摘要
作为美国南方文艺复兴中涌现出的一位才华横溢的重要作家,罗伯特·潘·沃伦在小说、诗歌、戏剧、文学评论、传记等几乎每一个文学领域都颇有建树、成就斐然。在长达六十八年的文学生涯中,他以近乎每年一本的速度一共推出了十部长篇小说、十七本诗集、十六篇短篇小说、七部戏剧和电视剧本、五本文学教材、八本散文集、两本儿童故事集和100多篇杂文。这些惊人的成就为他摘取了包括三次普利策奖在内的几乎所有的美国作家奖项;为奖励他在美国诗歌方面做出的卓越贡献,美国国会图书馆在1986年授予他美国第一届桂冠诗人的称号;作为美国著名文学理论流派“新批评”的倡导和发起人之一,沃伦在文学批评理论方面的贡献使他成为美国二十世纪最有影响的文学评论家之一。沃伦在文学界的位置在他生前已相当稳固,被誉为美国南方文坛“威廉·福克纳的真正继承人”。在1989年沃伦去世后,美国掀起了新一轮的沃伦研究热潮,大量的研究论文和专著纷纷问世,这种强劲的研究势头一直持续进入新千年。
作为在美国南方文艺复兴中脱颖而出的一位作家,沃伦首先是一位南方作家,他从当地的日常生活、民间故事、民谣、历史、神话和传奇中撷取了大量的创作素材和灵感,他的作品充满浓郁的南方生活气息,带有鲜明的南方地域特色。然而作为一位心系人类命运和苦难的作家,沃伦并未将视野仅仅局限在美国南方。在长达六十多年的文学生涯中,沃伦一直不懈探讨的一个主题就是当代社会中不断分裂、消解的自我及其重塑的可能性。值得一提的是,在当时工业社会日益弥漫的虚无和绝望中,沃伦从未丧失勇气和信心,坚信人类能够获得必要的自我认知,并寻求到一条有效途径来弥合自我分裂、重建完整自我。评论家艾弗瑞特对对此深有洞察,指出沃伦的最终目的是“提供一幅有关人类状况的图景,并解释或反映出在一个对上帝的信仰消逝的世界中生存的困惑……在他看来,人必须要面对一个既被剥夺了上帝的善恶意图、也不存在任何浪漫幻想的现实,不管在其生存中会遇到何种困难,沃伦从不主张陷入绝望,也从未表明活着没有任何意义。”就在对这一信念的执着坚守中,沃伦完成了从地方性到世界性的超越,成为二十世纪美国文坛最负盛名的作家之一。
在大量的沃伦研究中,虽然评论家们研究侧重点各异,但却一致认为“自我认知”是沃伦作品研究中无法回避的核心主题。由于人类生活经历的复杂性,“自我认知”在沃伦作品中被赋予了丰富的内涵,呈现出不同的表现形式,其中包括对历史和过去的思考,对社区归属感的寻求,对人类内在善恶本质、人之局限性的认识,爱与暴力,人的精神救赎和道德责任等等,沃伦作品中充满了对所有这些有关人类生存的复杂问题的思考。由于沃伦作品中涉及的这些主题的繁杂多样性,评论家通常认为沃伦的思想体系庞杂松散,缺乏在哲学层面上对这些问题的宏观探讨,评论家们常从一些孤立的哲学侧面入手来评价沃伦的作品和思想。他们的观点有一定道理,因为对于像沃伦这样一位著作丰硕且多才多艺的作家,很难将任何一种现成的思想体系套用在他身上。然而,评论家在寻求沃伦创作中的思想统一性时偶尔感到的困惑和失落并不能掩盖这样一个事实,那就是无论在其诗歌、小说或是其评论文章中,沃伦一直致力于在读者心中构建出一套关于自我认知的哲学体系。因此,尽管困难重重且充满风险,笔者勇于在各种异议中接受挑战,在本论文中尝试着将沃伦作品中探讨的所有主题统一到其“自我认知”哲学的整体框架下,对其作品和思想进行全面系统的梳理、提炼和探讨。
在《知识与人的意象》(1955)一文中,沃伦运用“生之必然渗透”这一鲜明意象将其“自我认知”哲学生动形象地展示在读者前。在该文中沃伦不仅强调了自我认知在个体寻求完整身份中的重要作用,而且将自我认知诠释为对于自我作为“生之必然渗透”这一生存状态的全方位认识,如他在文中描述:“人与其世界处于一种连续不断且极为密切的相互渗透之中,一种最终会确立而非抹煞其身份的生之必然渗透,”这一渗透之所以能够确立自我身份是因为个体能够“在对此相互渗透不断加深的理解中”创建一个崭新的自我。沃伦在文中指出,现代人迫切渴望的是“自我认知中的全方位平衡和责任,对我们命运的认识与和谐接受”,而个体从“生之必然渗透”中获得的正是其借以创建统一自我的平衡与和谐。因此,沃伦的渗透哲学观为处在社会变革漩涡中的现代人提供了一种秩序感和相对稳定性。
随着其创作实践的不断丰富,沃伦不仅将其自我认知理论发展成为一个有机统一的思想体系,而且逐渐赋予其一种哲学深度。1975年,在《民主与诗歌》一文中,沃伦给出“自我”的明确定义,作为对其“生之渗透”哲学观的深入阐述。文中沃伦将“自我”定义为:“在个性化过程之中,一个内涵丰富的统一体的可感知原则。”通过对两个定语的分别诠释,沃伦将“自我”进一步界定为:“延续性——在时间上的延展”和“责任性——个体作为一个道德实体”。本文将沃伦的自我发现过程与心理分析学家荣格的个性化生成过程进行了对比分析,以揭示出二者在本质上的一致性。通过对自我本质属性的界定,沃伦赋予其渗透哲学观三重哲学维度:时间维度、空间维度和道德维度。时间维度强调个体在时间上的延续性,其中过去、现在和将来密不可分、互为渗透;空间维度则强调人在空间上与其社区或生存世界构成一个不可分割的统一体;个体在时间和空间上的渗透相连要求社会中的个体必须对其行为负责,由此衍生出其渗透哲学观的道德维度。沃伦通过自我定义传达出,自我并非是一个简单孤立的存在,而是一个与周围世界多维渗透、密切相连的道德实体,这就是沃伦在其文学世界中孜孜寻求的用以创建完整自我的自我认知。由此可见,沃伦眼中的完整自我并非一个简单的平面形象,而是一个能够涵盖人类生存无限多样性的多维统一体。
作为一个其根本模式相对稳定的自我存在状态,“生之必然渗透”这一概念通过以上三重哲学维度将沃伦作品中探讨的各种哲学问题有机统一起来。沃伦坚信通过对自我在时间延续性、空间整体性和道德责任性的全方位确认,社会中的个体最终能够克服生存的破碎和混乱,重归人与世界、人与自身的和谐统一,并在这一过程中深刻洞察到他与世界的原始联系及其内部世界完整无隙的本质。这样,取代了传统的对自我之生存状态的线性描绘或平面理解,沃伦将人与其世界渗透相连的一幅全景立体化地呈现在我们面前。
在沃伦的小说中,其主人公从自我分裂走向自我整合的精神历程与基督教人类的堕落——孤立——救赎或毁灭模式是一致的。沿用这一模式,沃伦认为自我身份的确立取决于个体如何将自我与自然和社会区别开来,也就是说,个体必须首先意识到他孤立的堕落状态,甘愿经历一个痛苦的道德成长历程,并饱受自我批判之苦,才能最终重获其生存统一。因此,个体只有在意识到孤立是所有人必经的共同状态后,方能开始他的回归历程。
同时沃伦也指出,从这一“生之渗透”中获得的完整自我并非静止不动、一成不变的,而是不断发展变化的,处于“一个不断呈现、不断展开、自我肯定……自我修正的”状态之中。沃伦认为整个世界处于变动不居之中,光阴的流转和环境的变迁无法为人类提供一套绝对知识体系,使其创建一个永恒身份。时隔不久,这一通过渗透获得的暂时平衡又会被新的生存形势打破,个人又会踏上新一轮的寻求自我的艰险征程。由此可见,作为对人类生存之本质状态的描述,沃伦的“生之必然渗透”理论并非是一套恒定不变的哲学原则或标准,而是一个只有死亡才能将其终止的动态的个性化过程。沃伦站在后现代的立场对自我进行了深层透视,将自我创建视为一个动态过程,而非一个静止结果,从而使其渗透理论成为一个开放的哲学体系,它向无论是来自传统的,还是现代的,甚至是后现代阵营中的质疑和挑战永远敞开着……
本论文研究的一个主要目的就是考察沃伦在其作品中如何将人类经历的无限复杂性统一到其“生之必然渗透”哲学中,第二个目的就是通过对具体作品的文本分析来阐明他的渗透哲学观如何在其文学创作中孕育而成,并催生出他丰富多产的优秀作品,在文本分析过程中,笔者力图揭示出沃伦的思想艺术在时空的交汇中不断演变发展的历程,借以体现出人类认知的动态特征。本文给予沃伦自我认知哲学观的三重维度不仅能够将沃伦作品中看似松散的哲学主题有效统一起来,同时也为本论文的研究提供了基本的思路和框架结构。本论文的讨论将围绕这三向维度具体展开,以揭示出沃伦的“生之必然渗透”哲学观的丰富内涵。
本论文主体部分被分为四章,其中每一章分别构成沃伦自我认知哲学观的一个重要组成部分。前言部分围绕沃伦作品中对自我认知的寻求这一核心主题对国内外的沃伦研究现状进行了全面系统的梳理和分析,以明确以往的沃伦研究在哪些领域开展到何种程度,在哪些领域中尚存有空白,这些研究成果和富有启发性的观点给予本论文研究提供了哪些有益的思路和启示。
第一章具体阐述了沃伦的“生之必然渗透”哲学观的理论来源及核心内容。第一节简要追溯了沃伦思想体系的理论和文化渊源。徘徊于各种大量涌入的思想流派之间,沃伦一直在努力寻求一个折中理论,使处于自我分裂中的当代人重建与其内外部世界的和谐统一。他对自己艺术独立性的坚守赋予他一个富有批判性的头脑,使他对任何现成理论都持一种怀疑态度,从而能够辩证地从每一个哲学流派中汲取营养成分,将其自我认知哲学打造成为一个集各种传统和现代思想流派之长的哲学体系,其中包括强调人与自然和谐统一的重农主义、基督教等南方文化遗产,还有浪漫主义、自然主义、现代主义等西方主要文学流派,奥古斯丁、威廉·詹姆斯和亨利·柏格森的思想传统等。本章中沃伦的哲学折中主义成为理解其渗透哲学观的一块试金石。
第二节详细阐述了沃伦的“生之必然渗透”哲学观及其在沃伦诗歌中的具体体现,这在本摘要的前半部分已做出清晰论述。这部分论述主要建立在沃伦的《知识与人的意象》和《民主与诗歌》这两篇文章之上,沃伦在其中提出的主要美学和哲学思想成为构建其哲学思想的理论基石。
第三节指出在沃伦作品中自我寻求的艰难历程及其动态特征。沃伦认为完整自我的创建不是一劳永逸的,它是一个不断进行自我肯定的对话过程,一种自我与周围世界的不断谈判妥协,一个在寻求生之平衡中不断进行自我更新的永恒辩证过程。
第二章集中探讨了沃伦渗透哲学观的时间维度——自我在时间上发展演变的延续性。虽然沃伦的时间概念和历史观在过去已被充分探讨,本章将其纳入沃伦的渗透哲学观的整体视野,从一个全新角度对其进行重新审视。第一节聚焦于沃伦的独特的时间概念。沃伦的时间观从根本上与柏格森的时间绵延论是一脉相承的,它相对于物理学或数学上可机械测量的空间概念而言,是一种心理时间观。在这里,时间不再是由可测量的、孤立的时间单位组成的抽象概念,而是一条不可分割的、不断流动的时间之流,其中过去、现在和将来互相渗透、紧密相连。但是工业社会不仅削弱了人类劳动的尊严,同时还将现代人与过去残酷割裂开来,使现代人陷入时间的破碎中,失落了完整自我。沃伦在其作品中指出重建时间的延续性在构建完整身份中的必要性,并强调过去的重要作用,因为他坚信现在的意义存在于过去之中,否定了过去也就意味着失去了未来。时间的这一渗透属性使个体意识到自我是生活和历史潮流不可分割的一部分。
沃伦的时间观可追溯到西方以中世纪基督教神学家圣·奥古斯丁为代表的伟大思想传统,在近代则以心理学家和哲学家威廉·詹姆斯和亨利·柏格森为代表,这派哲学家们驳斥了古希腊哲学家亚里士多德和近代爱因斯坦的客观物理时间观,将时间解释为一种主观时间,他们认为时间不存在于物理的或物质的现实之中,而是作为人类心灵对现实理解的结果存在于人们心理之中。这种更贴近人类生活和心灵属性的心理时间观为沃伦的文学创作提供了无限生命力和诗学内涵。本节具体分析了沃伦的渗透时间观与柏格森的生命“直觉主义”和“绵延”本体论在揭示世界本质上的根本一致性。
第二节致力于探讨建立在沃伦的渗透时间观之上的历史观。从其重农主义立场出发,沃伦认为历史是一个完整、持续的过程,一个在时间维度上永恒展开的系统运动,人是历史的产物,生活在时间的延展之中,任何人都无法摆脱历史,历史决定着他的现在和将来。历史是一座蕴含丰富、取之不竭的宝藏,人们可从中获取其身份、建立自我与世界的和谐关系。鉴于时间的连续性和动态特征,人不可能重回过去和重写历史,因此,沃伦坚信个人只有承认并接受他内在的邪恶、堕落以及过去的罪过,方能重返他与世界的和谐统一。沃伦的历史哲学观告诉我们:人欲创建完整自我必须接受历史,连同其光荣与耻辱,接受人自身局限与不完美,人之内在罪恶与堕落,并以负责的态度生活在现在和未来。
沃伦沧桑厚重的历史感弥漫在其小说和诗歌之中,并赋予其文学创作一种罕见的哲学深度。第三节以沃伦的经典小说《国王的人马》为例,深入分析了沃伦的渗透时间概念和历史观在其文学作品具体体现。
第三章力图对沃伦的渗透哲学观进行空间维度上的解构,这是通过对存在于自我内外双重世界中的分裂现象的审视来进行的。第一节深入分析了沃伦渗透哲学观的空间理论,即他在《国王的人马》中提出的“蜘蛛网”理论。根据这一理论,每个人都是这张生存之网上的不可分割的一环,无论他是谁,只要采取任何行动,都必然会触及这张网,引起全网的波动,进而影响到网上相互连接的每一个事物和每一个人,因此所有的人都应对自己的行为后果负责。沃伦的蛛网理论向我们揭示出孤立的自我如不能达成与其世界的渗透统一是无法构建其真实存在的。
但是随工业化席卷而来的实用主义、进步主义和科学实证主义将现代人无情地抛出了蜘蛛网,割断了个体与他人和社会的联系;另一方面,沃伦将人内在自我的分裂归因于人善恶兼具的本性。面对当代社会的巨大分裂,沃伦提出了“生之渗透”理论作为愈合此社会弊病一剂灵丹妙药,它对内通过将分裂自我整合起来以减轻心灵痛楚,对外通过使孤立的个体意识到他与生存世界尤其是其社区的密切联系来减轻个体的孤立感。
第二节和第三节分别探讨了自我在内外部双重世界中的渗透相连,第二节分裂自我内在渗透相连之途径。在分析了沃伦关于造成自我内部分裂的社会和心理原因的论述后,指出造成自我内在分裂的根本原因是现实与理想的二元对立,这在沃伦作品中主要体现在对两类人物形象的刻画上,即现实主义者和理想主义者。这两类人物由于过度封闭于极端的自我之中,从而难以意识到自我存在的复杂性,更不会承认他者存在的合理性及神圣性,因此,正如沃伦小说中所表明的,这两类人物由于其个性的不完整同样具有破坏性,并导致自我悲剧,《国王的人马》中州长威利和医生亚当就是这两类人物的典型代表。但在这些充斥着其小说的悲剧中,沃伦始终未忘记传递出令人欣慰的信息,这就是通过对分裂两极的渗透整合人是能够创建完整自我的。沃伦的这一观点体现在他小说中的第三类人物身上。这类人物在经历了一个从自我否定到自我认知然后到自我妥协的痛楚而艰辛的过程后,能够有效地将自我内部对立的双方统合起来,从而获得一个较为全面均衡的视野,最终完成完整自我的重构。《国王的人马》中故事叙述者杰克从破碎自我到完整自我的精神再生历程就是沃伦渗透哲学观的完美体现。
第三节指出社区在构建自我在空间上的完整性上不可或缺的重要作用,并具体分析了沃伦的小说《夜骑者》、《荒野》、《洪》中主人公是如何通过对社区的寻求来创建完整自我的。沃伦认为个体只有意识到自我在内外双重空间中的整体性特征以及事物之间的相互影响,才能获得道德救赎,回归“人与自然的统一”。沃伦坚信个体的道德救赎来自对他人易犯错、不完美的人性的接受,并与其世界建立起一种爱与责任的关系。在这一自我发现过程中蕴含的道德因素使我们自然转入下一章对沃伦道德观的探讨。
第四章关注的焦点是沃伦渗透哲学观的道德维度。在《民主与诗歌》中沃伦通过将自我的两个本质属性界定为延续性和责任感,从而将社会中的个人视为一个既会犯错又能负起责任的道德实体。事实上,沃伦试图通过其渗透时间观和蛛网理论传达出的一个信息就是:个体欲创建完整自我必须负责任地生活。在努力为人类提供一个赖以生存的道德标准时,沃伦在《知识与人的意象》一文中指出,个体在“生之渗透”中最终获得的是“道德的成长”,而获取道德成长的途径则是通过“对爱与法的发现,爱通过孤立,法通过反叛”。从其渗透哲学观出发,沃伦认为个体只有直面并勇于承担起责任,才能从对过去和世界的深重负疚感中解脱出来。作为作家终其一生对人类生存困境的不懈探讨和思考的结果,沃伦的道德观是针对当代社会中自然主义对完整自我的威胁做出的一种人文主义回应。
第一节聚焦于沃伦作为一位哲学道德家对当代社会日益加剧的道德滑坡现象的深切关注。沃伦在其作品中深刻分析了造成这一道德滑坡现象的内外部原因,并坚决主张在一个缺乏统一价值观的世界中,个人必须创建自我道德标准来赋予其生存世界一定的秩序和意义。本节在深入分析了基督教道德观对沃伦的影响后指出,在沃伦的作品中主人公的道德转变过程总是沿用基督教的“堕落——自我认知——救赎”这一模式,这一神话原型模式贯穿于他的作品之中,并为其文学创作提供了基本的思路和框架。
第二节深入探讨了沃伦的双重道德标准“爱与法”。鉴于人的情感和理智的双重本性,沃伦意识到必须要有一个双重道德标准才能有效整合人的感性和理性,以获取生存的最佳平衡。于是,在社会上多元道德主张中,沃伦发出了自己独特而坚定的声音,提出了“爱与法”这一双重道德标准,使当代人借以弥合分裂自我,回归与自然和社会的和谐统一。本节还深入分析和探讨了“爱”和“法”在沃伦作品中分别呈现的宽泛深刻的含义,沃伦赋予“爱”与“法”多重丰富内涵,使其成为一套行之有效且具有广泛兼容性的道德标准。
作为辩证统一体不可分割的两个方面,爱与法这两个原则不能单独起作用,二者必须有效结合才能为个人和社会提供一个全面平衡的道德标准。一方面,如果缺乏爱的参与,法就会失却了丰富人性内涵,成为一个抽象空洞的概念,一个纯粹、机械道德伦理工具;另一方面,如果离开了法的约束,爱也会失去智慧与理性之光芒,沦为单纯的感官满足的,甚至会演变为暴力和令人发指的罪行。这在其叙事长诗《龙兄弟》中有着鲜明体现,长诗从多重视角出发探讨了一桩发生在起草《独立宣言》的杰斐逊家族中的令人发指的罪行,诗中杰斐逊的外甥利尔本出于对已故母亲的狂热挚爱,一怒之下肢解了失手打碎母亲遗物的黑奴。由此可见,爱与法这双重标准必须协同作用,才能将分裂自我有效统合起来,将人类引向其渴盼已久的“全方位的平衡和责任”。同时,沃伦也注意到正如从“生之渗透”中获得的自我统一,爱与法的统一也是同样是“岌岌可危”但又“弥足珍贵”的。由于人类自我认知的局限性,人们通常认识不到二者的不可分割性,常常是盲从一方而忽略或否认另一方,最终导致道德行为失衡。因此,沃伦强调在爱与法之间必须保持一种渗透平衡,以使二者势均力衡、互不篡位。
第三节通过对沃伦作品的文本细读揭示了沃伦指出的爱与法的发现之途——“爱通过孤立,法通过反叛”。本节首先论述了“孤立”作为个人道德成长的必经阶段在构建完整自我中的重要性,然后探讨了使“法”成为生存之必要的“反叛”。由于在沃伦作品中“反叛”常以侵犯或暴力的形式出现,本部分深入分析了沃伦作品中一个经常出现的主题——暴力,并由此指出法在其道德观中的重要位置。此外,本节还具体分析了沃伦的道德观在长篇叙事诗《龙兄弟》、经典小说《国王的人马》和以爱为主题的小说《相会在绿色峡谷》的充分体现,揭示了小说主人公艰难迂曲的道德成长历程。
综观全文我们可看到,作为一位写作生涯横跨二十世纪大半部分、精力充沛的多产作家,沃伦本身就为美国文学史的发展衍变提供了一个重要参照标尺。就沃伦作品的整体而言,其文学创作代表了以“寻求身份”为主题的当代南方文学发展的巅峰时期。在此意义上,沃伦的致力于创建“完整的人”的自我认知哲学继承和发展了美国文学中“寻求身份”这一伟大传统。而且通过对时代问题的密切关注,沃伦为这一文学传统注入了崭新内容和强大生命力。本文将沃伦的创作思想及其作品置入美国文学史的发展历程,力图向读者揭示出美国文学发展演变的连续性。
通过对沃伦自我认知哲学观的系统研究,本论文旨在表明:在沃伦作品中探讨的各种哲学问题都被有机地统一到沃伦哲学观的整体框架中,其中每一个问题都构成这一有机整体的一个侧面。同时,本文还指出,沃伦的自我认知哲学观虽然具有高度的统一性,但同时又极富弹性和动态特质,它摈弃了沃伦一向强烈反对的那种“单一答案体系”的僵化性。沃伦的渗透哲学观贯穿于其文学创作之中,使其作品能够反映出人类最本真、最深刻的生命体验,并赋予其作品强大而持久的艺术生命力。总之,沃伦力图通过其渗透哲学观向读者展示出当代人的生存基本状态,并力图在一个高度统一的哲学框架下,在兼顾到人类经历繁杂性的前提下,为当代人的生存困境提供可能的解决途径。
本论文的创新之处体现在以下两个方面。首先,本文避开了传统的从现成的文学批评理论的角度入手来研究作家及其作品的方法,以沃伦作品中的“自我认知”核心主题为切入点,创新性地将沃伦的作品置入其自我认知哲学观的整体框架下展开系统地研究。本文用沃伦提出的“生之必然渗透”理论高度概括了其自我认知哲学观,并从时间、空间和道德这三重哲学维度入手,将沃伦作品中探讨的各种哲学问题统一到其自我认知哲学体系中来。
其次,在本文的研究中,笔者站在沃伦自我认知哲学观这一理论制高点,从其渗透哲学的视角出发,通过对沃伦作品展开深入细致的文本分析,对沃伦自我认知哲学的三重哲学维度进行了重新解读,以揭示出其作品的丰富内涵和内在统一性。在探讨沃伦的历史观时,本文分析了沃伦的渗透理论在其时间概念中的体现,指出过去、现在、将来相互包含互渗的辩证关系,并追溯了这一心理时间观与西方哲学思想之间的理论渊源。在分析自我与其生存世界之间的空间互联性时,本文运用沃伦的“蜘蛛网”理论,从崭新的角度重新解读了人与社会以及自我内部诸如理想与现实、天真与经验这些亘古常新的矛盾冲突,并对由这些冲突造成的自我分裂提供了全新的解决途径。在论及沃伦的道德观时,本文不仅深入分析了沃伦的双重道德标准“爱”与“法”在沃伦作品中分别呈现的多重内涵,还从渗透角度进一步探讨了“爱与法”之间的辩证统一关系,并指出保持二者之间的渗透平衡关系对于构建完整自我的重要性。
然而由于论文的篇幅所限以及沃伦自我认知哲学体系广泛包容性,笔者在文中只能在其三个哲学维度上选取具有代表性的侧面进行系统探讨,而无法穷尽沃伦自我认知哲学观的每一个侧面,包括父子间的血缘渗透关系、人与自然之间的渗透统一关系、困扰南方多年的种族渗透关系等。由于这些哲学侧面在人类生活中具有同等重要性,在研究沃伦作品时也应给予同等的批评关注。笔者将在今后的沃伦研究中对以上哲学侧面继续展开深入研究,以揭示出沃伦思想艺术的永恒魅力。最后,笔者诚挚希望在本文中做出的所有努力能够为未来的沃伦研究拓展出新的研究领域和学术空间。
这里需要特别指出的是,在沃伦“生之必然渗透”哲学观中蕴含的和谐思想对当下正致力于构建和谐社会与人生的我国人民亦有着厚重的启迪意义。沃伦的自我哲学观不仅传承了贯穿西方文明史的两条思想主线之一的人文主义思想(另一条是强调人与自然对立的个人主义),也为我国和谐社会的建设提供一套可资借鉴的理论依据和体系支撑,这也是本论文研究的现实意义所在。
As one of the most prolific and versatile American writers of the twentieth century, Robert Penn Warren (1905-1989) has made amazing contribution to every possible literary genre including fiction, poetry, drama, and biography. With almost a volume a year in his sixty-eight-year literary career, Warren produces seventeen volumes of poetry, ten novels, sixteen short stories, seven plays and television dramas, five literary textbooks, eight books of nonfiction, two children's books, and more than one hundred essays. His outstanding talent has earned him almost all literary awards America bestows on a writer including three Pulitzer Prizes for both Fiction and Poetry. He was appointed as the first official Poet Laureate of the United States by the Library of Congress in 1986 as the national award for his distinctive contribution to American Literature. As one of the advocators of New Criticism, Warren is placed in the top rank of the twentieth century's most influential critics. Even before his death, Warren's position in the world of letters seemed secure and entrenched and is acclaimed as "a true successor to William Faulkner" in Southern literature (Cleopatra 1). After his death in 1989, there was a new boom of Warren study in America with the publication of a veritable flurry of articles and monographs. Such a strong trend continues with no less intensity of enthusiasm into the new millennium.
As an important writer emerging from the Southern Renaissance, Warren does not merely confine himself to the issues of his native South, but manages to transcend the regional limitation by committing himself to the universal problems facing modern man. Throughout his literary career, Warren is constantly concerned with the "terrible division" of his time which for him is caused by the irresistible invasion of modernization. What distinguishes Warren as the most outstanding man of letters is that amidst the pervading nadir of despair in an increasingly technological and bureaucratic age Warren never loses hope that an ultimate solution is possible, that man can find necessary self-knowledge to overcome the sense of division and reestablish his proper relationship with the world. Everett Wilkie offers an insightful comment on Warren, "In his view, man must come face to face with a reality stripped of both God's benign or malevolent intentions and the Romantic's pathetic fallacy. Despite whatever difficulties man may face in his existence, Warren does not counsel despair or state that life is not worth living.... Though being alive may not always be easy and fun, Warren believes it is well worth the effort" (238-39). It is in this adherence to such a belief that Warren accomplishes his conversion from a regional writer to one of the most distinguished American men of letters.
Almost all Warren critics are quick to identify the predominant theme of self-knowledge in his works. Due to the complexity of human experience "self-knowledge" is endowed with rich implications and assumes various forms in Warren's writings including the contemplation on the past and history, the search for a community, the recognition of evil inside the self and human limitation, the necessity of responsibility and moral growth. While assessing Warren's work and thought, critics have tended to evaluate those separate philosophical elements without referring them to the whole of his systematic thought. Fumbling in vain for a central philosophy of Warren's self-knowledge, some critics tend to regard Warren as ideationally fragmented, lacking in commitment to general philosophical issues. The critics' assessments sound reasonable to a certain extent, for with a writer like Warren with such considerable achievement and versatility, it does seem extremely difficult to frame him within one simple formula. However, the critics' occasional feeling of loss at the philosophical unity of Warren's works could not conceal the fact that whether in his novels, or poetry, or critical essays, Warren never fails to present a highly unified philosophy of self-knowledge in the readers' mind. Therefore, amidst the varied voices denying the existence of such philosophical unity, the author ventures a systematic examination of all the philosophical elements in Warren's literary creation by unifying them into Warren's philosophy of self-knowledge in spite of all the difficulties and risks.
The unified picture of self-knowledge Warren presents before us is the self as an "inevitable osmosis of being" which he puts forward in his famous article "Knowledge and the Image of Man" in 1955. In this essay Warren not only emphasizes the importance of self-knowledge in one's search for a unified identity, but also offers his own interpretation of self-knowledge as man's recognition of himself as an "inevitable osmosis of being." He asserts that man is "in the world with continual and intimate interpenetration, an inevitable osmosis of being which in the end does not deny, but affirms identity" and it affirms such an identity because "out of progressive understanding of this interpenetration" man can create a new self (241). Warren points out in this essay that what modern man desires is the "full balance and responsibility in self-knowledge, in a recognition and harmonious acceptance of our destiny" (243). What is achieved through "the osmosis of being" is the balance and harmony of the individual desires to create the unity of self. Thus, amidst the vortex of social flux and flow Warren's osmotic theory offers modern man a sense of order and a moment of stasis in his struggle for the wholeness of being.
Throughout his literary career Warren gradually endows his osmotic theory with philosophical depth and develops it into an organic and systematic philosophy as his answer to the fundamental question of self-knowledge. In another important essay Democracy and Poetry (1975), Warren offers an exact definition of "self as his continued elucidation of his osmotic theory. In the book-length essay Warren defines the "self as follows: "I mean by the self; in individuation, the felt principle of significant unity" (Foreword xii). Warren further elaborates the qualifiers of the self as "continuity—the self as a development in time" and "responsibility—the self as a moral identity" (xii). Here the analysis of Warren's concept of selfhood is conducted by likening the process of self-discovery to the Jungian process of self-individuation to show they are identical in essence. Warren's definition of selfhood provides three essential philosophical dimensions for his osmotic philosophy—the temporal, spatial and moral dimensions. The temporal dimension focuses on the self as continuity in time, in which the past and future converge on a present unfolding endlessly, while the spatial dimension stresses the spatial interrelatedness of the self with the world. In the meantime, the recognition of one's temporal and spatial interconnection necessitates man's acceptance of responsibility for his actions if he is to construct an integrated self. This gives rise to the moral dimension of his osmotic philosophy. Here the recognition of the self in multi-dimensional interconnection with the world is the very self-knowledge Warren has been searching for throughout his life. Thus we can see that the authentic selfhood newly achieved through self-knowledge is not a flat image but a multi-dimensional unity covering human experience in all its complexity.
As the essential existential state of the self whose pattern remains constant, the concept "osmosis of being" can effectively unify those various philosophical elements in Warren's writings into an interrelated whole. Warren firmly believes that through an awareness of the temporal continuity, spatial interconnectivity and moral responsibility of the self, the individual can eventually overcome the fragmentation and disorder of his existence and return to his primal unity of being. In the process he perceives the original bonds between himself and the rest of humanity and the seamless nature of his own inner being. Thus, instead of the traditional linear analysis of man's existence or the flat picture of man in his world, Warren presents us a holistic view of man in an osmotic relationship with his world.
As illustrated in Warren's novels, the protagonist's spiritual journey to the osmotic unity of being always follows the pattern of Christian conversion: first the fall and estrangement, then the subsequent redemption or damnation. Following this paradigm, Warren argues that man's identity depends on how he distinguishes himself from nature and society. That is, the individual must first discover his fallen state of separateness, submit himself to a painful process of moral growth, and undergo the pain of self-criticism before his ultimate attainment of true unity of being. Only after man has realized that isolation is a universal condition shared by all men, can he initiate his return to his lost unity.
In the meanwhile, Warren also points out, the self-identity achieved through this "inevitable osmosis of being" is not of a static quality, but rather a dynamic one, "a continually emerging, an unfolding, a self-affirming and ... a self-corrective creation" ("Knowledge" 241). According to Warren, the world is in a continual flux of change. Time and change can afford no absolute knowledge for man to create an eternal identity. Before long the temporary balance achieved through such osmosis is upset by the changing existential situations, and man is seen on another round of the journey, searching for new self-knowledge for his unity of being. Hence, as the rendition of man's essential state of being, Warren's "inevitable osmosis of being" is not a fixed set of philosophical principles or norms, but a dynamic process of individuation, an oscillating process that will never cease until death terminates it. Here the rendition of self-creation as a dynamic process, rather than a static product, is in a sense a kind of postmodern interpretation of the self, which leaves Warren's osmotic theory forever open to any challenge from both the traditional and modern, even from the postmodern camps.
The primary purpose of this study is to examine how Warren's philosophy of the "inevitable osmosis of being" can unify diverse aspects of human experience into his literary creation. A secondary purpose is to examine how his theory has been born and borne out in selections from his poetry, novels, prose, and critical writings while at the same time to illustrate the dynamic nature of knowledge, that is, how Warren's art and thinking developed over his literary career. The three philosophical dimensions of Warren's osmotic theory identified here not only serve as unifying factors for the seemingly random philosophical themes constantly explored in his writings, but also provide the basic structure for this dissertation. Therefore, in an attempt to underscore the systematic unity of Warren's organic theory, the discussion in this dissertation is unfolded from the three dimensions to reveal the rich connotations of Warren's osmotic theory.
The main body of this dissertation is divided into four chapters, with each part constituting one important aspect of Warren's philosophy of self-knowledge. In the Introduction, a systematic literature review is conducted by focusing on Warren's predominant theme of the search for self-knowledge with the intention to demonstrate how far Warren study has proceeded, what gaps are left for future Warren scholars, and how the present Warren study comes into being with the edification and inspiration provided by these seminal ideas contained in previous Warren study.
Chapter One provides a detailed elaboration of the theoretical origins of Warren's osmotic philosophy and its essential content. SectionⅠprovides an insightful examination of the theoretical and cultural derivation of his osmotic theory by framing it within the larger context of both Southern and Western literary tradition. Struggling among the various schools of thoughts outpouring to him, Warren is fumbling for a middle ground for the disintegrated modem man to reestablish his harmonious relationship with the world. His insistence on his artistic independence endows him with a critical mind which makes him skeptical toward any established theory. Critically assimilating the nutritious elements from each school of thought, Warren's osmotic theory is a formidable synthesis of many diverse strands of thought both traditional and modern, including his Southern heritages of Agrarianism, Christianity, such Western literary trends as Romanticism, Naturalism, and the influence of those modernist philosophers including St. Augustine, Henri Bergson and William James. Here Warren's philosophical eclecticism serves as a touchstone for a better understanding of his osmotic philosophy.
SectionⅡfocuses on the detailed elucidation of Warren's osmotic philosophy and its manifestation in his poetry. The discussion in this section is based on Warren's two important essays "Knowledge and the Image of Man" and Democracy and Poetry which mainly outline Warren's philosophical and aesthetic principles upon which his literary kingdom is founded.
SectionⅢpoints out the arduous process of self-creation and its dynamic characteristics. For Warren, the creation of the unified self is a dialogic process of self-affirmation, a continued negotiation of the self with the world, an eternal dialectic process that renews the self in the individual's never-ceasing quest for a harmonious and balanced being.
Chapter Two concentrates on the temporal dimension of his osmotic philosophy with regards to the self as a development in time. Though Warren's preoccupation with time and history has been heavily explored in the past, this chapter is intended to conduct a thorough examination from the perspective of Warren's osmotic philosophy of the "osmosis of being." Section I explores Warren's concept of time which is in essence the Bergsonian conception of psychological time as opposed to the mechanically measured time in physics or mathematics. For him, time is no longer the abstract concept composed of measurable and separate time units of the past, present and future, but rather, an indivisible and dynamic stream of flow, in which the past, present and future are not isolated knots in the string of time, but are interconnected with each other in constant mutual osmosis and transformation. However, the Industrial society not only undercuts the dignity of labor but also cuts man off from a fructifying past upon which he can build an integrate identity. Modern man finds himself trapped in a tragic state of temporal disintegration and loses his sense of self-identity. Warren points out in his works the necessity to reestablish the continuity of time in the creation of a unified identity for modern man and emphasizes the importance of the past, for he believes that the meaning of the present is determined by the past and any denial of the past will deprive man of his future. The osmotic nature of time leads man to the awareness of himself as part of a dynamic flow of life and history.
Warren's concept of time as the continuous stream of flow falls into the great Western tradition of thought represented by Roman theologian Saint Augustine and modern psychologists and philosophers including William James and Henri Bergson. Generally this line of thinkers holds a subjective view of time as contrasted to the physical concept of time held by ancient Greek philosopher Aristotle and modern physicist Einstein. For these thinkers time does not exist in physical and material reality but exists psychologically as the result of the human mind's comprehension of reality. This psychological view of time, which is much closer to human mind and life, provides inexhaustible vitality and poetic inspiration for Warren's literary creation. This section focuses on the detailed analysis of the close affinity between Warren's osmotic vision of time and Bergson's theory of psychological "intuition" and "duration" in their revelation of the essential nature of the world.
SectionⅡis devoted to the study of Warren's philosophy of history born out of his unique concept of time. From his Agrarian stand Warren believes that history is an integral, continuous process, a systematic movement unfolding endlessly through time. Man is the product of history and lives in the continuum of time. No one can free himself from the past, for he is inevitably related with and defined by history. For Warren, history exists as an inexhaustible storehouse from which he can draw his sense of identity and establish his proper relationship with the world. Due to the dynamic and consecutive nature of time, man can not return to the past or rewrite history. What Warren's historical vision imparts to us is that one must accept his past together with its glory and guilt, recognize his limitation and imperfection, his innate sin and depravity, and live responsibly both at the present and in the future in order to reconstruct his unity of being.
Warren's heavy sense of history pervades all of his writings and endows them with an extraordinary philosophical depth. In this section Warren's classic novel All the King's Men is selected for close textual study to illustrate how the concept of time and historical vision are presented in his literary creation.
Chapter Three attempts to underscore the spatial dimension of Warren's osmotic philosophy through a close examination of the division both inside and outside the self. Section I focuses on the analysis of Warren's unique theory of the spatial interconnection of the self with the world—the "spider web" theory he puts forward in his novel All the King's Men. According to this theory, every man is an inevitable knot in this enormous web. No matter who he is or what action he takes, he will inevitably touch the web, cause the vibration of the web and exert influence on others. Therefore, every one has to assume responsibility for the consequences of his actions. The spider web theory reveals to us that the isolated self cannot become a true being without a merger with its world.
However, with the advent of Pragmatism, Progressivism and scientific positivism ushered in by modernization modern man finds himself overthrown from this close-knit web and cut off from his fellow men and the world. On the other hand, Warren ascribes the inner self-division of modern man to his dualistic view of the nature of man as both good and evil. Confronted by such great division Warren prescribes his osmotic theory as an effective remedy to ease the division in both worlds. Inwardly it can subdue the soul's pain by integrating the divided selves; outwardly it can relieve the sense of loneliness by bringing the separate individual to the recognition of his interconnectedness with the world, especially with his community.
The next two sections of this chapter are devoted to the achievement of the osmotic unity of the self in both its inner and outer worlds respectively. Section II focuses on the achievement of the inner osmosis between the divided selves with a brief exploration of Warren's interpretation of the nature and the origin of man's inner self-division. In Warren's novels, the dichotomy between fact and idea which gives rise to man's inner self-division is mainly illustrated by two different types of people: realists and idealists. Being locked in their separate incompleteness of personalities, neither type can realize the complexity of the self, nor could they acknowledge the justification and sanctity of other individuals' needs. Both types of characters are proved to be destructive and end in bloody tragedies, as illustrated by Governor Willie and Doctor Adam in his All the King's Men. However, amid the tragedies of incomplete selfhood, Warren never fails to convey a consoling message that though the integrated self is difficult to achieve, it can be finally obtained through the compromising osmosis between conflicting poles within the divided selves. This can be best illustrated by the third group of characters, who can achieve their final unity of being after having undergone a painful and arduous process from self-denial and isolation to reconciliation. The spiritual conversion of Jack Burden from an idealist to a moral realist in All the King's Men is the perfect demonstration of Warren's osmotic vision. In this section several novels of Warren are selected for close textual study with the emphasis being attached to his masterpiece All the King's Men.
SectionⅢpoints out the essential role that community plays in the creation of the spatial integration of the self through textual analysis of Warren's novels Night Rider, Wilderness and Flood. Warren holds to the necessity of defining the self in a dialectical relationship with the community. Only through the recognition of his interrelationship with the world both internally and externally and the mutual interplay between all things can man "return to a communion with man and nature" and reach his final spiritual redemption ("Knowledge" 241). His salvation comes from being able to accept the humanness of others and form a loving and responsible relationship with his world. The moral elements involved in the process of self-discovery lead us naturally to the discussion of the moral dimension of Warren's osmotic theory in the next Chapter.
Chapter Four approaches Warren's theory of "osmosis of being" from the moral dimension of his philosophy. In Democracy and Poetry by endowing the self with two basic qualities—continuity and responsibility, Warren regards the individual as a moral entity capable of both guilt and responsibility. Similarly, the message Warren intends to convey through his osmotic vision of time and spider web theory is that man should live responsibly in the world. In his attempt to offer an ethical standard for man to live by, Warren points out in "Knowledge and the Image of Man" that what is achieved from the "osmosis of being" is a "growth of moral awareness" and the way to achieve moral growth is through "the discovery of love, and law. But love through separateness, and law through rebellion" (241-42). Viewing from his osmotic perspective, Warren holds that only by assuming the burden of responsibility can the individual be absolved from the haunting sense of guilt for his past and for his fellow men. Warren's moral vision, as a result of his lifelong contemplation on the existential dilemma of modern man, constitutes a humanistic response to the naturalistic threat to the integrity of self in modern society.
SectionⅠoffers a brief examination of Warren as a philosophical moralist who is constantly obsessed with the decline of morality in modern society and carries out a precise analysis of Warren's basic opinion on the inner and outer factors that give rise to such phenomena. Warren insists that being thrown into a world bereft of any universal values, man should create his own moral standards to instill meaning and order into life. After the detailed examination of the influence of the moral vision of Christianity on that of Warren, the author points out that invariably in Warren's works, the process of man's moral conversion follows the Christian pattern of Fall—self-knowledge—Redemption. It is an archetypal pattern that runs through most of Warren's literary creation and determines its basic structure.
SectionⅡis devoted to the close examination of Warren's double moral standard—"love and law." Due to the duality of man as being both emotional and rational, Warren recognizes the necessity for some double moral standard to reconcile both the feeling and the thought in his attempt to provide a sense of balance and harmony for bewildered modern man. Therefore, amidst a variety of voices claiming to have solved the modern moral dilemma, Warren offers his distinctive and affirmative moral standard—"love and law"—as an all comprising avenue for man to achieve his moral regeneration and to return to his lost unity with nature and society. This section also explores the deep and wide connotations of "love" and "law" as manifested in Warren's works. The rich implications of love and law make Warren's double standard a universal and effective moral standard capable of solving human problems.
For Warren, love and law, as two inalienable aspects of the dialectic unity of his double standard, can not function independently but have to work together in order to offer modern man a balanced moral standard. On one hand, without love, law is deprived of rich humanistic connotations and is reduced to abstract principle, pure mechanistic apparatus of morality and ethics. On the other hand, because of the undeniable existence of evil and the fallible nature of man, without the regulation of law, love is stripped of the brilliance of human wisdom and reason and is reduced to mere sensuality. Or even worse, with the lack of rationality love can be converted into guilt or hideous crime. This can be illustrated by Warren's narrative poem Brother to Dragons, which discusses the hideous crime that happened in the family of Thomas Jefferson who drafted Declaration of Independence. In the story Jefferson's nephew Lilburn brutally dismembers a black slave out of his fervent love for his mother. Therefore, both sides of this double standard must work in concert in order to bring the splitting halves into reconciliation and lead man to the "full balance and responsibility" to which he aspires. Besides, Warren also recognizes that like the unity achieved from the "osmosis of being," any unity between love and law is bound to be equally "precarious" and "precious," for as Warren's work testifies, man is prone to negate one side or the other and ends in loss of balance in morality due to the limitation and the incompleteness of self-knowledge. Therefore, Warren insists that an osmotic balance should be maintained between love and law in order to keep both sides equal and prevent the usurpation of one by the other.
SectionⅢdiscusses the exact way offered by Warren to the discovery of love and law—"love through separateness and law through rebellion." The discussion first focuses on the examination of the importance of separateness as an inevitable stage of man's moral conversion in the creation of the unity of the self. Then the discussion is directed to the rebellion which makes law an inalienable part of life. Since in Warren's works rebellion often resumes the form of violation or violence, his recurring theme of violence is explored at length to emphasize the importance of law in Warren's moral standard. Besides his Brother to Dragons, his highly acclaimed novels All the King's Men and his novel Meet Me in the Green Glen focusing on the theme of love are selected for close study in this chapter to reveal the arduous journey of the protagonists' moral growth.
As an energetic writer whose career encompasses most of the 20th century, Warren himself provides an important index for the change and development of American literary history. Taking the whole of Warren oeuvre into account, we can see that Warren steers toward an older literary tradition in his search for a unified philosophy to overcome the shattered image of modern man. His literary creation represents a culmination of an important tradition in modern Southern literature which takes the "quest for identity" as its central theme. In this sense, Warren's osmotic philosophy on the creation of the "whole man" falls in the vein of the great American literary tradition of the "quest for self-identity." Moreover, by committing himself to the issues of his time Warren instills modern content and renewed vitality into this great tradition. The illustration of Warren's participation in and carrying on the literary tradition of the search for self-identity can provide the reader a glimpse of the continuity of American literary tradition.
Through the detailed and systematic study this dissertation is intended to demonstrate, under this unifying philosophy of "osmosis of being," these diverse philosophical elements and themes in Warren's literary creation are interwoven into an interrelated whole, each serving as a constituent philosophical element of this unified philosophy. In the meantime, this dissertation also points out Warren's osmotic philosophy of self-knowledge, while being systematic and unified, is quite plastic and dynamic. It rejects the rigidity of the "one-answer system" he has fiercely rejected. Warren's osmotic philosophy runs through his literary creation and endows it with powerful and lasting artistic vitality. To sum up, Warren's osmotic philosophy reveals to us the essential pattern of human existence. It seeks to propose possible solutions to the existential dilemma of modern man within a highly unified framework and in consideration the diversity of human experience.
This dissertation is original in the following two aspects: first, departing from the popular practice of literary research to approach the writer and his/her literary works from certain established critical theory, this dissertation ventures a systematic study on the philosophical unity of Warren's writings by framing his works into his unifying philosophy of self-knowledge. Against the complexity and diversity of the philosophical themes recurring in Warren's works, this dissertation identifies the "inevitable osmosis of being" as Warren's philosophy of self-knowledge and attempts to synthesize the various philosophical elements in his works into this unified philosophy from the three philosophical dimensions—temporal, spatial and moral dimensions.
Second, the author conducts a pioneering reexamination of the three philosophical dimensions identified in this dissertation from the perspective of Warren's osmotic vision through detailed textual analysis of Warren's works. When it comes to Warren's vision on History and Time, this dissertation analyses the embodiment of Warren's osmotic vision in his concept of time and points out the interpenetration between past, present and future. Besides, it examines this psychological concept of time by dating back to its origin in Western philosophical tradition. This dissertation is original in the interpretation of man's spatial interconnectedness with his world by employing Warren's "spider web" theory. Warren's osmotic vision sheds new light on the perennial conflict between man and society and the eternal conflicts such as idea and fact, innocence and experience within the divided self. In addition, Warren offers his "osmosis of being" as the effective remedy to overcome the great division of his time. In discussing Warren's moral vision, the author conducts a close examination of the rich connotations of the two separate terms "love" and "law" in Warren's literary context. Besides, it further explores the dialectic relationship between "love and law" and stresses the necessity to achieve an osmotic balance between the two inalienable sides to bring about the integrity of the self.
However, due to the limited space of this dissertation and the comprehensiveness of Warren's osmotic philosophy, it is impossible for the author to cover all the aspects of his osmotic philosophy in this dissertation, such as the blood osmosis between parent and child, the necessity to maintain the osmotic balance between man and nature, and the touchy problem of racial relationships facing every Southern writer. Since these aspects of human life are of equal importance in Warren's general philosophy, they deserve equal critical attention in the discussion of Warren's osmotic philosophy. In my future research and study I shall continue to direct my attention to these aspects in order to reveal the inexhaustible charm of Warren's thought and art. The author sincerely hopes that all these efforts made in this dissertation can open up new terrain for future Warren study.
What needs to be specially mentioned here is that the idea of harmony contained in Warren's philosophy of "osmosis of being" is thought-provoking and edifying for Chinese people who are engaged in the construction of a harmonious society. It not only carries on one of the two predominating lines of thought running through the history of Western civilization—humanism (the other being individualism advocating the antagonism between man and nature), but also provide
引文
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