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博碩士論文 etd-0828110-225516 詳細資訊
Title page for etd-0828110-225516
論文名稱
Title
艾蜜莉.狄金生主觀、動態、自由解放的宏觀激勵
The Subjective, Dynamical, and Liberatory Sublime in Emily Dickinson
系所名稱
Department
畢業學年期
Year, semester
語文別
Language
學位類別
Degree
頁數
Number of pages
368
研究生
Author
指導教授
Advisor
召集委員
Convenor
口試委員
Advisory Committee
口試日期
Date of Exam
2010-07-28
繳交日期
Date of Submission
2010-08-28
關鍵字
Keywords
超越卓絕、顛覆、雄渾(宏觀)、多方面的、多樣的、自由解放的、難下定義、不確定、質問、探索、實驗、動態、自主自立、懷疑
dynamical, indeterminate, exploration, indefinable, multifaceted, experiment, liberatory, multiple, self-reliance, skepticism, transcendence, subversive, sublime, interrogation
統計
Statistics
本論文已被瀏覽 5752 次,被下載 2394
The thesis/dissertation has been browsed 5752 times, has been downloaded 2394 times.
中文摘要
擁有跨越主流性別思想、篤信宗教、自然神學、超驗主義、及文學傳統手法的精神,艾蜜莉.狄金生在她的詩歌裡創造了宏觀【崇高分析】,展現她對於在不同意識形態、原理以及論述交會下所經驗到的解放和啟示性的想法之認識與善加運用。艾蜜莉.狄金生的宏觀表現提供了吉恩弗朗索瓦.利奧塔針對現代及後現代雄渾崇高展現一個很好的範例,並且讓讀者重新省思朗吉弩斯所論述的崇高論的概念及組成要素。
從性別思想以及女性文學傳統中解放,艾蜜莉.狄金生表現了不同的自我與身分,顛覆了由社會文化主宰定義的性別特質及角色,證明了性別角色與特點並非固有侷限在本體論完整的分類框架裡,而是在不同家庭文化背景所發展出各自多樣特有的特質。而她的顛覆與解放同樣也發生在她面對強勢的宗教文化、學校特別規劃的科學教育、以及當時蔚為風潮的超驗主義與文學風格時。展現對生命、自然及自我探索的熱愛,艾蜜莉.狄金生認真的探尋真理,形成自己對宗教的理解與聖經語言及故事的詮釋及運用。對於語言的狂愛也促使她嚐試尋找定義。在清教徒的文化傳承養成、科學教育及愛默生的倡導下,艾蜜莉.狄金生培養並且加強她不斷地對於自我及事物探索判斷分析的能力。 她代表的是不僅是她的年代並且在現代和後現代的期間,美國詩歌可能展現的個人獨特風格和潛在發展性。 身為她的讀者常常不是處於被動接收思想訊息的情況,而是經常被鼓勵去重新省思既有的想法,而不斷地被刺激與激發。由這位擁有蘇格拉底哲學精神堅持自主不符合傳統規範的實驗者所創作出的作品創造出主觀、動態、並且自由解放的宏觀激勵。
Abstract
Emily Dickinson, with a soul passing beyond the confines of mainstream gender ideology, religiosity, natural theology, transcendentalism, and literary conventions, creates the sublime in her poetry, which demonstrates her realization and manipulation of inspiring thoughts and liberating movements experienced where diverse conscience stirrings, ideologies, ideas, axioms and discourses intersect. Dickinsonian sublime offers an example for Jean-François Lyotard’s discourses on the modern and postmodern sublime, which coincidentally mirror Dickinson’s time, her personal response and reaction.
Liberating herself from the confines of gender ideology as well as female literary conventions, Dickinson invents her own self and identity, suggesting differences among women, who can be discontinuous and multiple instead of being a category with “ontological integrity” (Judith Butler, Gender Trouble 23). She embodies a writer who creates according to her nature and experience as a sensitive person constantly investigating inwardly and outwardly, blurring traditionally-assigned gender distinctions, alternating between various roles, and reversing gendered traits instead of just being a subordinate advocate of mainstream domesticity, gender identity, or religiosity.
Not traveling on the path constructed by the traditional theological system but abolishing its authority over her thoughts, attitudes, deeds, or interpretations and manipulation of language, Dickinson interrogates received doctrines and develops her own understanding of religion, idiosyncratic employment of the Bible, and definition of language.
Inspired but not dominated by new sciences, natural theology, or transcendentalism, Dickinson cultivates and reinforces her ability to analyze, judge,
and examine things “without respite, without rest, in one direction” but in all directions (Ralph Waldo Emerson, “Intellect” 179), transcending the confines of both natural theology and optimistic transcendentalism while displaying her “active soul,”
"power of forming great conceptions” and “vehement and inspired passion” (Longinus, “On the Sublime” 80) and intending to be what is advocated in Emerson’s “The American Scholar”— “Man Thinking” (64).
Not conforming to literary traditions, Dickinson enters a realm of artistic experiment, representing a great poet reflecting the individualism and potentiality of American poetry in her age as well as in the modern and postmodern periods. Not making her readers passive receivers of messages or meanings, her idiosyncratic methods in rhyme, language, images, and syntax promote “the sense of palpitant vigor” (Amy Lowell 7) and sublimity, repeatedly challenging, deconstructing, or activating her readers’ thinking and various faculties.
As a self-reliant nonconformist experimenter with a Socratic philosophic spirit, her poetry of “possibility” provokes “polymorphous,” multiple, “psychological” inspirations and creates a subjective, dynamical, and liberatory sublime.
目次 Table of Contents
Table of Contents

ACKNOWLEDGEMENTS
Introduction 1

1 Identity and the Sublime 21

2 Assimilation and Interrogation of Preached Doctrines and Religion 73

3 Idiosyncratic Attitudes toward Religion 124

4 Idiosyncratic Definition of Language 164

5 Transcendence of Natural Theology 204

6 Transcendence of Transcendentalism 236

7 Dickinson’s Style and the Sublime 276

Conclusion 339

Works Cited 348
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