuǎn)離西方文明的剛果。在這里,克魯茲完全喪失了抵抗邪惡力量的日神自制力。主要有兩方面的原因?qū)е驴唆斊澥チ巳丈褡灾屏?第一是外界原因。在剛果,沒(méi)有法律與文明的束縛,克魯茲可以肆意妄為。第二是內(nèi)在原因,對(duì)自我價(jià)值的缺失使得克魯茲遠(yuǎn)離了白人群體,走上了無(wú)節(jié)制之路。沒(méi)有日神的自制力的牽制,克魯茲在酒神沖動(dòng)的驅(qū)使下開(kāi)始了對(duì)財(cái)富無(wú)節(jié)制的追求并最終走上了毀滅之路。克魯茲的毀滅體現(xiàn)了在沒(méi)有日神沖動(dòng)抑制下的酒神沖動(dòng)的毀滅力量。 第三章論述了日神沖動(dòng)與酒神沖動(dòng)的對(duì)立結(jié)構(gòu)在殖民主題上的應(yīng)用。西方殖民者運(yùn)用各種謊言來(lái)美化殖民主義的實(shí)質(zhì),正如日神光芒給酒神本質(zhì)撒上了一層遮掩的面紗。在《黑暗的心》中,女人們活在對(duì)殖民主義美好幻想中,而在這層面紗下暗藏的是殖民主義的邪惡本質(zhì)。而追求榮譽(yù)與財(cái)富的“文明的傳播者”面對(duì)的卻是肉體的死亡和精神上的折磨,他們“光明的使命”給殖民地人民帶來(lái)了黑暗。在《黑暗的心》中,文明開(kāi)化實(shí)為血腥奴役,傳播文明實(shí)為追求財(cái)富。 通過(guò)對(duì)比馬洛的幸存和庫(kù)爾茲的毀滅,康拉德指出人性的本質(zhì)不是永恒地鐫刻于我們的本性中的,而是來(lái)源于個(gè)人與殘忍、貪婪的本性進(jìn)行對(duì)抗。日神精神和酒神精神之間的對(duì)抗存在于每一個(gè)人的心中,只有兩者平衡我們才能最終幸存�？道略谌丈竦幕孟牒途粕竦默F(xiàn)實(shí)的框架下揭露了殖民主義的真相。在這種框架下,康拉德對(duì)殖民主義的揭示得到進(jìn)一步地加深。不僅如此,通過(guò)對(duì)殖民主義的揭露,康拉德帶領(lǐng)讀者直面帝國(guó)主義的虛偽本性。雖然生活在百年之前,但康拉德對(duì)于人性和世界的敏銳洞察仍然影響著現(xiàn)代的人們。
[Abstract]:"Heart of Darkness" is one of the most famous works of Joseph Conrad. The idea of the novel comes from Conrad's own experience. Marlowe's journey to the Congo River is actually an exploration of human nature and the nature of colonialism. Conrad sets the characters of Marlowe and Cruz separately from Neil. The description of the hypocrisy of colonialism in Heart of Darkness and the exposition of its essence reflect the antagonistic relationship between the impulse of Apollo and the impulse of Dionysus. This paper, based on Nietzsche's aesthetic theory of the impulse of Apollo and the impulse of Dionysus, analyzes the differences between Marlowe and Cruz. The evil nature of colonialism is revealed by the trend of destiny and the consequences of colonial actions on colonists and colonists.
The thesis is divided into three parts: the introduction, the main body and the conclusion. The introduction summarizes the domestic and foreign research results on Dark Heart, briefly expounds the concepts of Apollo impulse and Dionysian impulse and illustrates the research value of this paper.
The first chapter analyzes the manifestation of Helios'impulse in Marlowe, the protagonist. What Marlowe saw and heard in Congo made him understand the evil nature of colonialism, and the Helios' nature helped him to maintain his individuality and avoid being assimilated by other whites. Morality helped him fight against evil forces so that he did not fall into colonialism like any other white man. On the other hand, the cruelty of the Congo River colonists caused Marlowe to be extremely disappointed with the nature of human nature. At the same time, Marlowe, who was engaged in the colonial cause, fell into a loss of self-identity. In the process of finding Cruz, Marlowe had a wonderful fantasy about Cruz. Marlowe's fantasy about Cruz embodied his fantasy about human nature. However, with Cruz, Marlowe realized the darkness and darkness of Cruz's heart. Greed, disillusionment with Cruz, plunges Marlowe into a kind of agony of human disappointment. Marlowe's lies to Cruz's fiancee at the end of the novel embody the beautifying function of the Apollo spirit, that is, to cover up the most fundamental pain in the world with a beautiful veil.
The second chapter mainly discusses the embodiment of Dionysian Spirit in Cruz. In pursuit of wealth, Cruz came to Congo far away from western civilization. Here, Cruz completely lost the self-control of Helios against evil forces. There are two main reasons for Cruz to lose the self-control of Helios. Without the restraint of Helios'self-control, Cruz began his unrestrained pursuit of wealth and eventually went to destruction under the impulse of Dionysus. Lu. Cruz's destruction embodies the destructive power of Dionysus impulse without the inhibition of Apollo.
Chapter Three deals with the application of the opposition between the Apollo impulse and the Dionysian impulse to the colonial theme. Western colonists use various lies to beautify the essence of colonialism, just as the Apollo light has cast a veil over the essence of Dionysian. In Heart of Darkness, women live in a beautiful illusion of colonialism, and in this respect Underneath the veil lies the evil nature of colonialism, while the "propagators of civilization" who seek honor and wealth are confronted with physical death and spiritual torture. Their "mission of light" brings darkness to the colonial people.
By comparing Marlowe's survival with Kurtz's destruction, Conrad points out that the essence of human nature is not perpetually engraved in our nature, but stems from the confrontation between the individual and the cruel, greedy nature. Conrad exposed the truth of colonialism in the framework of the illusion of the God of the sun and the reality of the God of wine. Conrad's exposition of colonialism was further deepened in this framework. Ladd's keen insight into human nature and the world still affects modern people.
【學(xué)位授予單位】：湖南師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2013
【分類號(hào)】：I561.074

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