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作 者:刘曼[1]
机构地区:[1]湖南工业大学外国语学院
出 处:《世界民族》2017年第4期62-70,共9页Journal of World Peoples Studies
基 金:湖南省哲学社会科学基金项目"剑桥仪式学派兴起的学术史研究"(项目号:15YBA126)的阶段性研究成果之一;湖南省教育厅科学研究重点项目"神话研究之人类学方法学术史考察(1865-1914年)"(项目号:15A054);湖南省社会科学界联合会基金项目"弗雷泽在中国的接受与影响研究"(项目号:WX138)的支持
摘 要:"替罪羊"一词最早由16世纪的廷代尔所创造,但其文化内涵与外延的扩大却主要源于弗雷泽的《金枝》,并且与《金枝》中始终隐含着的一条以讽喻基督教为目的的潜在线索密不可分。出于对内米祭司继任习俗进行解释——实际上是揭示宗教本质——的需要,弗雷泽在《金枝》中通过对古希腊罗马宗教、犹太教、基督教、现代"野蛮"人的替罪习俗进行并置和分析,在欧洲古典时代、现代文明欧洲和当代"野蛮"社会之间构建了一种有关"替罪羊"问题的普遍性关系,由此提出的杀死"替罪羊国王"之说,在解释了内米习俗的同时也隐含了其对耶稣之死具有"杀王"仪式特质的影射,以期达到瓦解宗教(特别是基督教)基础的隐秘目的。弗雷泽的并置难免有随意和牵强之嫌,但其并置本身的机巧和意图的隐晦却赋予了《金枝》某种讽喻性特点,"替罪羊"问题的内涵也由于《金枝》这种讽喻性及其文本影响力而得到了极大扩展。The word "scapegoat" was first invented by Tyndale in the sixteen century, wnue me expansion of its cultural connotation and denotation mainly originated in Frazer' s The Golden Bough. Based on his goal of explaining the flamen succession custom in Nemi, which was actually to reveal the nature of religion, Frazer constructed for the scapegoat problem a universal relationship among the eras of European classical antiquity, modem civilized Europe and modem "savage" societies. Such universal relationship that Frazer established were founded on his juxtaposition and analysis of the scapegoat rituals among religions in ancient Greek and Rome, Judaism, Christianity and modem " savages. " The "scapegoat king" theory, which Frazer had proposed, explained the Nemi ritual, but meanwhile insinuated that the death of Christ actually had a characteristic "killing god" ritual, and thus intended to achieve his secret goal of overthrowing the foundation of religion, especially that of Christianity. Though Frazer' s juxtaposition is a bit random and far-fetched, his elaborate juxtaposition and implicit goal endowed The Golden Bough with a feature of satire and therefore greatly enhanced the connotation and denotation of "scapegoat. " It many fields of humanities, which gradually became an important topic and critical perspective in in turn raised the popularity of The Golden Bough.
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