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Prophets of nature: Wordsworth, Whitman, and the Romantic call narrative (William Wordsworth, Walt Whitman).

机译:自然界的先知:华兹华斯,惠特曼和浪漫主义通话叙事(威廉·华兹华斯,沃尔特·惠特曼)。

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摘要

This dissertation explores how a number of romantic writers, Wordsworth and Whitman especially, presented themselves as prophets, claiming to speak for nature. Like biblical prophets narrating prophetic calls, these writers relate how nature called them to poetry, which raises key questions, given the incommensurability of nature and language and the opposition of subject and object: how can nature speak? how can poetry speak for ? In the hands of Wordsworth and Whitman, the biblical call narrative becomes a tool for the romantic attempt to reconcile opposites: art and nature, nature and consciousness, conscious self and preconscious other. The first chapter examines Hebrew prophetic call accounts in terms of the dialogism of Levinas and Blanchot. Chapter Two treats Whitman's attempt to resolve the romantic aesthetic tension between mimesis and self-expression. In Whitmanian call narratives such as "Out of the Cradle Endlessly Rocking," the poet is called by nature's self-expressive, creative excess, which Whitman mirrors with his own self-expressive linguistic excess. Chapter Three turns to The Prelude, which recounts the intersubjective drama of how an infant self becomes a self by means of an other who is nature. Instead of being an example of the "egotistical sublime," Wordsworth's poem of encounters with the natural world enacts an ecological sublime. The final chapter considers the poets' revisions and the larger problem of the relationship between prophecy and revision. If a writer has had a calling, why revise? According to one interpretation, revision is at odds with prophetic discourse, because it strips the otherness of the voice of the other. According to another attitude, prophecy is always revisionary, consisting in second thoughts about origins. Revisions of prophetic calls seek simultaneously to resist the otherness of an original call and to keep that experience of a call alive in all its otherness.
机译:本文探讨了许多浪漫主义作家,特别是华兹华斯和惠特曼,如何以先知的身份出现,声称自己代表自然。就像圣经中的先知叙述先知的话一样,这些作者将自然如何称呼它们与诗歌相关联,从而提出了关键的问题,因为自然与语言的不可通约性以及主语和宾语的对立:自然如何说话?诗歌能代表什么?在华兹华斯和惠特曼的手中,圣经中的叙事叙事成为浪漫尝试调和对立面的工具:艺术与自然,自然与意识,有意识的自我和前意识的其他。第一章从列维纳斯和布兰科特的对话学角度研究希伯来语预言家的话语。第二章论述了惠特曼试图解决模仿和自我表达之间的浪漫美学张力的尝试。在惠特曼式的叙事中,如“无尽的摇篮出局”,这位诗人被大自然的自我表达,创造性的过剩所呼唤,惠特曼用自己的自我表达的语言过剩来反映这一诗人。第三章转向“前奏曲”,它讲述了一个主体间的戏剧,即婴儿的自我如何通过自然界的另一个人成为自我。华兹华斯与自然界相遇的诗并没有成为“自我崇高”的典范,而是提出了一种生态崇高。最后一章考虑了诗人的修订以及预言与修订之间关系的更大问题。如果作家打电话,为什么要修改?根据一种解释,修正与预言不符,因为它剥夺了另一种话语的声音的其他性。根据另一种态度,预言总是修正性的,包含关于起源的第二种思想。预言性电话的修订同时寻求抵制原始电话的其他性,并使电话的体验保持其所有其他性。

著录项

  • 作者

    Minster, Mark Henry.;

  • 作者单位

    Indiana University.;

  • 授予单位 Indiana University.;
  • 学科 Literature Comparative.; Literature English.; Literature American.
  • 学位 Ph.D.
  • 年度 2004
  • 页码 351 p.
  • 总页数 351
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类 文学理论;
  • 关键词

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