文化園地| WEN HUA YUANDIAn Analysis of the Ghosts' Cultural Meaningin The Woman Warrior李琳/廣州大學(xué)華軟軟件學(xué)院外語系{ Abstract ] The subtitle of The Woman W rrior is Memoirs of A Girlhood among Chosts. The decoding of“ghost" from the culturalangle is the key point to comprehend this book.“Ghost” in here means Chinese traditional culture and American mainstream White culture.By the usage of the imagery of“Ghost" , Maxine Hong Kingston displays Chinese American' $ bewilder ness, pain, wish under the twodifferent cultural contexts and the hard process of the seeking of cultural identity.[Key words]The Woman Warior ghost image cultural angle1. Introductionnarrates.Maxine Hong Kingston (1940- ) was born in Stockton,Since its publication in 1976, lots of people regard it 88Caiformia. She is regarded as the first Chinese American writer who Kingston' s autobiography. And, Maxine Hong Kingston evergreatly inAuences the American literary circle.declared that the book is just a novel, which belongs to AmericanThe Woman Warrior consists of five short stories，“No Name novel. ( 方慧佳.2006) Because The Woman W arior focuses onWoman"，“White Tigers"，“Shaman" ，“At the Western both her life experience and the common feling of second generationPalace"，“A Song for a Barbarian Reed Pipe” . The first three of immigrant.parts are several stories that the narrator“I” heard from her motherThis book' s subtitle is Memoirs of a Girlhood arnong Chosts.in childhood, and the next two chapters are the stories the author“Chost" is everywhere from the beginning to the end. There貧同樣不是。只是如同富貴之后最好能學(xué)詩書禮樂來升華自己樂觀， 精神豁達(dá)。顏回家境閑窘，生活匱乏，卻安生樂生，心一樣， 能夠達(dá)到不被順逆榮辱外在境遇系累其心，不受欲望牽境愉悅。 歷代哲人對(duì)顏回的精神都為之贊嘆，到宋朝，理學(xué)家制、不為環(huán)境左右，仍然能夠堅(jiān)定意志、自得其樂，這樂就是周敦頤向弟子程顆、 程頤提出了一個(gè)重要問題:“尋孔顏樂處，仁者之樂、君子之樂。所樂何事?”程頤回答日:“顏?zhàn)又畼罚?非樂簞瓢陋巷也，不孔子認(rèn)為學(xué)習(xí)的最重要的便是以德修身，把自己培養(yǎng)成為以貧簍 累其心而改其所樂也?！?楊慎《說苑醍醐》也說:“有君子。顏回被孔子稱為在他的弟子中最為好學(xué)時(shí)，形容他“不向子顏?zhàn)硬桓钠錁罚?所樂者何事?予日:且問子人不堪其憂，遷怒、不貳過”,而這全是對(duì)道德修養(yǎng)的評(píng)價(jià)。在“孔門十哲”所憂者何事? 知世人之所憂，則知顏?zhàn)又鶚芬??！眻D的“德行”-科中，顏回排名第一，以德行著稱。當(dāng)孔子問顏孔顏之樂是不被欲望牽制、不為環(huán)境左右的仁者之樂?？?回與子路“盍各言爾志”時(shí)，顏回便以“愿無伐善，無施勞”子認(rèn)為 “成仁”能使人超越聲色食貨感官享受,能使人漠視順(《論語.公冶》)相答。朱熹釋“伐無善、無施勞”日:“伐， 逆榮辱外在境遇，能使人“久處約”、“長處樂”，遭遇貧寒詩也，善謂有能。施亦張大之意，勞謂有功?！本W(wǎng)以不奪己能、困苦 、顛沛險(xiǎn)阻都能“不改其樂”,“歲寒,然后知松柏之后凋”。不揚(yáng)己功為其意。但此說不確。元人所著《四書辯疑》駁朱說君子 “成仁”，就是要以“仁”立身，做到“無終食之間違仁，云:“伐善之善, 乃其己所長之總稱,伐忠、伐直、伐力、伐功、造次必於是， 顛沛必於是"?？最亷熗绞蔷邆淙绱顺绺叩木ゲ拧⒎ニ?，通謂之伐善。又育伐無巧，止是不伐之一事。分神品質(zhì)和健全豁達(dá)心態(tài)的“仁人志士”，因而能夠“仁者不憂”,而為二，顏?zhàn)又荆M別無可道焉? ..該.‘無施勞' 者,不安生 樂生。在憂患挫折的生命歷程中,老師孔子能“樂而忘憂”;以勞苦之事加于民也。夫勞而不恤，乃古今之通患。...顫子在貧寒困苦的生活境遇中，學(xué)生顏回能“不改其樂"之言，于世厚矣。"此說最為妥當(dāng)。因此,顏回這里所育志向，因此，孔子視顏回為自己的精神傳承之子。在公元前481乃是欲內(nèi)修克己之德、外施愛民之政,最與孔子意見相得。在年, 顏回先孔子而去世，孔子對(duì)他的早逝極為悲痛，不禁哀嘆顏回看來，唯以此志施行于天下，方能實(shí)現(xiàn)孔子所謂“老者安說; “噫! 天喪予!天喪予!之，少者懷之,朋友信之”(《論語●公冶》)之愿,達(dá)到“浴古時(shí)幾千年，人們都受到“原憲貧”與“顏回樂”的精神乎沂，風(fēng)乎舞等，詠而歸”的社會(huì)理想。由此可見，顏回真正的激勵(lì)， 今人也不應(yīng)該例外，要努力去明白和理解原憲和顏回繼承了孔子的以德修身，從而進(jìn)-步以德治天下民的愿望。的心態(tài)，幸福感與擁有物質(zhì)的多少關(guān)系不大。傳云:“古有居顏回生活于天下大亂、禮崩樂壞之時(shí)，儒家的尚仁義之志、巖穴而神不遺， 末世有為萬乘而日憂悲”同大抵就是這個(gè)意思實(shí)施王者之政、以德治國的政治理想常被斥為“迂遠(yuǎn)而闊于世吧事”。但他在“世以混濁莫能用”同的社會(huì)環(huán)境中,絲毫不愿改其志一-“舉世混濁， 清士乃見" ,仍“尚三教"即“夏教忠、([1]莊周莊子M北京;中國紡織出版社200, 340.殷教敬、周教文”，期于“承衰救弊,欲民反正道" (《白虎通.三[2]朱熹四書集注M泰安;岳麓書社2004, 93.教》)。這樣，顏回就只能終生不仕，惟以“愿貧如富、賤如貴，3]司馬遷史記M泰安;岳麓書社 20010 684.無勇而威，與士交通，終身無患難”(《韓詩外傳》卷十)自4]朱真四書生注M泰安:岳葡書補(bǔ)2004, 99.勉自慰?！? -單食、-瓢飲，在陋巷。人不堪其憂，回也不改中國煤化工東師范大學(xué)出版社其樂!”(《雍也》)。顏回這種注重志氣、追求人生遠(yuǎn)大抱2006,負(fù)并以之為樂的精神，與孔子本人“飯疏食飲水.曲肱而枕之，張鼻予，1989年出生。女。漢族。貴州仁懷人?，F(xiàn)為西作ICNMHG樂亦在其中”(同上) 實(shí)同一旨趣。顏回的志趣向往在一定程度上可謂是孔子志向的再演繹，師生倆都不為環(huán)境所困,心態(tài)藏民族學(xué)院 09級(jí)中國哲學(xué)先秦研究方向在讀碩士研究生378科學(xué)時(shí)代.2010年第23期科學(xué)時(shí)代decoding of“ghost” is the key point to comprehend this book.Chinese customs. In The Woman w arrior, the first sentence“You2. The General Meaning of Ghostsmust not tell anyone [*" what 1 am about to tell you”(Kingston,According to Moderm Chinese Dictionary,“ghost” has seven 1981) impressed readers very much. Mother breaks down father' Smeanings. Except the sense of the spirit of a dead person, it also has prohibition of“don' t ell" and tells no name aunt' s story tothe other four negative senses. For example,“討厭鬼(tao yan“I” , then,“1” regardless of mother' g interdic, ltting the storyyui)- skunk” 、"膽小鬼(dan xiao gui )一 cowardly was known by writing it on her book. In fact, saying female itself isperson”;“ 鬼天氣(gui tian qi )一damned weather"， etc. a callenge on Chinese traditional male culture. By using language,What we should pay attention is that sometimes“ghost” can be Kingston presents the traditional idea of‘male supremacy overused a poitive sense in spoken chinese, meaning" smart” . Take female"(薛玉鳳,2003) since several thousand years. No name“小鬼(xiao gui)," for example,”小鬼 ”bhere means‘"smart sunt is the secrifice in the male- dominated society.litle child." In the Modem Chinee, "ghost” has become a term,After the hury-up wedding, aunt' s husband and other malewhich is used to express Chinese people' s hate to those foreigners in the village sailed for the Gold Mountain in order to search forwho want to invade China. For instance,“洋鬼子一westem gold. Several years later, aunt had an adulterous afair, and had aninvader"，“日本鬼子一 -Japan invader" ,etc.illegitimate pregnancy. On the night the baby was to be born theIn Chinese litrature, it seemns that witers would like to use the vllagers raided the family house. The aunt had to give bith in theimage of ghost. In The Strange Tales of Liao Zhai (a clasic literature pigsty that night, and plug up the family well with her baby the nextwork with a clletion of about 500 stories by Pu Songlingof the Qing morming. From then on, the family kept science on the matter TheyDynasty)”, each fox ghost in this book is young, kind, beautiful, deny her. Her betrayal disraced them. She would like to be frgottenfervid, who impresed readers grealy. Jourmey to the West, one of the as if she had never been borm. They deliberately fretting her andFour Chinese Classical Novels, also is a world enclosed by ghosts.‘punished her forever"-- suffer forever, even after death. (Kingston,The diferent is that those ghosts mostly are devil. Thus the image of 1981)ghost in literary works is the same as people understands on ghost inIn Chinese traditional idea of male- dominancy, female are notreal life. Sometimes, those images are paradoxical.allowed to pursue love and freedom. In literary works, "becomingAlso, America is not a place without ghost. From Edgar Allan ghost” is a way for female seeking after freedom and love. ThePoe' 8 tenifying description of ghost to Henry Thoreau' s indignant heroine in‘No Name Woman”also gets her freedom whenspirit cry on‘"under each rail lie an Irish”( 薛玉鳳,2003) ;From becomes“ ghost"” and releases her oppresed voice and desirethe small ghost revenges his mother after 18 years in Toni Mrrison' 8 asBeloved to the moving ffction between people and ghost in the ingorious new-bormed baby in the well. Their blood is fitering intomovie Chost, we can see there is also a ghost tradition in American the well water. ht' 9 impossible for her family to expel her draticallyliterature. .Besides, when they drink the well' 8 water which contains her andThe Chinese American critie Frank Chin, thinks that it is just her baby' s blood, the vllage' 8 people could not shake off hersatisfy the White people' 8 curiosity at the cost of distorting Chinese shadow forever, let alone clarify the genealogical line. On the othertraditional culture and the true feeling of Chinese Americans. (張子hand, she didn' t telll the inseminator' s name until die, which make清，2000 ) However, this understanding is linited. In The w oman her family lose the change to revenge him forever. And the way sheWarrior, Kingston describes different ghosts, including concrete, suicide was retaliatory. Kingston wrote "The Chinese are alwayshaving legend colorific Chinese ghosts, attachable American ghosts; very frightened of the drowned one, whose weeping ghosl, wet hairghots in virtual world, and ghosts in the real life. Apparenly, hose hanging and skin bloated, waits silently by the water to pull down aimages of ghosts couldn' t be simply concluded that Western subsitute." (Kingston, 1981) The no name aunt' s behavior let anreaders’curious about the mysterious Eastem country. Actually,indelible horror in vllagers. The moan of her ghost lingers around“ghost" in this book is not single but diversifies into many, and the well surroundings in a long time and villagers are uneasy for theirit' B complex in both positive and negative meaning. Is meaning nuthless they' ve dome for her. The silent death of no name and norelates to the cultural background closely.voiced aunt became the most powerful whoop on her revenge. And3. The Specific Meaning of Ghostsseveral years later, she was rebom in Kingston ' s words 88 the imageShirley G Lim points out that ghost actually embody“the(” “WonWarrior”. Kingston neglects her mother’8 waming,threat of personal self- consciousness results from two opposite devotes pages of paper to the no name aunt. She is tlling to her aunt.world and cllision." (Lim, Shirley Geok, 1991) When one side By this new way, Kingston liberatle the no name aunt from the malethreatens the other in spirit and values or breaks norms and rules of oppression.the conventional life, so as to hurt the opposite side' B emotions andTo Chinese immigrant group, Kingston is also a half ghost.arouse his fears and humiliation, then this side becomes a ghost in the With the age increasing, Kingston begins to conflict with China'other side' s eyes.behavior code. In real life, Kingston' s behavior was accused of not3.1 Chinese Ghost- Chinese Traditional Culturelike a girl by her Chinese neighbors. She was isolated from ChineseThere are all kinds of Chinese ghosts in The Woman Warrior, immigrant group.wall ghosts, blithering ghosts, starving ghosts, broom ghosts, drownedIn the second chapter“White Tigers" , Kingston begins toghosts, etc.write her legend. In the dream, she became the woman warrior like Farom the second-generation immigrants’ perspectives, China Mulan.中國煤化工Sigmund says, "Happyand the Chinese traditional culture are mysterous. Kington fele one nevEns it The motivation ofherself moving farther and farther apart from the Chinese culture hallucinY片C N M H Gachieved. Each ilusion8 she attends school with Americans and accepts American ways can accomplish the wish that can t be carried out in real life"of life. Kingston couldn’t understand Chinese culture correctly (Punter, David. 1980) Kingston feels depressed in Chinese immigrant科學(xué)時(shí)代.2010年第23期379■文化園地WEN HUA YUAN DI哥特文化藝術(shù)傳統(tǒng)對(duì)工藝美術(shù)運(yùn)動(dòng)的影響楊建華/揚(yáng)州工業(yè)職業(yè)技術(shù)學(xué)院[摘要]自十二世紀(jì)晚期哥特藝術(shù)風(fēng)格逐漸融入到西方文化主流，形成了較完整的心理和美學(xué)基礎(chǔ)。工藝美術(shù)運(yùn)動(dòng)在西方哥特文化藝術(shù)傳統(tǒng)的影響下，使一度語言廉乏的設(shè)計(jì)導(dǎo)找到新意念和品味。文章將從西方哥特文化藝術(shù)傳統(tǒng)的解析:哥特文化對(duì)工藝美術(shù)運(yùn)動(dòng)的影響:工藝美術(shù)運(yùn)動(dòng)中設(shè)計(jì)表現(xiàn)的哥特式審美心理效果等幾方面論述哥特文化藝術(shù)傳統(tǒng)對(duì)工藝美術(shù)運(yùn)動(dòng)的影響。[關(guān)鍵詞]哥特藝術(shù) 工藝美術(shù)運(yùn)動(dòng) 審美效果1.西方哥特文化藝術(shù)傳統(tǒng)的解析卻被羅馬燦爛文化所征服，很快被同化，約在公元7世紀(jì)從歷7世紀(jì)西班牙和意大利的入侵者演變出一種死氣沉沉的亞史中消失。 -千多年后，當(dāng)文藝復(fù)興席卷而來，意大利人文主文化群，這便是哥特文化群。按照詞源學(xué)進(jìn)程我們很難理解是義 者瓦薩里( Vasr,1511-1574)將野蠻怪誕、缺乏藝術(shù)趣味什么使-一個(gè)古代歐洲默默無聞的條頓部落群在以后世界文化里的中世紀(jì)建筑， 稱之為“哥特式”(Gothic) 。在文藝復(fù)興思占有如此重要地位。公元476年羅馬城被攻陷,勝利的哥特人想影響下， 很快“哥特”一詞被賦予了三種主要含義:野蠻，group, but she can' t counterbalance with the powerful society. So, the Chinese. However, Chinese people like Kingston' B mother Braveshe abreacted her wish in dream. And, this value was expressed by Orchid also viewed the white as the hostile“other" , they use thethe new Fa Mulan story. That is: as a female, when she grows up, she term of° ghosts" to name foreigners, and name white Americans beshould not only be other' s wife or servant, but also be the woman' White Ghosts”. The“ghost" takes on the meaning of ' devil"warrior fighting off any oppression.nd“ 'demon” . To some extent, Chinese Americans tend to treat3.2 American Ghost-foreigners with such an isolated atitude, which is a form of prejudiceThe ghosts in "The Woman Warrior”are not only refer to against American culture and people. By describing the AmericansChinese ghosts, but also mean to“White Ghosts”一American are a devil or demon group-“ghosts" , Chinese Americansghosts. Kingston called all the American be ghosts in this book, who revenge for their race.were divided into White Chosts, Black Chosts, Yello Ghosts, andBased on the above,“ American ghosts" not only refers toso on by their skin color; Gas Ghosts, Sale Chosts, Immigrant Chosts, Americans, but also symbolizes of race, meaning the culture underand so on by their work calegory. Kingston described America was multivariate cultural context and racial discrimination.ull of machines and ghosts; there were Taxi Chosts, Bus Chosts,4. ConclusionPolice Chosts, Fire Chosts, etc.The“ ghosts” is one’售isolation from other people and therhites a“ghosts" , is not only out of the fear of white oppression, in Chinese cultural context; secondly,' ghosts"” also is treatedut also a way of avenge against the injustice they' ve done to as the Americans' racist ideas and prejudice towards minorityChinese-Americans. Kingston' s mother, who used to be a village communities, and the first generation of Chinese immigrants'loctor in China, She was famous for kllinga ghost, but now has to prejudice and distorted view on American society and people. Thevork in the laundry, arranging heaps of socks. She called America woman warrior is the ghost- fighter within Maxine Hong Kingston and↓trible ghost county, where a human being worked her life away. other female, even all the people who stuggle against their restrainedter revenge to this injustce is private:“'No tickee, no washee, surroundings. By the usage of the metaphor of‘ghost" ， Kingstonmama-san?'a ghost waould say, 5s0 embarassing.‘ Noisy Red- displays her painful experience of loosing onesef in the collisionMouth Ghost' , she' d write on its package, naming it, marking its between Chinese and American culture. Meanwhile, she shapes theclothes with its name." (Kingston, 1981)image of the woman warrior like Fa Mu Lan in her own story, fullySince Kingston was born to a Chinese immigrant family, her expressing her hope of finding oneself in the collision of the twofamily and community culture determine her being an expeller in cultures.America, in some way, is a ghost land. KingstonBibliography:expresses this sense of dislocation in the book: "Once upon a time,[1] Kingston, M. H. (1981). The Woman Warrior. London:the world was so thick with ghosts, I could barely breathe; .. I Mamillan Publishers Lud, 11-164.could hardly walk around the White Chost--." (Kingston, 1981)[2] Lim, s. G. (1991). Approaches to Teaching Kingston' sNot only Kingston' s parents'’paranoid but also the injustice she the Woman Warrior. New York: Moderm Language Association ofexperienced of "American white ghosts”or ghost- -like America. America, 139.The course of her tansformation from a quite gid witha“"Zero IQ"[3] Punter, D. (1980). The Literaure oferror. London: Longman(kingston, 1981) to an“American- -normal”people is dificult and Group Limited, 409.srowful. Kingston hates the white for not lting her tlk. ' Sometimes[4] 方慧佳.邊緣的吶喊一剖析 <湧士>中“鬼"的意I hated the ghosts for not lting us talk .. It was when I found outI象 [I.had to talk that school became a misry.." (Kingston, 1981)中國煤化工“鬼”的意象之文化Because of the historical racial discrimination, Chinese解讀 [J][6)1HJ): 86-89.Americans origin can' t receive equal treatment 8s the white. TheyCN M H G的華膏美國文學(xué)(總，are viewed as"foreigners" . In Whites Americans' eyes, they序 )[A]北京:譯林出版社，2000:1-2.called Americans of Chinese group“chink" , a crude nickname for380科學(xué)時(shí)代.2010年第23期