（英语语言文学专业论文）从跨文化语境中看苏姗娜与窦娥对“节”和“道”的态度.pdf

chinese descriptive abstract i 摘 要 摘 要 自十九世纪下半叶以来，中西文化与文学的比较研究愈来愈多。作为文化组成部分 的文学，在各种文化中都有自己的发展历史，它涉及人类的感情和心灵，最容易引起不 同文化和传统之间的人们的相互欣赏和心灵共鸣， 因而有助于更好地促进不同文化和传 统中的人们的相互理解与和谐共存。尽管在不同历史传统、不同文化背景和文学实践的 基础上形成的各民族的文学,无论是概念原则,还是思路方法等等,都各不相同,但是, 人 性、人心、文心的相通,又使得它们具有许多共同的元素。那些看上去并不相干，文化时 空相去甚远的作家之间，民族文学所塑造的人物之间，在精神上却有遥相契合和相通之 处。而对于“异”则需追寻其不同的内涵和根源，更要诉诸文化背景的研究。 本篇论文则是将跨越不同的文化背景和时空的两部经典作品中的女主人翁，进行比 较。从比较中，我们清楚地看到，处在基督教和儒家这两种看起来具有明显异质特性的 文化传统中的苏姗娜和窦娥，在道德入俗上的殊途同归。苏姗娜对道的态度是基于一种 上帝救赎和天国来世说的宗教神学化了的人类美德目的， 窦娥的贞操观则是源自有着宗 教似的神圣超越性的儒家美德伦理。 从二者背负苦难， 忍受不幸， 朝向道和节的过程中， 我们看到她们在人生终极价值和理想上有着相似的精神诉求。 因此，我们应该通过她们各自的文化背景和传统经典来理解她们。当然，在对不同 的文化传统进行比较和对照时，难免会出现有失偏颇的地方。但惟其在比较和对照中方 能更明确地勾勒出各自文化传统的共性和独特性以及二者在思想上的共同点。即，为了 寻求真理，恪守心中的节和道，不惜牺牲宝贵的生命。从她们的行为和价值标准中，我 们看到基督教文化和儒家文化有着共同的内在精神资源和终极价值关怀。也就是说，只 要创造某些必要的对话环境和条件，创造某种适宜的交流方式，一种基于博爱的宗教伦 理与一种基于仁爱的美德伦理，在某种程度上、甚至是在较为内在的价值精神层面上的 相互理解和相互接纳也是可能的。 正如有些学者所论证和期待的， 让西方基督宗教文化成为儒家主导之中国多样性文 化生态中的有机组成部分，并对中国社会的精神世界产生相应的文化影响，以期满足国 人安生立命的心灵需求。因为众多的有识之士已关注到： “这是一个快餐食品和消化迟 缓相伴的时代；一个体格高大和性格病态并存的时代；一个追名逐利和人情冷漠相生的 时代。人们的休闲越来越多，乐趣却越来越少；居室的装修越来越华丽，破碎的家庭也 越来越多；拥有的财富越来越多，道德水准却日益滑坡” 。贪污腐败，社会不公正，金 钱崇拜，人与人的关系因怀疑、妒忌、恶意诋毁以及犯罪行为而变得越来越紧张。所有 这些现象都使人觉得社会正在失去其准则， 人性的罪恶在物质的诱惑面前正变得日益明 显。追问人的存在意义，重估各种价值体系，寻找新的价值标准已成必然。人们已逐渐 认识到，当今社会需要的不仅是外在的法律约束，完善的法律体制和监督机制，更需要 的是内在的道德自律和人格的升华。人们也越来越认识到，任何道德若无内在的信仰支 chinese descriptive abstract ii 撑，是很难达到自律的境界的，无论这个信仰是宗教的还是俗世的。 在人们对自身传统文化反思的过程中，体悟到中国儒家文化（过于理性）的功利主 义色彩，的确需要重新获得与时俱进的能力一种超越自身，超越物质世界的力量。 这便是撰写此文的意义所在。因为根据一些学者的看法，在价值与道德的重构中，基督 教已经成为一个重要的因素。而且在中国获得了前所未有的巨大影响力。另一方面，女 性担负着养育后代的神圣使命，家庭的温馨和社会的繁荣都离不开女性的爱心，而对女 性的传统美德，对女性的审美标准以及女性本身的价值取向正在被解构。在新的时代背 景下，女性的自尊、自爱、自重、自强是其获得社会存在价值的基础。女性如何重构其 内在的精神美德？或许我们能从苏姗娜与窦娥对道和节的态度上得到启示。 关键词：儒家文化；基督教文化；节；道；态度 english abstract iii abstract more and more comparative research has been done in the field of chinese and western culture and literature from the late half of 19th century. literature, a component of culture that is most closely related to human sentiments, helps to promote the harmonious coexistence and mutual understanding between different cultures, especially the confucianism and christianity. each culture has its own tradition and literary practice, thus different from each other in terms of concepts and principles; however, they share humanity, and the essence in literature. writers and literary images of different times and different cultures correspond to each other in spirit and mentality. research of the differences need to focus upon their cultural background as well as tracing their connotations and origins. this thesis compares two heroines in two classical literary works with different cultural background. from the comparison, it is clearly demonstrated that susanna and dou e share a lot in morality with all the heterogeneity in culture, susannas attitude towards martyrdom is the human virtuous purpose of religious theology based on a god salvation and the heavenly afterlife. dou es concept of chastity originated from confucian virtues of ethics, which is religion-like, sacred, and transcending. from their similar experiences of bearing sufferings, enduring misfortunes, and the pursuit of martyrdom and chastity, we can see that in terms of the ultimate values and ideals of life, they share similar spiritual pursuits. therefore, we should understand them through their respective cultural backgrounds and traditional classics. of course, to compare and contrast across different cultural traditions, there are bound to be misunderstandings. but it is only the comparison and contrast between them could demonstrate more clearly their commonness and uniqueness of their cultural traditions and the common ground they share in ideology. that is, they safeguard the truth and abide by the martyrdom and their hearts, even at the expense of their precious lives. from their behaviors and values, which indicates that both confucianism and christianity agree in inner spiritual world and the ultimate pursuit of values. in other words, as long as some of the necessary environment and conditions are created for their dialogue, and thus a suitable exchange coming into being, a religion ethic based on fraternal love and a virtue ethic based on kindheartedness, to some extent, even in the more intrinsic level of values, may agree with and accept each other. as some scholars have demonstrated and expected, the western christian culture has become an organic part in chinese confucian-dominant culture of diversity and given a corresponding cultural impact, with a view to meet the soul demand of the countrymen. for a lot of men of insight have realized that these are the times of fast foods and slow digestion; english abstract iv tall men and short character; steep profits and shallow relationships; more leisure and less fun; fancier houses, but broken homes; higher incomes, but lower morals. corruption, moral decay, social injustice, worship of money, a world in which interpersonal relationships have become tainted by jealousy and mistrust, slanderous accusation, and criminal guilt through association. it is inevitable that people of insight should begin to question the present existing values, to look for new standards, and take up the task of a revaluation of all values. it is recognized that the needs of the community today are not only external legal constraint, and perfect the legal system and mechanism, the more they need is internal self-discipline and moral character of sublimation. it is also recognized that the absence of any moral in support of the inherent belief, is difficult to reach the realm of self-discipline, regardless of religious beliefs or earthly. people in the reflection of their own traditional culture come to understand the utilitarianism color of chinas confucian culture, which is too rational, and realized the necessity to re-with the ability to be to go beyond itself and beyond the power of the material world. this is the significance of writing the thesis. according to the views of some scholars, in the remodeling of the moral value, christianity has become an important factor, and has gain the unprecedented influence in china. on the other hand, women are charged with the sacred mission of nurturing future generations. family warmth and social prosperity are inseparable from womens love. but the traditional virtues of women, womens aesthetic standards, as well as womens own values are being deconstructed at the same time. in the new era, womens self-esteem, self-love, self-respect, self-improvement is the foundation of their value in the community. as to the reconstruction of womens inherent virtues, perhaps we can be inspired by susannas and dou es attitude toward the martyrdom and the chastity. it could be further revealed that people have not only the needs of moral constraint, but also a demand in belief. key words: confucian culture; christian culture; chastity; martyrdom; attitude 湘潭大学湘潭大学 学位论文原创性声明学位论文原创性声明 本人郑重声明：所呈交的论文是本人在导师的指导下独立进行研究所取得的 研究成果。除了文中特别加以标注引用的内容外，本论文不包含任何其他个人或 集体已经发表或撰写的成果作品。对本文的研究做出重要贡献的个人和集体，均 已在文中以明确方式标明。本人完全意识到本声明的法律后果由本人承担。 作者签名： 日期： 年 月 日 学位论文版权使用授权书学位论文版权使用授权书 本学位论文作者完全了解学校有关保留、使用学位论文的规定，同意学校保 留并向国家有关部门或机构送交论文的复印件和电子版，允许论文被查阅和借 阅。本人授权湘潭大学可以将本学位论文的全部或部分内容编入有关数据库进行 检索，可以采用影印、缩印或扫描等复制手段保存和汇编本学位论文。 涉密论文按学校规定处理。 作者签名： 日期： 年 月 日 导师签名： 日期： 年 月 日 introduction 0.1 1 introduction 0.1 significance and objectives of the study in order to further develop the chinese culture in a new century, it is no doubt an urgent and significant task for the field of comparative literature in the cross-cultural context to examine and study the origin of culture and literary phenomenon between china and western countries, to figure out their differences and similarities, and to explore the common character of human culture in which the similar images were created in different writings by different authors. so is the comparative literature which at present seems to tend more and more towards a general study of multicultural situation. in other words, a given problem or phenomenon is frequently analogized and interpreted in various cultural contexts. the common human problems such as human beings and human nature, life and death, the past, the present and the future, the visible world and the invisible world, the conflict between morality and desire, the contradiction between the self and the other, are common themes explored in writings of different cultural systems. the studies of common literary phenomena from literary texts of different cultures not only provide us with unexpected conclusions but also deepen our understanding of the characteristics of different cultures. also literature, as that component of culture that most closely relates to human emotions, will perhaps help to promote the vision of harmonious coexistence and mutual understanding between peoples in different cultures, especially the confucianism and christianity. each culture has its own tradition and literary practice, thus different from each other in terms of concepts and principles; however, they share humanity, and the essence in literature. writers and literary images of different times and different cultures correspond to each other in spirit and mentality. researching of the differences need to focus upon their cultural background as well as tracing their connotations and origins. the thesis compares two heroines in two classical literary works with different cultural background. from the comparison, it is clearly demonstrated that susanna and dou e share a lot in morality with all the heterogeneity in culture, which indicates that both confucianism and christianity agree in inner spiritual world and the ultimate pursuit in values. for a lot of men of insight have realized that these are the times of fast foods and slow digestion; tall men and short character; steep profits and shallow relationships, more leisure and less fun; fancier houses, but broken homes; higher incomes, but lower morals. corruption, moral decay, social injustice, worship money, a world in which interpersonal relationships have become tainted by jealousy and mistrust, slanderous accusation, and criminal guilt through association. introduction 0.1 2 sometimes we only look for material possessions and for physical enjoyment. in this way we neglect the deeper meaning of our life. god wants to remind us that material pleasures should not be the ultimate value. we can also be happy with less, if we turn to god. people in the reflection of their own traditional culture come to understand the utilitarianism color of chinas confucian culture, which is too rational, and realized the necessity to re-with the ability to be to go beyond itself and beyond the power of the material world. this is the significance of writing this thesis. according to the views of some scholars, in the remodeling of the moral value, christianity has become an important factor, and has gain the unprecedented influence in china. on the other hand, nowadays, a woman virtue seems not worth of praising; her beauty should be considered the most important thing. the traditional virtues of women, womens aesthetic standards, as well as womens own values are being deconstructed at the same time. however, a woman, who is responsible for fostering descendants, a mother is usually charged with the sacred mission of nurturing future generations. women enjoy high authority within the family. family warmth and social prosperity are inseparable from womens love. in the new era, womens self-esteem, self-love, self-respect, self-improvement is the foundation of their value in the community. as to the reconstruction of womens inherent virtues, perhaps we can be inspired by susannas and dou es attitude toward the martyrdom and the chastity susannas attitude towards martyrdom is the human virtuous purpose of religious theology based on a god salvation and the heavenly afterlife. dou es concept of chastity originated from confucian virtues of ethics, which is religion-like, sacred, and transcending. from the twos similar experiences of bearing sufferings, enduring misfortunes, and the pursuit of martyrdom and chastity, we can see that in terms of their ultimate values and ideals of life, they share similar spiritual pursuits. therefore, we should understand them through their respective cultural backgrounds and traditional classics. of course, to compare and contrast across different cultural traditions, there are bound to be misunderstandings. but it is only the comparison and contrast between them could demonstrate more clearly their commonness and uniqueness of their cultural traditions and the common ground they share in ideology. that is, they safeguard the truth and abide by the martyrdom and their hearts, even at the expense of their precious lives. from their behaviors and values, it could be further revealed that people have not only the needs of moral constraint, but also a demand in belief. it is inevitable that persons of insight should begin to question existing values, to look for new standards, and take up the task of a revaluation of all values. it is recognized that the needs of the community today is not only external legal constraint, and perfect the legal introduction 0.3 3 system and mechanism, the more they need is internal self-discipline and moral character of sublimation. it is also recognized that the absence of any moral in support of the inherent belief, it is difficult to reach the realm of self-discipline, regardless of religious beliefs or earthly. 0.2 on the authors and their writings guan hanqing and luke: guan hanqing was one of the most outstanding dramatists of the mongol dynasty. he probably lived in beijing between 1220 and 1300. not much is known about his life, but he might have been a physician or a scholar. he probably wrote more than 60 plays altogether, 18 of which have come down to us, but his authorship is undisputed for only 14 of these (among them “jiu fengchen”, “bai yueting”, “dandao hui”, “xishu meng”, “ku cunxiao”). dou e injustice is guan hanqings most famous play. most modern chinese know it and like it. luke, the author of the gospel of luke and the acts of the apostles, lived in the first century and was very familiar with the old testament. perhaps he accompanied paul on his mission travels, and he played an important and respected role in the early church. in the tradition of the church, he quickly became the patron saint of painters and doctors. in his narratives, luke often described the sufferings of ill people who were healed by jesus. in the acts of the apostles, luke also tells us about the outstanding witness or martyrdom of some believers (see acts 6-7). by doing so, he kept the tradition of deuteron-canonical texts of the old testament (see 2macc6-7 or dan3, dan 13) 0.3 the plot of dou e and dan 13 when dou e was a child, her father dou tianzhang, entrusted her to the care of an old rich lady, cai popo. dou e married, but her husband died soon. when lady cai now demands the doctor sailu to return some old debts, this doctor tries to kill cai, but at that moment, father zhang and his son zhang l er appear and save cai. however, they in turn forcefully demand that cai receives the old zhang and that dou e accepts the young zhang as husband. the young widow dou e resists this offer and scolds her foster-mother lady cai for letting the two men enter their house. in order to get control of dou e, the young zhang extorts poisonous medicine from doctor sailu and tries to kill the old lady cai with it, but cai suddenly feels sick, rejects the soup, and so zhangs own father drinks the poisoned soup and dies on the spot .now the younger zhang tries to force dou e to marry him by accusing her of poisoning his father. dou e resists marriage, is brought to court, is beaten and finally admits introduction 0.4 4 her “guilt”, when the judge threatens to club the old lady cai. dou e is sentenced to death, but before being beheaded, she directs two wishes and a curse to heaven: may her blood not fall to the ground, may there be snow in june, and may there be three years of drought if she is innocent .after her execution heaven seems to respond miraculously and the three strange things happen. some years later, her father, a high official now, returns to investigate the causes of the drought in that city, reads in the files about the case of his daughter, finds the criminals, punishes them and pleads the ghost of his daughter to rest in peace. susanna (“lily”) is very beautiful and pious, who is a rich and respected jewish man, joakim wife (joakim the name has the meaning “god lifts up”). in one year two corrupt elders of the people, who were appointed judges, often come to joakims house and hold judgment there. these two men like to watch susanna as she walks through the garden every noon and soon they feel desire for her. one day they hide themselves in the garden, and when nobody is around they go to susanna and demand that she lies down with them. susanna realizes that she is trapped, but she decides to shout aloud, whereupon some people come. now the two elders accuse her of adultery. they say that they saw her in the garden together with a young man. since there are no other witnesses, joakim and susannas relatives can only watch as the two old men sentence susanna to death. susanna cries to god, and when she is led to the execution, daniel, stirred by the holy spirit, claims that he wants to re-examine the case. he separates