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作 者:张昱[1] 汪希 Zhang Yu;Wang Xi(Nankai University,Tianjin 300071,China;College of International Studies,Southwest University,Chongqing 400715,China)
机构地区:[1]南开大学 [2]西南大学外国语学院
出 处:《外国语文研究》2021年第5期47-54,共8页Foreign Language and Literature Research
基 金:重庆市研究生科研创新项目“拓扑学视野下的马克思主义辩证法性格理论在莎士比亚戏剧中的运用”(项目编号:CYS20097)的阶段性成果。
摘 要:马洛版《浮士德博士的悲剧》沿袭了关于人吃禁果而堕落的主题。该剧未及描写弥尔顿式的英雄,也没有像斯宾塞那样刻写一部道德书,更未像莎士比亚那样写实地描写人世一切冷暖情仇,而是人在宇宙中能享有的一切可以享受的世俗内容。基督教传统道德认为人应尽善、尽美且无欲,但浮士德这个人物的重心却在于他对世俗物质的渴望,成为了马洛笔下的另一撒旦。浮士德对世俗欲望的追求体现了文艺复兴时期的人免除精神枷锁以后的现世精神和享乐主义态度,这正是人文主义者对人之身份的索求。虽然违背了向上、向善的古典主题要求,本文重在以体会时代精神的角度,以反映论(即镜子说)来参详这部通常认为反伦理的经典剧作,以作为一种新的解说途径。Christopher Marlowe’s The Tragical History of the Life and Death of Dr. Faustus follows the traditional theme of man’s depravity by eating the forbidden fruit. Marlowe did not describe this play like the Miltonian heroic theme, nor did him write an ethics book like Edmund Spencer, nor did him realistically describe all the cold and warm feelings of human beings like Shakespeare, but his focus is the secular content of all that one can enjoy in the universe. The traditional Christian morality requires that man should be perfect, beautiful and undesirable when they are in the present world. But Dr. Faustus is not like this, his focus is in his desire for the secular materials, so becomes another Satan created by Marlowe. Faustus’ pursuit of secular desire reflects the secular spirit and hedonistic attitude of the Renaissance people after they got rid of the spiritual shackles, which is the humanist’s demand for human identity. Although this play, which is generally regarded as an anti-ethical play, violates the requirements of the upward and virtuous classical theme, this paper focuses on understanding the spirit of the Renaissance time through the theory of reflection(the theory of mirrors), which is also a new way to interpret this classic play.
关 键 词:克里斯托弗·马洛 《浮士德博士的悲剧》 世俗性 文艺复兴
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