歐洲批評和理論導(dǎo)讀

前言

經(jīng)過一段時間的醞釀，這套“英文原版文學(xué)理論叢書”終于陸續(xù)和讀者見面了。我們出版這套叢書的初衷主要有以下兩個方面：（1）我國的外國文學(xué)研究有兩條戰(zhàn)線、兩支隊伍，一支在文學(xué)院，一支在外語學(xué)院。改革開放以來，由于國內(nèi)外交流的推進和學(xué)科研究的發(fā)展，兩支隊伍逐漸靠攏，比較文學(xué)的隊伍在漸漸擴大。高等院校外國文學(xué)專業(yè)不但有很多本科生，而且建設(shè)了許多碩士點和博士點。文學(xué)理論（通常叫西方文論）是該專業(yè)的主干課程之一，但國內(nèi)過去引進的這類外文原版書很少，有的（包括某些教材）文字太難，師生反映這方面的參考書太少，尤其是適合中文系該專業(yè)師生閱讀的此類書更少。我們引進這套叢書，就是為了滿足廣大師生教學(xué)科研的迫切需要。（2）隨著全球化的到來，國內(nèi)外的學(xué)術(shù)交流越來越快地向深廣發(fā)展。要進一步促進這種交流的發(fā)展，需要做好三個方面的工作，一要較快地提高廣大師生的外語能力，達到用外語進行學(xué)術(shù)交流的水平；二要深入了解國外該學(xué)術(shù)領(lǐng)域的最新研究成果和發(fā)展動態(tài)與趨勢；三要有目的有計劃地將我們國內(nèi)的研究成果介紹給國外的同行。我們引進的這套叢書可以在這三個方面發(fā)揮很有效的作用，尤其是在提高用外語撰寫專業(yè)論文與學(xué)術(shù)著作的水平方面，最有效的方法就是研讀該專業(yè)國外原版著作，因為這樣既能較深入地了解外國同行的研究成果，同時又能潛移默化地提高使用外語的水平。在確定書目時，我們的原則是先介紹基礎(chǔ)理論方面的著作和最新研究成果，再介紹專題研究，著重從國外主要學(xué)術(shù)出版社中進行選擇。叢書的讀者對象是外語學(xué)院與文學(xué)院外國文學(xué)專業(yè)和比較文學(xué)專業(yè)的教師、研究生和相關(guān)研究者。必須指出的是，我們介紹國外的文學(xué)理論，并不表明我們完全贊同其觀點。有了解才有繼承與批判。我們希望讀者諸君在全面了解國外同行研究成果的基礎(chǔ)上，吸收其有益的成分，摒棄其片面甚至錯誤的成分，促進文學(xué)理論研究在我國的健康發(fā)展。

內(nèi)容概要

　　《歐洲批評和理論導(dǎo)讀》全面介紹了：歐洲“理論”中的各種思潮，對自啟蒙運動至今文學(xué)和文化研究及詩學(xué)、心理學(xué)、語言學(xué)和心理分析中的各種主要流派進行了梳理。書中的50余篇文章都由相關(guān)領(lǐng)域的權(quán)威學(xué)者撰寫，涉及subjectivity、identity和gender等概念，分析了我們思考、觀察和行動的方式。每篇文章后面都列有建議閱讀書目。《歐洲批評和理論導(dǎo)讀》對讀者深入理解歐洲文學(xué)理論極有幫助。

作者簡介

作者：(美國)沃弗雷 (Wolfreys.J.)朱利安·沃弗雷，是佛羅里達大學(xué)的英語教授，著述豐富，最新著作有：Glossalalia，Thinking Difference，The J.Hillis Miller Reader a nd The Same Story With a Difference：Pickwick’S Vision。

書籍目錄

Preface1．Rene Descartes and Baruch Spinoza：BeginningsWan'en Montag2．Immanuel Kant and Georg Wiihelm Friedrich HegelJacques Lepta3．Johann Christian Friedrich Ho1derlinVeronique M．Foti4．Karl MarxRobert C．Holub5．Charles Baudelaire and Stephane MallarmeElizabeth Constable6．Friedrich NietzscheRobert C．Holub7．Sigmund FreudJuliet Flower MacCanneU8．Ferdinand de Saussure and Structural LinguisticsKenneth Womack9．Edmund HusserlClaire Colebrook10．PhenomenologyUllrich Michaei Haase11．Gaston Bachelard and Oeorges Canguilhem：Epistemology in FranceAlison Ross and Amlr Ahmadi12．Jean Paulhan and／versus Francis PongeJan Baetens13．Gyorgy LukacsMitchell R．Lewis14．Russian Formalism，the Moscow Linguistics Circle，and Prague Stmcturalism：Boris Eichenbaum，Jan Mukarovslcy，Victor Shklovsky，Yuri Tynyanov，Roman JakobsonKenneth Womack15．Ludwig WittgensteinWilliam Flesch16．Martin HeideggerChire Colebrook17．Antonio OramsciStephen Shapiro18．Walter BenjaminJeremy TambUng19．Reception Theory：Roman Ingarden，Hans Georg Gadamer and the Geneva SchoolLuke Ferretter20．The Frankfurt School，the Marxist T均dition，Culture and Critical Thinking：Max Horkheimer，Herbert Marcuse，Theodor Adomo，Jargen HabermasKenneth Surrin21．Mikhail BakhtinR．Brandon Kershner22．Georges Bataille and Maurice BlanchotArkady Plomitsky23．Bertolt BrechtLoren Kruger24．1acques LacanJuliet Flower MacCanneU25．The Reception of Hegel and Heidegger in France：Alexandre Kojeve，Jean Hyppolite，Maurice Merleau PontyJean Michel Rabate26．Jean，Paul Sartre，Albert Camus and ExistentialismMark Currie27．Emmanuel LevinasKevin Hart28．Simone de Beauvoir and French FeminismKaren Green29．Claude Levi StraussBoris Wiseman30．Jean GenetAlain Michef Rocheleau31．Paul RicoeurMartin McQuilhn32．Roland BarthesNick Mansfield33．French Structumlism：A．J．Oreimas，Tzvetan Todorov and Gerard GenetmDirk de Geest34．Louis Althusser and his CircleWarren Montag35．Reception Theory and Reader Response：Hans Robert Jauss，Wolfgang Iser，and the School of KonstamJeremy Lane36．Jean，F(xiàn)rancois Lyotard and Jearl Baudrillard：The Suspicion of MetanarmtivesGarry Leonard37．The Social and the Cultural：Michel de Certeau,Pierre Bourdieu and Louis MarinBrian Niro38．GiUes Deleme and Kltx GuattariClaire Colebrook39．Michel FoucaultJohn Brannigan40．Jacques DerridaKevin Hart41．Luce IrigarayEwa Ziarek42．Christian MetzMarcia Butzel43．Guy Debord and the Situationist InternationalLynn A．Higgins44．Umberto EcoSurfftee Kim Gmz45．Modernities：Paul Virilio，Oiarmi Vattimo，Giorgio AgambenDavid Punter46．helene CixousJuliet Flower MacCanneu47．Philippe Lacoue Labarthe and Jean Luc NancyHeesok Chang48．Iulia KristevaJoan Bran&49．Slavoj ZizekMiichael Wash50．Cahiers du CinernaMaureen Turim51．Critical Fictions：Experiments in Writing from Le Nouveau Roman to the Oulipojean Baetens52．Tel QuelJean Michel Rabate53．Other French Feminisms：Sarah Kofman，Monique Wittig，Michele Le DoeuffNicoh Fluhr54．Psychoanalytic Literary Criticism in FranceNicholas T．RandContributorsIndex

章節(jié)摘錄

In his 1949 essay, 'The Mirror Stage' （1966）, Jacques Lacan, attempting to take his distance from existentialism, divided philosophy into two camps: those that took the Cog/to as their starting point and those that did not （this statement was repeated many times after, including by some of France's most important thinkers, among them Foucault and Canguilhem）. With such a statement, Lacan located the origins of French or even European philosophy not in Husserl, Hegel or even Kant, but in the conflictual field of seventeenth-century philosophy, specifically in the opposing doctrines of Rene Descartes and Baruch Spinoza. This may come as a surprise to the Anglo-American reader for whom the only conflict associated with the seventeenth-century is that between rationalism and empiricism and for whom Spinoza is a secondary or even tertiary figure, a minor Cartesian only recently admitted into the canon of philosophers deemed worthy of scholarly attention. Further, while Descartes's Meditations is well-known even outside the field of philosophy, his name is primarily associated with his proof of God's existence and, through Locke, the doctrine of innate ideas, neither of which are particularly relevant to the concerns of modem French philosophy and theory. How then are we to understand the sense in which the conflict between these two philosophers （assuming that their relation is one of conflict） constitutes a 'beginning'？There is no question of identifying a French or even continental reading, or readings, of Descartes and Spinoza which would then become the correct interpretation in counter-position to the Anglo-American. Nor is it a question of simply multiplying readings as if, without any true relation to their object, they can never be any other than projections of the culture or historical moment in which they emerge. Instead, we will argue that specific historical moments impose on philosophical texts a historically determined （and therefore identifiable） grid that in turn determines what in a text is visible or invisible, what is compelling and what devoid of interest. There are thus no readings independent of texts and no texts independent of reading. Both the text and its history are equally real, equally material; both must be explained.

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《歐洲批評和理論導(dǎo)讀》由中國海洋大學(xué)出版社，愛丁堡大學(xué)出版社出版。

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