發(fā)布時間：2019-06-26 20:34

【摘要】：列夫·尼古拉耶維奇·托爾斯泰1828-1910)的《復(fù)活》(1899)是其世界觀轉(zhuǎn)變后傾盡十年創(chuàng)作的非常重要的一部長篇小說,通過描寫男女主人公的精神“復(fù)活”,揭露了黑暗的社會現(xiàn)實,提出了道德完善的主題,是歐洲批判現(xiàn)實主義文學(xué)中的一部力作。這部小說體現(xiàn)了托爾斯泰一貫精湛的“心靈辯證法”,尤其是在對男主人公聶赫留朵夫從獸性人到精神人的心理描寫中突出了人性善惡變化的復(fù)雜程度,為文本解讀留下了很大的評論空間。他者理論在西方傳統(tǒng)中由來已久,到了20世紀更是在人文學(xué)界出現(xiàn)了“他者轉(zhuǎn)向”的思潮。文藝理論界對他者理論的建構(gòu)貢獻良多,從后結(jié)構(gòu)主義到女性主義、后殖民主義都紛紛反對自我與他者之間的暴力性關(guān)系。在文學(xué)領(lǐng)域,他者理論提供了新的解讀策略,來解放文本中被壓抑的他者,揭示出人與人之間的隱性暴力,并探索一種相對正確的主體建構(gòu)方式。所以他者觀已成為一個備受關(guān)注的人文視角。他者理論紛繁復(fù)雜,其中列維納斯和拉康則獨樹一幟地從不同的角度系統(tǒng)地論述了自我與他者的關(guān)系及主體建構(gòu)等核心問題。雖然他們所說的主體和他者概念并不完全相同,但是卻有相似的“理論指涉”。在列維納斯看來,主體的誕生源于我是為他者而存在的；而在拉康看來,人總是以他者的眼睛來看自己,以期獲得他者認同與建構(gòu)自我的身份�？偠灾�,他們的理論表達了自我主體是受到社會上普遍存在的大小寫他者的侵凌而走向異化與虛空的,但卻總有一特殊的他者令自我意識覺醒并為其而活,因而建立起一個有責(zé)任感的人性道德主體。眾所周知,對《復(fù)活》文本的解讀,人們大多是通過對主人公起伏變化的心理狀態(tài)的閱讀與思考,來詮釋小說中處于核心地位的“道德問題”,也有從托爾斯泰式的說教中叩問墮落的人性能否通過宗教實現(xiàn)自我救贖等。本論文的獨特視角在于運用列維納斯的“他者”理論和拉康的想象、象征和真實域的理論,從他者外視角和真實域的內(nèi)視角,來分析與探討《復(fù)活》主人公聶赫留朵夫是如何從一個異化人轉(zhuǎn)變?yōu)橛兄黧w擔(dān)當?shù)牡赖氯?并發(fā)現(xiàn)他自身的轉(zhuǎn)變實質(zhì)上是一種自我與他者關(guān)系的變化,因此促成其從異化狀態(tài)中擺脫出來、成為現(xiàn)實域中的真實人,從而體現(xiàn)其人性的復(fù)活。本命題研究的啟示意義在于促進人們反思自我的生存現(xiàn)狀、他者的存在以及與超越的圣性力量的聯(lián)系,發(fā)掘經(jīng)典作品的道德內(nèi)涵與人文關(guān)懷,使其在后現(xiàn)代的語境下復(fù)活。
[Abstract]:The Resurrection of Lev Nikolayevich Tolstoy (1899) is a very important novel he wrote ten years after the change of his world outlook. By describing the spiritual "Resurrection" of the hero and heroine, he reveals the dark social reality, puts forward the theme of moral perfection, and is a masterpiece in the critical realism literature of Europe. This novel embodies Tolstoy's always exquisite "Dialectics of the Soul", especially in the psychological description of the hero Nekhludov from the animal to the spiritual, which highlights the complexity of the change of good and evil in human nature, and leaves a lot of room for comment on the interpretation of the text. The theory of the other has a long history in the western tradition, and in the 20th century, the trend of thought of "turn of the other" appeared in the humanities. The theoretical circle of literature and art has contributed a lot to the construction of the theory of the other, from post-structuralism to feminism, post-colonialism has opposed the violent relationship between oneself and the other. In the field of literature, the other theory provides a new interpretation strategy to liberate the suppressed other in the text, reveal the hidden violence between people, and explore a relatively correct way of subject construction. Therefore, the view of the other has become a humanistic perspective that has attracted much attention. The theory of the other is complicated, among which Levinas and Lacan systematically discuss the relationship between themselves and the other and the construction of the subject from different angles. Although the concepts of subject and others are not exactly the same, there are similar theoretical references. In Levinas's view, the birth of the subject originates from my existence for the other, while in Lacan's view, man always looks at himself from the eyes of the other in order to obtain the identity of the other and construct himself. In a word, their theory expresses that the self-subject is invaded by the case and lowercase in the society and moves towards alienation and emptiness, but there is always a special other who awakens and lives for his self-consciousness, so he establishes a responsible moral subject of human nature. As we all know, most of the interpretation of the "Resurrection" text is through the reading and thinking of the protagonist's fluctuating psychological state to interpret the "moral problem" in the novel, and also from Tolstoy's sermon to ask whether the depraved human nature can realize self-redemption through religion, and so on. The unique perspective of this paper is to analyze and explore how the protagonist of Resurrection changed from a alienated person to a moral person with subjective responsibility by using Levinas's theory of "the other" and Lacan's imagination, symbolism and the theory of the real domain, and finds that his own transformation is essentially a change in the relationship between himself and the other. Therefore, it makes it get rid of alienation and become a real person in the real domain, thus reflecting the resurrection of its human nature. The enlightening significance of the study of this proposition lies in promoting people to reflect on the status quo of self-existence, the existence of the other and the relationship with the transcendent holy forces, to explore the moral connotation and humanistic care of classical works, and to resurrect them in the post-modern context.
【學(xué)位授予單位】：安徽大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2015
【分類號】：I512.074

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