歐文.韋斯特與美國(guó)西部神話

內(nèi)容概要

《歐文?韋斯特與美國(guó)西部神話》內(nèi)容簡(jiǎn)介：Huarong Wang's examination of Owen Wister and his seminal novel will enlighten readers in China about how simple heroic tales set in exotic frontier locations in the United States became an aspect of nationalistic idealism.The "cowboy hero" had existed in American popular fiction before Wister's Virginian, but the cultural influence of this figure took on greater significance because of his representation in the novel-and later in Holly-wood films and television series. As Huarong Wang explains in this fascinating study, the myth of the American West took shape before Wister wrote his fictional tale, but once his hero rode into the popular imagination, the power of this mythology increased and galloped ahead throughout the twentieth century. This well crafted, thoughtful book contributes to our ongoing interest in the significance of stories that can reveal larger cultural issues and influence national identity.

作者簡(jiǎn)介

王華榮，男，云南石屏縣人，英語(yǔ)語(yǔ)言文學(xué)碩士，現(xiàn)為云南紅河學(xué)院外國(guó)語(yǔ)學(xué)院副教授，主要研究領(lǐng)域?yàn)槊绹?guó)西部文學(xué)、文化。工作期間，曾到華東師范大學(xué)、美國(guó)阿肯色州立大學(xué)進(jìn)修訪學(xué)，主持完成科研項(xiàng)目"美國(guó)英語(yǔ)與美國(guó)文化的關(guān)系研究"，發(fā)表相關(guān)論文二十余篇。

書(shū)籍目錄

CHAPTER 1 INTRODUCTION CHAPTER 2 THE DISCUSSION OF "MYTH" AND "THE WEST" CHAPTER 3 AMERICA'S TRADITION OF MYTH-MAKING OF THE WEST BY INTELLECTUALS CHAPTER 4 OWEN WISTER'S MYTH-MAKING BACKGROUND CHAPTER 5 OWEN WISTER'S WESTERN MYTHOLOGY CHAPTER 6 THE STRONG APPEAL OF WISTER'S MYTHOLOGY IN AMERICAN POPULAR CULTURE CHAPTER 7 LOOKING INTO WISTER'S MYTHOLOGY FROM THE NEW WESTERN HISTORY CHAPTER 8 CONCLUSION

章節(jié)摘錄

版權(quán)頁(yè)：    Another theorist preoccupied with psychological aspects of myth was the Swiss psychoanalyst Carl Jung, who, like Freud,was stimulated by a theory that no longer has much support-i.e. , the theory of Lucien Levy-Bruhl, a French philosopher,associating myth with prelogical mentality. This, according to Levy-Bruhl, was a type of thought that had been common to archaic humankind, that was still common to primitives, and in which people supposedly experience some form of "mythic participation" with the objects of thought, rather than separation of subject and object. Jung's theory of the "collective unconscious", which bears a certain resemblance to Levy-Bruhl's theory, enabled him to regard the foundation of mythical images as positive and creative, in contrast with Freud's more negative view of mythology.Jung also developed a theory of archetypes.Broadly similar images and symbols occur in myths, fairy tales and dreams because the human psyche has an inbuilt tendency to dwell on certain inherited motifs （archetypes） , the basic pattern of which persists despite how much details may vary. Critics hesitated to accept his theory of archetype as an account of mythology. First, the archetypal symbols identified by Jung are static, representing personal types that conflate aspects of personality.They do not help to illuminate the patterns of action that myths narrate as do the analyses of Propp and Burkert.Second, Jungian analysis is essentially aimed at relating myth to the individual psyche, whereas myth is above all a social phenomenon, embedded in society and requiring explanation with reference to social structures and social functions. There are still other scholars who thought of myths as metaphors for processes of nature. Max Muller, a Sanskrit cholar and comparative philologist, who worked in Great Britain in the middle and later parts of the nineteenth century held such a view. He thought that the folklore and especially the mythology of his day in England were the survivals of a presumed Aryan past, which he thought retrievable through careful comparisons of languages.

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《歐文?韋斯特與美國(guó)西部神話》由云南出版集團(tuán)公司，云南人民出版社出版。

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