詩意棲居

前言

　　本書主要采用解構(gòu)主義對(duì)中心和權(quán)威顛覆和消解的批評(píng)策略和新批評(píng)的細(xì)讀技巧，挖掘、闡釋美國作家亨利·大衛(wèi)·梭羅的主要作品《在康科德與梅里馬克河上的一周》、《瓦爾登湖》、《緬因森林》、《科德角》、《論公民的不服從》、《馬薩諸塞州的奴隸制》、《沒有原則的生活》、《為約翰·布朗請命》、《約翰·布朗的殉難》、《約翰·布朗的最后日子》、《馬薩諸塞的自然史》、《冬季散步》、《心靈散步》、《梭羅日記》中體現(xiàn)的生態(tài)意蘊(yùn)。本書還借助心理學(xué)批評(píng)、傳記批評(píng)、?？碌臋?quán)力與話語理論，系統(tǒng)、全面地分析、詮釋梭羅生態(tài)思想的成因及內(nèi)涵。　　梭羅不僅是一位偉大的自然作家，同時(shí)也是一位關(guān)注社會(huì)和人類的精神生態(tài)建構(gòu)的哲學(xué)家。他的自然生態(tài)、社會(huì)生態(tài)和精神生態(tài)思想，歸納概括起來，是一種充滿生態(tài)智慧的生活方式——寺意生存，用德國存在主義哲學(xué)家海德格爾的話說，是“詩意棲居”的生活方式。海德格爾認(rèn)為，“棲居”既是人類在大地上生存的方式，又是人類生存的真正目的和歸宿。作為人的真正存在的“詩意棲居”包含三層內(nèi)涵：“保護(hù)”、“自由”與“和諧”。本書認(rèn)為，梭羅的自然生態(tài)、社會(huì)生態(tài)和精神生態(tài)思想，分別涉及人與自然的和諧、文明與自然的均衡發(fā)展、人的物質(zhì)和精神生活的平衡，是一個(gè)有機(jī)的整體。它們既互相獨(dú)立，又有著內(nèi)在的聯(lián)系：精神生態(tài)思想是關(guān)鍵，自然生態(tài)思想是根本。要實(shí)現(xiàn)人與自然、文明與自然的和諧發(fā)展，必須首先建設(shè)人的精神生態(tài)，恢復(fù)人的物質(zhì)和精神生活的平衡狀態(tài)，治療人的“精神”疾病。只有這樣，人的物質(zhì)追求和精神生活才能保持和諧，社會(huì)、文明與自然才能和諧發(fā)展，才能消滅人類中心主義字宙觀，最終消除生態(tài)危機(jī)。

內(nèi)容概要

本書梳理、探討了生態(tài)批評(píng)理論，把美國作家亨利·大衛(wèi)·梭羅（1817—1862）放在生態(tài)批評(píng)的理論框架中，聯(lián)系目前生態(tài)危機(jī)日益嚴(yán)重的現(xiàn)實(shí)語境，全面考察其生態(tài)思想的來源。系統(tǒng)而深入地透視、闡釋其散文作品中體現(xiàn)的生態(tài)意蘊(yùn)。豐富了梭羅思想研究，提供了生態(tài)批評(píng)實(shí)踐的成功范例，為高校文學(xué)專業(yè)師生、文學(xué)研究者及愛好者提供生態(tài)批評(píng)理論與實(shí)踐的重要參考。

作者簡介

陳茂林，河南南陽人，南開大學(xué)英語語言文學(xué)博士，杭州師范大學(xué)外國語學(xué)院副教授，碩士生導(dǎo)師，研究方向?yàn)橛⒚牢膶W(xué)。近年來主要致力于生態(tài)批評(píng)理論與實(shí)踐研究，發(fā)表系列研究論文多篇，主持或參與省部級(jí)、廳局級(jí)科研項(xiàng)目多項(xiàng)。

書籍目錄

IntroductionChapter One A Survey of Ecocriticism　1.1 The Background of Ecocriticism　1.2 The Birth and Growth of Ecocriticism　1.3 The Definition of Ecocriticism　1.4 The Theoretical Connotation of Ecocriticism　　1.4.1  The Theoretical Resources of Ecocriticism　　1.4.2 Summary of the Theoretical Connotation of Ecocriticism　1.5 The Critical Strategy and Critical Methodology of Ecocriticism　1.6 The Significance of EcocriticismChapter Two The Origin of Thoreau's Ecological Ideas　2.1 Concord--The Living Environment of Thoreau's Childhood　2.2 The Tradition of Concord and American Culture　2.3 The Influence of American Transcendentalism  　2.4 The Influence of American Indian Culture　2.5 The Influence of Oriental Culture  Chapter Three  Thoreau's Reflection on Natural Ecology　3.1 Highlighting the Existence of Nature: Depiction of Nature's Instrumental Value　　3.1.1  The Aesthetic Value of Nature　　3.1.2 The Recreational Value of Nature　3.2 Dismantling the Dichotomy between Man and Nature: Depiction of Nature's Inherent Value　　3.2.1  The Multiplicity of Nature　　3.2.2 The Subjectivity of Nature　3.3 Re-constructing the Relationship between Nature and Man:Harmony between Them　　3.3.1  Nature as Mother of Humanity, and as an Interdependent and Interconnected Organic Whole　　3.3.2 Man as Part of Nature　　3.3.3  The Harmonious Interaction between Nature and HumanChapter Four  Thoreau's Concern over Social Ecology　4.1  Critique of the Hierarchical Domination of Society　　4.1.1  Critique of the Slavery System　　4.1.2 Thoreau's Anti-War Stance  　4.2 Attitude towards Science: Combination ofScience with Poetry　　4.2.1  Critique of the Limitations of Science　　4.2.2 Attributing Poetic Color to Scientific Method　4.3 Balanced Development between Nature and CivilizationChapter Five Thoreau's Meditation upon Spiritual Ecology　5.1 A Brief Discussion of the Terms of Spirit and Spiritual Ecology　5.2 Critique of People's Swelling Avarice for Material Things　5.3 Cultivation of Spiritual Ecology　　5.3.1  Emphasis on Spiritual Aspiration  　　5.3.2  Advocacy of Harmony between People's Physical and Spiritual Life  　 5.4 The Interaction between Spiritual and Natural Ecology　　5.4.1  Preserving Rather Than Devastating Nature　　5.4.2  Revering and Appreciating Rather Than Ignoring NatureConclusion  Works Cited Postscript

章節(jié)摘錄

　　From the above, we see that Chinese culture, especially the doctrines of Confucius produced a deep impact on Thoreaus ecological ideas on nature, society, and human spirit. Besides, the Indian culture also influenced Thoreau. According to Robert Kuhn McGregor, Thoreau had been showing deep interest in Eastern books since the 1840s. He studied the Bhagvat Greeta during his stay at Walden Pond. In September 1849, he borrowed a two-volume French translation of one of the key works of Hindu religion, the Mahabharata, from the Harvard Library, along with a history of Hindu literature, and examined the Mahabharata——which collected a wide assortment of vedas, prayers, cautionary tales, laws, and other material. In the next year and a half, Thoreau borrowed the Vishnu Purana and the Sankya Karika, both works devoted largely to the proper living of ones life. The major influence of Hindu thought upon Thoreau lies in the following two aspects. First, the moral element of Hindu thought and the emphasis on spiritual attainment are interesting to him. And secondly, no less appealing to him was the Hindu vision of the creation of the world, which indicates that the universe, in both its spiritual and sensual aspects, emanates directly from God; and the physical world is in a state of constant flux; and that every thing produced in nature, whether animate or inanimate, is produced from the union of matter and spirit, and Gods in all things are the same （McGregor 96-99）. Upon reading the Hindu literature, Thoreau developed a view of nature unique in the Western society of his time. He believed that spirit existed in all the natural entities on earth, and the spiritual and natural world were inseparable. Free from the utilitarian and mechanical view of nature, he insisted on the omnipresence of spirit, and looked upon nature as a complete and interrelated whole rather than a series of carefully delineated and discrete parts （McGregor 100）. And according to Christy, such aspects of Indian culture influenced Thoreau a lot: the neglect of material necessities of civilization and life, the advocacy of multiplicity and eclecticism, the doctrine of the life after death, the view of death as a release of the vital force, a return to nature, the stress on the perfection and the mysterious union with God, the extreme love of solitude, the inner realization of GOd （22, 28, 214, 219, 221,222）, etc.

媒體關(guān)注與評(píng)論

　　論文選題既有理論意義又有現(xiàn)實(shí)意義，對(duì)本研究領(lǐng)域文獻(xiàn)資料有較全面的把握，提出了獨(dú)到的見解，首次全面闡釋了梭羅的自然生態(tài)、社會(huì)生態(tài)和精神生態(tài)三位一體的思想，對(duì)當(dāng)今的生態(tài)保護(hù)具有重要啟發(fā)作用。　　清華大學(xué)教授、博士生導(dǎo)師　劉世生　　該論文結(jié)合當(dāng)今世界上生態(tài)危機(jī)日益嚴(yán)峻的局勢，緊扣生態(tài)批評(píng)這一主題，將梭羅的生態(tài)思想運(yùn)用到社會(huì)實(shí)踐當(dāng)中，強(qiáng)烈譴責(zé)了奴隸制之類社會(huì)制度、戰(zhàn)爭對(duì)地球生態(tài)圈毀滅性威脅、物欲膨脹的人生觀導(dǎo)致精神世界的衰萎等弊病，從而達(dá)到顛覆、消解文明與自然的二元對(duì)立，使羅有關(guān)社會(huì)、文明與自然和諧發(fā)展的社會(huì)生態(tài)思想得到了進(jìn)一步的發(fā)展?！　≈袊嗣翊髮W(xué)教授、博士生導(dǎo)師　孫宏　　作者在主要大量閱讀第一手外文資料的基礎(chǔ)上，運(yùn)用處于當(dāng)前國際學(xué)界前沿的當(dāng)代西方生態(tài)批評(píng)理論，對(duì)梭羅作品中所體現(xiàn)出來的關(guān)于自然生態(tài)、社會(huì)生態(tài)和精神生態(tài)思想作了比較系統(tǒng)、全面并且翔實(shí)的論述，這對(duì)于豐富和加深國內(nèi)美國文學(xué)研究界對(duì)梭羅的理解和認(rèn)識(shí)很有意義和價(jià)值?！　∩虾Ｍ鈬Z大學(xué)教授、博士生導(dǎo)師　謝天振

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