描述
开 本: 16开纸 张: 胶版纸包 装: 平装-胶订是否套装: 否国际标准书号ISBN: 9787308157018
内容简介
彭涛*的《赫索格视域下的索尔·贝娄犹太意识 (英文版)》力图运用文化诗学理论对贝娄的代表作《 赫索格》进行文化解读，旨在探讨贝娄的犹太意识。
犹太意识强调犹太文化的传统意义和文化价值，就《 赫索格》而言，该书通过描述生活在西方主流文化中 的犹太知识分子的生存体验，将这种意识表现为边缘 感、异化感、寻根性和寻本性。《赫索格》揭示了犹 太知识分子的生存困境、精神困境和心路历程。作者 在这部小说中选择犹太人作为自己叙事的视角，以文 学的方式关注犹太人的生存状况和生命体验，展现犹 太民族特有的文化品性和气质，这正是本书要探讨的 中心问题。
犹太意识强调犹太文化的传统意义和文化价值，就《 赫索格》而言，该书通过描述生活在西方主流文化中 的犹太知识分子的生存体验，将这种意识表现为边缘 感、异化感、寻根性和寻本性。《赫索格》揭示了犹 太知识分子的生存困境、精神困境和心路历程。作者 在这部小说中选择犹太人作为自己叙事的视角，以文 学的方式关注犹太人的生存状况和生命体验，展现犹 太民族特有的文化品性和气质，这正是本书要探讨的 中心问题。
目 录
Introduction
Chapter 1 Formation of Bellow’s Jewish Consciousness
1.1 Cultural Sources of Bellow’s Jewish Consciousness
1.1.1 Jewish Culture
1.1.2 American Culture
1.2 Cultural Mechanism of Bellow’s Jewish Consciousness
Chapter 2 Concern for the Jewish Intellectuals: Core of Bellow’s Jewish Consciousness
2.1 Bellow’s Jewish Life Experience in Herzog
2.2 Moses Elkanah Herzog: a Modern Parody of the Moses of Exodus in the Hebrew Bible
2.3 Jewishness of Herzog Representing the Kernels of Bellow’s Jewish Consciousness
2.3.1 Marginality
2.3.2 Alienation
2.3.3 Homeland-quest
2.3.4 Self-identification
Chapter 3 Concern for the Humanity: Sublimation of Bellow’s Jewish Consciousness
3.1 Moses Elkanah Herzog: a Person Fighting for Survival
3.2 Cosmopolitan Quality and Vision in Herzog
3.2.1 Global Marginality
3.2.2 Global Alienation
3.2.3 In Quest of an Everlasting Human Soul
3.2.4 In Pursuit of an Everlasting Human Identity
3.3 Toward Humanism-oriented Cosmopolitanism
Conclusion
Appendix 1 Saul Bellow’s Nobel Lecture
Appendix 2 Saul Bellow’s Banquet Speech
Appendix 3 Towards a Poetics of Culture (excerpt)
Acknowledgements
References
Index
Chapter 1 Formation of Bellow’s Jewish Consciousness
1.1 Cultural Sources of Bellow’s Jewish Consciousness
1.1.1 Jewish Culture
1.1.2 American Culture
1.2 Cultural Mechanism of Bellow’s Jewish Consciousness
Chapter 2 Concern for the Jewish Intellectuals: Core of Bellow’s Jewish Consciousness
2.1 Bellow’s Jewish Life Experience in Herzog
2.2 Moses Elkanah Herzog: a Modern Parody of the Moses of Exodus in the Hebrew Bible
2.3 Jewishness of Herzog Representing the Kernels of Bellow’s Jewish Consciousness
2.3.1 Marginality
2.3.2 Alienation
2.3.3 Homeland-quest
2.3.4 Self-identification
Chapter 3 Concern for the Humanity: Sublimation of Bellow’s Jewish Consciousness
3.1 Moses Elkanah Herzog: a Person Fighting for Survival
3.2 Cosmopolitan Quality and Vision in Herzog
3.2.1 Global Marginality
3.2.2 Global Alienation
3.2.3 In Quest of an Everlasting Human Soul
3.2.4 In Pursuit of an Everlasting Human Identity
3.3 Toward Humanism-oriented Cosmopolitanism
Conclusion
Appendix 1 Saul Bellow’s Nobel Lecture
Appendix 2 Saul Bellow’s Banquet Speech
Appendix 3 Towards a Poetics of Culture (excerpt)
Acknowledgements
References
Index
在线试读
《视域下的索尔·贝娄犹太意识（英文版）》：
2.3.3 Homeland-quest
Though “for our sin we are exiled from our land” (llerzog, 91), Moses Herzog, marginalized and alienated, still claims to have “a change of heart-a true change of heart” (llerzog, 201). His desire to root out the moral sin and wipe out his neurosis so as to find out a homeland or a “spiritual ghetto” is closely related to Jewish history and Jewish destiny.
Jewish history is history of exile. Owing to religious and ethnic reasons,Jews by origin suffered the burden of homelessness and exile both physically and emotionally Their historical experience can be described as follows:
From Abraham, the history of the Jewish people traces through the patriarchs to the exile in Egypt, the subsequent exodus and the giving of the Torah and execution of the covenant, the conquest Canaan, the Judges, the Monarchy and the later division into two kingdoms, the Babylonian exile and the return under Ezra and Nehemiah, the Hasmoneans, the subsequent loss of independence and destruction of the Temple by the Romans, the dispersion of the Jews throughout the world for centuries. (Rubinstein, 2002: 143)
It is generally confirmed that “Exile or Diaspora […] [becomes] a constant feature of Jewish experience” (Eisenstadt, 2004: 30). The reason why Jews can survive the cruel history lies in the fact that Jews have transformed suffering by means ofirony and a celebration of endurance. The endurance comes from their intense wish for a homeland, therefore, homeland-quest embodies the Jewish people’s wish, feeling and a profound cultural quality. It shows that no matter how hard the life is, Jewry’s resolution to cling to life so as to find a homeland would not be wavered.
Howe says, “the virtue of powerlessness, the power of helplessness, the company of the dispossessed, the sanctity of the insulted and injured-these, finally, are the great themes of Yiddish literature” (qtd. in Clayton, 1986: 66).There is no doubt that Bellow absorbs the valuable elements of the Yiddish literature. Even though Herzog who Bellow creates endures the unbearable marginality and the immeasurable alienation, he commits a moral sin against himself. Fortunately he keeps his faith in Judaism that consists of the beliefin God, the beliefin Man and the beliefin brotherhood to solve his predicament.He, a Jew and an expert sufferer, “owes God a human life” (llerzog, 272), and he does “continue to believe in God (llerzog, 231), therefore “He could not allow himself to die yet” (llerzog, 27), and “his duty is to live” (llerzog, 27) and quest for his “spiritual ghetto”.
……
2.3.3 Homeland-quest
Though “for our sin we are exiled from our land” (llerzog, 91), Moses Herzog, marginalized and alienated, still claims to have “a change of heart-a true change of heart” (llerzog, 201). His desire to root out the moral sin and wipe out his neurosis so as to find out a homeland or a “spiritual ghetto” is closely related to Jewish history and Jewish destiny.
Jewish history is history of exile. Owing to religious and ethnic reasons,Jews by origin suffered the burden of homelessness and exile both physically and emotionally Their historical experience can be described as follows:
From Abraham, the history of the Jewish people traces through the patriarchs to the exile in Egypt, the subsequent exodus and the giving of the Torah and execution of the covenant, the conquest Canaan, the Judges, the Monarchy and the later division into two kingdoms, the Babylonian exile and the return under Ezra and Nehemiah, the Hasmoneans, the subsequent loss of independence and destruction of the Temple by the Romans, the dispersion of the Jews throughout the world for centuries. (Rubinstein, 2002: 143)
It is generally confirmed that “Exile or Diaspora […] [becomes] a constant feature of Jewish experience” (Eisenstadt, 2004: 30). The reason why Jews can survive the cruel history lies in the fact that Jews have transformed suffering by means ofirony and a celebration of endurance. The endurance comes from their intense wish for a homeland, therefore, homeland-quest embodies the Jewish people’s wish, feeling and a profound cultural quality. It shows that no matter how hard the life is, Jewry’s resolution to cling to life so as to find a homeland would not be wavered.
Howe says, “the virtue of powerlessness, the power of helplessness, the company of the dispossessed, the sanctity of the insulted and injured-these, finally, are the great themes of Yiddish literature” (qtd. in Clayton, 1986: 66).There is no doubt that Bellow absorbs the valuable elements of the Yiddish literature. Even though Herzog who Bellow creates endures the unbearable marginality and the immeasurable alienation, he commits a moral sin against himself. Fortunately he keeps his faith in Judaism that consists of the beliefin God, the beliefin Man and the beliefin brotherhood to solve his predicament.He, a Jew and an expert sufferer, “owes God a human life” (llerzog, 272), and he does “continue to believe in God (llerzog, 231), therefore “He could not allow himself to die yet” (llerzog, 27), and “his duty is to live” (llerzog, 27) and quest for his “spiritual ghetto”.
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