【作者】 钟慧；

【导师】 刘文；

【作者基本信息】 南昌大学 ， 英语语言文学， 2009， 硕士

【摘要】 美国当代著名女诗人、普利策诗歌奖得主、哈佛大学博伊尔斯顿修辞与演讲教授乔瑞·格雷厄姆(Jorie Graham,1950-)以“哲学诗人”而闻名。在其代表作《统一场的梦想：1974-1994诗歌选集》(1995)中,诗人怀着寻找自我的梦想,回顾并反思了她过去二十年诗歌创作的主题：在自然、艺术、神话与历史中寻找自我、体验自我；最终,诗人将自我与物质相关联。一种与客观世界紧密相连的主体观——物质性主体由此诞生。本文以梅洛·庞蒂的感性诗学理论为背景,从历时的角度探寻诗人在各个阶段对自我的追求。诗人对自我的探寻有别于笛卡尔那种“我思故我在”式的纯思辨自我,也不同于带有强烈意识形态色彩的阶级、民族的身份诉求,而是自我与外部世界的认知与交往。在诗集的“植物和鬼魂的混合体”部分中,诗人首先提出人类认识能力的问题,通过使用大量的自然隐喻暗示思维过程与自然过程一样会受到周围事物的影响与限制。在这种情形下,人类更应该重视身体的体验,才能让认知变得开阔,不受某种特定意识形态的控制。由于自然是在不断的变化之中,在诗集的“腐蚀”部分中,诗人试图从永恒不变的艺术世界来体验自我。这种认识被诗人认为是一种对事物的“进入”。通过视角和空间的转换以及人的积极参与,从而达到缩短抽象与具体、精神与肉体、主体与客体之间的差距。“进入”之后必然涉及到一个“走出”的问题,在诗集“美的终结”部分中,诗人游走在边界和限制之中,通过对神话人物的解构,走出原有的思维定势,指出知识必将伴随思想解放与突破传统而来。在诗集具有综合性的部分“多样的区域”中,诗人通过把看似与人的经历毫无关联的历史事件融会到人的成长之中,在历史中构建人的涵义。最后,在诗集的“物质主义”部分中,诗人讲述自我的现实性,将自我与物质性相关。人与物质的交互反应由此产生共鸣,让人感受到自我的存在和价值。从一开始对人的认知的探索,到接下来主体与客体的融合,再到对神话中预定身份的瓦解,以及历史对人的构建的意义,诗人发现一种与客观世界紧密相连的主体观——物质性主体,强调主体的具体化和随之而来的各种感触、感觉、知觉、经历和行为,或者身体实体存在和行为的各种感觉上的特质。对物质性的追求就是要拒绝抽象空洞的说教与无谓的沉思,反对充满价值隐喻的人类生存理论,强调人在现世的体会,通过回归自然物质世界来体验自我。乔瑞·格雷厄姆的诗集《统一场的梦想》表明,人的自我意识来自于具体经验而非纯粹思辨。物质性强调事物的重要性,强调事物的物质性在人们认识自我、社会和历史科学中不可替代的作用。人类思想最早根源于人们对物质世界的体会,人类的存在首先是物质性的存在,人类的感官是人们最基本的认识途径,所以要从抽象的思辨回到具体的感知。对主体的感受绝不是空洞抽象的,自我的实现需要回到肉身,通过对物质的感性体验和实践、与客体相关联才能实现。更多还原

【Abstract】 Jorie Graham (1950-), a famous contemporary American woman poet, winner of Pulitzer Prize for Poetry, and Boylston Professor of Rhetoric and Oratory at Harvard University, is well-known as a "philosophical poet". With a dream of finding self, Graham reviews and reflects on the themes of her poems written during the past twenty years in her masterpiece poetry collection The Dream of the Unified Field: Selected Poems 1974-1994 (1995), trying to search and experience the self in nature, art, mythology and history. In the end, the poet correlates self with materiality. Thus, a material subjectivity-a view of subjectivity closely related to the objective world has come into being.This thesis investigates Graham’s search for self in her different periods in a diachronic way and in a perspective of Merleau-Ponty’s poetics of sensibility. Different from Descartes’s purely abstract speculation "cogito, ergo sum", and distinctive from the strong ideological and ethnic identity recognition, Graham’s inquiry of self exists in the perception and interaction between self and the outside world. In the part "Hybrids of Plants and of Ghosts" of this collection, Graham first brings up the issue of human’s ability to perceive. By using a large number of natural metaphors, the poet implies that, the mind like the natural procedure is influenced by and limited to the surroundings. Thus, human beings should value the body experience to broaden the perception without being controlled by a certain biased ideology. Since the nature is always in change, the poet attempts to experience self in the eternal art world which Graham discussed in the part "Erosion". The desire to know is described as an "entering" into the things by the poet. The shift of the perspectives and space as well as the active participation of human being narrow the gap between the abstract and concrete, mind and body, subject and object successfully. The "entering" necessarily involves the problem of "exiting". In the part "The End of Beauty" of this collection, the poet lingers between the boundaries and limitations, steps out of the stereotyped thinking through a deconstruction of the mythical figures, and points out that knowledge will inevitably follow the releasing of thoughts and the breakthroughs of tradition. In the comprehensive part of the collection "Region of Unlikeness", Graham combines the growth of human being with the apparently unrelated historical events, and constructs the meaning of human being in history. In the last part "Materialism", the poet tells the reality of the self and correlates it with materiality. The interaction between human being and the material produces a resonance which gives people a sense of being and value of self. Thus, the searching journey begins with an inquiry into human perception, then goes on with the blurring of the distinction between subject and object, continues with the deconstruction of the myth, proceeds with the historically constructed human being, and ends with the material subjectivity-a view of subjectivity closely related with the material world, which emphasizes the embodied subject and the multiple, concomitant ways of sensing, feeling, knowing, experiencing and performing or the sensuous particularities of corporeal being and action. The search for materiality means rejecting the abstract preaching, meaningless speculation, and the human existence theory filled with value metaphors. It stresses the earthly feeling and self experiences through the return to the material world.In her poetry collection The Dream of the Unified Field, Graham demonstrates that self consciousness comes from the specific experience rather than purely abstract meditation. Materiality is an insistence that things matter, and that the study of materiality plays an irreplaceable role in the way that we understand self, society and historical sciences. Human thoughts originate from the understanding of the material world, human existence relies on the material in the first place, and human sensory organs are the primary tools to perceive. Therefore there is the need to return to concrete sensibility from purely abstract speculation. Since the experience of subjectivity is never empty and metaphysical, the realization of self requires a return to the human body, and calls for practice, the experience of the material and the subject’s interaction with the object.更多还原