查泰来夫人的情人（英文版）

作为劳伦斯*后·部长篇小说，《查泰莱夫人的情人》包含了作者一生对性与情爱这一永恒母题的探索和总结，正如评论者所指出的，将身体视为人性良知的基本内核，仅仅是现代社会中的人们。

一战结束后，出身贵族的克利福德爵士带着伤残的身体回到庄园；妻子康妮是个健康貌美的知识女性，然而在长久的无性的沉闷生活中几乎无法忍受。就在这时，身材健壮然向^却有着“土包子”那种粗俗、鄙陋的外表的看林人却吸引了她。一股被压抑了太久的原始的生命力开始萌动，她一次次到林中小屋与之幽会，在此期间体会到爱情的美好，终于跨越世俗的陋见与隔阂，从而踏上新的人生旅途。

D.H. LAWRFNCF， （1885-1930），one of the greatest figuresin20th-century English literature.Lawrcncc saw sex and intuitionasways to undistorted perception ofreality and mcans to respondtothe inhumanity of the industrialculture. From Lawrence’sdoctrinesof scxual freedom aroseobscenity trials， which had a dccpeffect onthe relationshipbctwccn literature and society.
　　In 1912 he wrote： “What theblood feels， and believes， and says，isalways true.” Lawrcncc’s Iifcafter World War I was markedwithcontinuous and restlesswandering.

INTRODUCTION
CHAPTER I
CHAPTER II
CHAPTER III
CHAPTER IV
CHAPTER V
CHAPTER VI
CHAPTER VII
CHAPTER VIII
CHAPTER IX
CHAPTER X
CHAPTER XI
CHAPTER XII
CHAPTER XIII
CHAPTER XIV
CHAPTER XV
CHAPTER XVI
CHAPTER XVII
CHAPTER XVIII
CHAPTER XIX
APPENDIX: MARKS ON LADY CHATTERLEY’S LOVER

As Peter Gay states in the Introduction to his Freud Reader， “Freud is inescapable”. This also holds true withD.H. Lawrence， who， although never fully accepted Freud，made use of Lus theories in order to work out his outlookon sexuality and his own “Exated， mystical irrationalism”（Gay， xxiii）. More has been said about， against or in favorof Freud’s theories than about any other 20th century topic，and to some extent， “it may be a commonplace by now thatwe all speak Freud whether we know it or not” （Gay， xiii）. Unfortunately， and this is what we attempted to show inthis subchapter， popular readings and renderings of Freudhave somewhat diminished his importance as a scientistand stylist. The important thing is to avoid the imprecisediscourse deriving from this popularity and to exposeoneself fully and honestly to the body of his ideas， which canbe disconcerting and “sobering” （Gay， xiii） in the extreme.The original part of this section consists in our simultaneoustreatment of Freud as initial social and professional outsider，as pioneer， scientist and philosopher. Thereby we have triedto determine what exactly the basis of Freud’s unprecedentedsocial and cultural impact was， and to lay the foundation ofour discussion of Lawrence’s lughly personalized perceptionof psychoanalysis.
     The present section deals with D.H. Lawrence’s highlyindividualized perception of the psychoanalytic doctrine，plaang special emphasis on the author’s understandingof the unconscious as mirrored in his major essays. Anydiscussion of Lawrence’s perception of the unconscioushas to start by drawing a clear dividing line’betweenFreud’s understanding of the term and the view reflectedin Lawrence’s works of fiction and non-fiction. Wlule Freudlocates the unconscious in the mind， Lawrence refuses todo so and places it’in the body， mores specifically in theplexes and ganglia， which he considers to be the superiorseat of consaousness. Actually， Lawrence associates neitherthe unconscious nor consaousness with the mind， as themind is corrupt and and can breed only repression andunfulfillment. Moreover， he comes up with a personal termto subst：itute Freud’s unconsaous： he calls it the Holy Ghostand views it as the vital connection between the individualand the universal consciousness. For Lawrence， as for Freud，consciousness is not and cannot be unitary. Lawrence holdsthat man carries the divine spark of creation within him，and it is this spark that establishes the connection betweenindividual and universe. Whenever the mind comes in，however， the equilibrium is thwarted， personal and socialconflict being the result.