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英国18世纪书信体小说的兴起顺应了资本主义经济的繁荣与文化个体主义的发展现实。伴随着英国文学场的重心从公共生活领域向个人生活领域的转移,作为资产阶级个体文化意识形态发展的产物,书信体小说满足了读者大众对个人情感与隐私的关注。英国18世纪小说家塞缪尔·理查逊通过书信体小说塑造的女主人公克拉丽莎对家庭包办婚姻的坚决抵制反映了她对个体主义价值观的恪守。另一方面,清教美德化身的克拉丽莎,是资产阶级道德观"召唤"下的女性主体。克拉丽莎以第一人称叙述者的身份为代表新兴资产阶级利益的父权权力立言,彰显男性欲望投射于女性客体的男权理想。克拉丽莎之死与其说是女性对父权/男权的性别/性暴力的抗争,不如说是女性自愿服从父权(父亲/上帝)统治秩序的规训,以象征基督教净化救赎的自我牺牲完成对父权制主导的资产阶级道德观的献祭。
Abstract：The rise of 18 th century English epistolary novel corresponded with social development reality of capitalist economy and cultural individualism.Along with the transference of focus in literary field from public sphere to private sphere,epistolary novel catered to readers' needs that interpersonal relationships and personal privacy attract great attention.Epistolary novel is the consequence resulting from the development of bourgeois individualistic cultural ideology.As one of the 18 th century English novelist,Samuel Richardson portrayed Clarissa in epistolary novel.Clarissa's uncompromising resistance to arranged marriage reflects her commitment to individualistic values.Besides,as a representative of puritan virtues,Clarissa is a female subject molded by the interpellation of bourgeois morals.From first-person narration,Clarissa speaks for patriarchal power representing bourgeois rising interests,which reveals patriarchal ideal as patriarchal desire projected onto female.The death of Clarissa is not so much a female's resistance to patriarchal tyranny as an obedience to patriarchal(father/God)discipline,offering an immolation to bourgeois morals of patriarchal dominance through Christian self-sacrifice.
[1]Ian Watt,The Rise of the Novel:Studies in Defoe,Richardson and Fielding[M].England:Penguin Books.1957.
[2]J,Paul.Hunter,“The Novel and Social/Cultural History”[A].The Eighteenth Century Novel,ed.John Richetti.Cambridge:Cambridge University Press,1996.
[3]Samuel Richardson,Clarissa or The History of a Young Lady[M].Boston:Houghton Mifflin,1962.
[4]Nancy Armstrong,Desire and Domestic Fiction:A Political History of the Novel[M].New York,Oxford:Oxford University Press,1986.
[5]Louis Althusser,Lenine and Philosophy and Other Essays[M].Trans.Ben Brewster.NewYork:Monthly Review Press.2001.
[6]李小鹿.克拉丽莎的狂欢化特点研究[M].北京:北京大学出版社,2007.
[7]玛丽·沃斯通克拉夫特著,王蓁译.女权辩护[M].北京:商务印书馆,2007.
[8]约翰·斯图尔特·穆勒著,汪溪译.妇女的屈从地位[M].北京:商务印书馆,2007.
[9]John Allen Stevenson,“‘Alien Spirits’:The Unity of Lovelace and Clarissa”[A].New Essays on Samuel Richardson,ed.Albert J.Rivero New York;St.Martin's Press,1996.
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(1)“规训产生驯顺的身体”,见(Michel Foucault.Discipline and Punish:The Birth of Prison.Trans.Alan Sheridan.New York:Vintage Books.1979:137.)
(2)女性主义的后殖民理论家斯皮瓦克在“属下能说话吗?”中探讨印度寡妇自焚(sati),如果说底层阶级受到统治阶级的遮蔽,那么,受到男权压迫的底层女性受到了双重的遮蔽。见(Gayatri Chakravorty,Spivak.“Can the Subaltern Speak?”Can the Subaltern Speak?:Reflections on the History of an Idea,ed.Rosalind C.Morris.New York:Columbia University Press,2010.)
基本信息:
DOI：10.16497/j.cnki.1672-335x.2017.06.019
中图分类号:I561.074
引用信息:
[1]袁荃.“写至即刻”中“失声”的克拉丽莎[J],2017,No.157(06):116-121.DOI:10.16497/j.cnki.1672-335x.2017.06.019.
基金信息:
中国海洋大学博士启动金一般项目(201511020)的资助