Graduation thesis-The "Fuzzy good" questioning of the discourse of literary criticism _ graduation thesis

In recent years, in the efforts to reconstruct the discourse of Chinese literary theory, the importance of the discourse of ancient literary theory is often not properly emphasized; However, the characteristics and subtlety of ancient literary theory discourse are often one-sided and summarized. One of the typical examples is "the good of ancient literary theory is a blur" theory. Curiously, the theory has so far not been challenged by academics. The humble text intends to make a brief comment on this, in order to be in the Chinese literary theory researcher.
One, the season old high lift "vague" language
In order to avoid distorting the remarks of the season, I would like to draw a detailed description of Mr. Ji's comments as follows:
May 16, 1996, Wujianglan by the "Chinese and foreign culture and literary theory," the editorial department commissioned an interview with Mr. Ji Xianlin, please season to talk about the construction of the theory of literature and art ideas, the season has specially prepared a speech outline. The interview was published in the 2nd issue of Chinese and foreign culture and literary theory (October 1996) on the topic of "the construction of literary and artistic theories should be changed". "The Western way of thinking is divided into one, the analysis, China is integrated, is comprehensive" (page 2nd); The Western thinking characteristic is the whole idea is not strong, is the anatomical ";" In my opinion, the Chinese language is good to be vague "(page 3rd);" Can't learn the west to define each concept. For each definition is a Western thing, "what is ' strength of character '?" (page 4th); Now foreign popular fuzzy science ... What is related to fuzziness is the Theory of Chaos "(page 6th)," The Rise of Chaos theory and so on, which I think is a sign of Western thought to the East (page 7th).
"Literary Review" in the 6th 1996 issue of Ji Xianlin "outside the door of Chinese and foreign literary criticism," a text, the above points to further supplement and play. He said: "The Western main analysis, want to make all things in the world a clear, clear-cut." However, according to the experience of the General people, the universe is absolutely clear and distinct is not "," (Western fuzzy Thinking) and the east of the integrated way of thinking, but the same (128th page); China's words (referring to the "antelope hanging horns" and other words-the primer), the surface seems to be very general, very imprecise ... I now think that the best is blurred. Vagueness can give the whole concept and the overall impression. In this way, every reader has the freedom to exert one's imagination and aesthetic ability completely (page 129th).
The above is the basic argument of the "fuzziness" of the literary theory of the old quarter. In fact, the "vague" and "precise" to distinguish between Chinese and Western culture, is not the exclusive invention of the season. Before that, Mr Kinkmu had a brief summary: "Foreign-like, China's (1)." Only the season old has a fuller play. But in any case, such claims cannot fail to provoke serious academic thinking and questioning.
Second, Chinese and western thinking is not simple two-yuan confrontation
The "Analysis" and "synthesis" of the two-yuan conflict between the old and the western thinking are the theoretical foundation of the Theory of "fuzzy good in Literary theory". Therefore, our analysis begins here.
The West does have an analytical tradition. But this tradition was developed in the modern times mainly. In the ancient Greek period, or simple holistic thinking occupies a major position. Democritus "Cosmology System" a book, on the whole. He also puts forward the assertion that "the whole is greater than the sum of the parts" (2). To Kant and Hegel, there has been an emphasis on holistic thinking. By the middle and late 19th century, there appeared a Marxist materialist dialectics which paid attention to the relationship between things and the whole. You can't say it's an "analysis" of "the whole idea is not strong"? In the 20th century, the development of philosophy, the "system theory" was born. Above all, are well-known philosophy history common sense. How can we say that the West is just "divided into" the "analysis" of thinking?
China has a holistic and comprehensive tradition. "Five Elements", "gossip" and traditional Chinese medicine are all forms of holistic thinking. But China also has an analytical tradition. Ancient culture on the "Yin", "yang" two elements of the analysis, is already the acme of perfection. The so-called "Zuo" ("Zhao 32 years"), the so-called "Ming in Heaven and Nature" ("Xun Zi-tian"), not all "analysis" thinking? However, many important propositions of ancient culture, such as "one yin and one Yang" ("The Book of Zhouyi"), "there is no phase of life also, difficult and easy to the other" ("Laozi" Chapter II), "The Study of Heaven and earth, the change of Ancient and modern" (Sima Qian "newspaper"), not all "analysis" and "comprehensive" organic combination? In terms of literary theory, the "Shing" of "Wen Xin Diao Long" is the analysis of "segregation" and "cutting", while "the Order of the Mind" is the unification of analysis and synthesis. How to say that Chinese thinking is only "geereryi" of "synthesis"?
The above historical facts have fully proved Engels ' judgment as follows: Analysis and synthesis, "is necessarily interrelated" (3). No nation can be just a single analysis or synthesis. Our task may be to discriminate between Chinese and Western analysis, synthesis and the combination of the nuances, and their respective advantages and disadvantages. But this is beyond the scope of this article.
In the eyes of the season, "Blur" seems to be China's quintessence. And not actually. Wu Tieping, an expert in "fuzzy linguistics", who is cited as the same as the old season, points out that "the fuzziness in scientific sense is a common feature of human thinking, not the distinguishing feature of Oriental and Westerner" (4). This is like a gold, seasonal chou. The "vague" thinking features of the "fuzzy" perception of the old quarter are not the exclusive secrets of China. As some have pointed out, the "understanding" of "a precise intuition" as "instantaneous questioning of the actual object" has been (5) in Western cultures since ancient Greece.
In the same way, Chinese culture has been pursuing the tendency of "precision" since ancient times, rather than blindly "vague", the academic language is especially prominent. At the end of the Han Dynasty, the Liu Shao was praised for his "push-Mi Mi" and "fractional-fine ratio" (6). The Chinese culture Ceremony "Siku book" One of the standard, that is "the rate of textual research Jing-core, the identification of the main" ("General Notices"). The very rich Chinese characteristics of the academic, but also the pursuit of "its identification is indeed not easy" (7), and that "such as Sangmen to ' no words ' for the best, not Guoru of the study also" (8). In the pursuit of precision, there is no "vague" traces. Even a keen Western scholar can feel this. Joseph Needham, a renowned British science and technology historian, has pointed out: "There is clearly nothing in the spirit of the Chinese past that prevents people from discovering the (9) that conform to the strictest textual principles, accuracy and logical reasoning." How can it be said that the Chinese language is "wonderful and fuzzy"?
In a word, the difference between Chinese and western ways of thinking is simply summed up as "analysis" and "synthesis", "precision" and "fuzzy" two-yuan opposition, does not conform to the basic historical facts. In addition, "synthesis" is relative to "analysis", and the so-called "fuzzy" is relatively "accurate", there is no intrinsic relationship between the two. Therefore, in any case, the theory of "comprehensive" can not be used as the theoretical basis of "vague".
Three, this "blur" is not that "fuzzy"
Ironically, high-lift China's "fuzzy" of the season, but from time to the West "Fuzzy", "chaos theory" to seek support, of course, he called "Western thought to the east of my trillion." However, is this ambiguity "blurred"?
It may be that the old season hates to "learn the west to define each concept", he never made a clear logical definition of the term "vague". We can only infer from its context that he sometimes understood it to be less "clear, distinct", "imprecise", "less definite", and sometimes understood to be "imaginative" in its implicit nature. This is the daily meaning of Chinese, not the specific subject of righteousness. But is the "fuzziness" in the Western "fuzziness" also the meaning of this? The answer is in the negative.
Modern "fuzzy science" is the product of Western culture. From the epistemology point of view, "fuzziness is the uncertainty about the boundary and the nature of the object in People's cognition", rather than the (10) meaning "ambiguous". "Fuzziness" is first arisen from the mathematics of precision science. The so-called "fuzzy mathematics" is "the use of accurate mathematical methods to carve and deal with the fuzzy characteristics of the object" (11), and "The truth of fuzzy propositions, in fact, is a subordinate function of the operation of" (12). Thus, fuzzy mathematics is not "fuzzy" at all. and "for chaotic systems, the law of dynamics must be expressed at a probabilistic level" (13). Therefore, "Chaos science" is also a precision discipline, not "ambiguous". As for the "fuzzy linguistics" in the ascendant, it is mainly to study the "fuzziness" of the meaning, or "the uncertainty of the extension of word meaning" (14). But the central part of the word meaning is also the connotation, or is certain. From the above, the meaning of "fuzziness" in the Western "fuzziness" and "Chaos Theory" is quite different from that of the old quarter.
The study of fuzzy linguistics points out that vagueness exists mainly in everyday natural language, and it exists in the expression of space-time range and the character of things. It is said that "the (15) of the fuzzy sets of the words is basically the quantitative scale". Thus, "fuzzy restriction words can be used to test ambiguity." Any combination of such restrictions is a vague type ", and" the modified Word can be used to show the degree of (16), such as "large", "very big", "great" and so on. Obviously, the "vague" language of the text in the old quarter is not in this category.
Four, literary language is not only "vague" wonderful
The season old thought, the literary language "The wonderful is wonderful in the blur". He to "Chicken Voice Mao shop Month, the people of Banqiao Frost", "sunset, heartbroken in the end of the Earth" and other verses as an example, stating that "this vague language gives people the absolute freedom of imagination, each individual according to their own experience to imagine" (17). And the syntax of the preceding sentence is rarely seen in Chinese, even if it is recognized as a Chinese feature, it is merely an "implicit" technique and style. The meaning of these words is not "vague", "vague" is only the implication. Although it can give people the freedom of imagination, but not "absolute". Because in addition to be subject to the experience of the connoisseur, but also by the control of the background knowledge of the work. If excessive "blurred", it will constitute a barrier to appreciation, such as Bai Juyi's "Flower and Flower", as well as some contemporary misty poetry. Therefore, the role of "vague" discourse should not be overstated.
It should also be noted that this kind of "vague" (implicit) expression of literary language is desirable and should not be the only best way of expression. Indeed, as Liang Qichao said: "Always write emotions, mostly with the principle of implicit Yun, like the overtones of the piano, like eating olives that point back gan taste, is our Chinese writer of the most lock." But he went on to say: "But there is a kind of emotion, is to suddenly rush into a diarrhea, we can give this kind of literature a name, called ' Rush into the expression of the law ' ... In this time, implicit Yun, is not a bit unnecessary. He also to "the Book of songs" of "Liao I", "Yellow Bird", and "harp produced", "Long Song", as well as Du Fu "Ching Henan Hebei" and other works as an example to do the explanation. In the end, he praised such works as "The Holy of the emotional text" (18). In addition, like Pedophi's "Life and Love", "Tiananmen copy Tiananmen" in the "Yang Eyebrow sword out sheath", also belong to this kind of poetry. They can also give people the imagination. Thus, whether literary language is "vague" should be regarded as content, object, author mood and aesthetic pursuit, must not generalize.
As mentioned above, and the meaning of the "implicit" of the "fuzzy" is the "appearance of the current" and "direct", rather than "ambiguous" corresponding to the "precise." In any sense, "fuzzy" can not be the essential characteristics of literary language. Because the essence and function of language is communication, "language is a kind of practice, for the existence of others and only therefore for my own existence, the reality of consciousness" (19). So "the accuracy of Thesaurus is the basic attribute of meaning" (20). Even literary language cannot violate this attribute. Gorky once pointed out: "The true beauty of language, arising from the accuracy of words, clear and beautiful" (21). Therefore, it is impossible to speak the literary language simply and generally.
The discourse of Literary theory is still "accurate".
If the language requires precision and also allows "fuzzy", then the theoretical language, literary theory, it can only require precision, although it can also add a little literary talent. Larry Laudan speaks well: "The function of theory is to eliminate ambiguity, to have regularity as well as to show that things are understandable and predictable." "(22) and Shi often mix the two languages together.
Next, let us make a concrete analysis of the "vague" language of the literary theory of the old Quarter citation.
One class is the highly generalized adjective language, such as "elegant bold and unconstrained", "gloomy Duncuo", "June-cut", "Qing Jie" and so on. The advantages of this kind of words are concise and conform to the principle of pragmatic economy. As for the "overall impression", it is still a question mark. In addition to the "elegant uninhibited" more common, the meaning is generally clear, the other is more than the literati refined from the relatively raw words, the general reader is indeed more difficult to grasp. To grasp its basic meaning, it is necessary to trace back etymology, read the original, reading, check a large number of documents, hashed, pondering, really can be described as "on the poor bi fell to the afterlife", "for the Iraqi people haggard." Even so, it is not at all clear that the resistance to communication arises. This not only violates the principle of economics, but also deviates from the nature of language-the principle of communication.
One is the figurative metaphor, such as "antelope hanging horns", "Moon in the Water", "the image in the mirror" and so on. They were originally Zen, was Yanyu "The lang Poetry Poetry" borrowed to explain the poem way. If they are separated from the specific theoretical language environment, they can only lead people to Zen, or nothing, but also talk about "play the Imagination", "The overall impression"? The original text is as follows: "Fu poetry is different, not closed book also, poetry is different interesting, not Guan Li also." However, not much reading, more poor, it can not be extremely caused. The so-called does not involve the clue, does not fall the word Guangzhou Runjiah, on also. The poet, chant disposition also. Sheng Tang all the people in interest, antelope hanging angle, no trace can be asked. Therefore, the beauty of its exquisite, not to gather together, such as the voice of the air, the color of the phase, the moon in the water, the image of the mirror, the words are endless. Obviously, this paragraph of "Wen Eye" is in such as "does not involve the clue, does not fall the word guangzhou Runjiah", "The prosperous Tang all people only in interest", "the speech has the full meaning infinite" and so on the non figurative statement. Those figurative "vague" language, but added a little image, vivid and fun. They have no independent theoretical status and connotation, not to mention "overall impression" and "imaginary Freedom". The above precise language has reached the "overall grasp". In a word, the "vague" language of the quotation of the old quarter is not too "wonderful".
In the view of ancient Chinese literary theory, the main body and the fine extraction part are not the "vague" exposition, but the precise expression. Even in "Cang lang poetry", the Kind of "Mirror Flower", "Water month" type of statement, also belong to adorn and embellishment. Not to mention the "Wen Xin Diao Long", which represents the standard of Chinese ancient literary theory. It not only shows the conscious pursuit of accuracy, such as advocating, affirmation of "Feng Ying Precision" ("theory"), "fine thinking with the fiber dense" ("finger Flaw"), "The word Emily Just" ("the") and so on, but also in the writing practice is indeed unprecedented perfect to achieve the accuracy of the pursuit. Although "Wen Xin Diao Long" is restricted by parallel prose style, most chapters still keep the language clear, meticulous and lively. The best chapters, like "Shensi" and "Looking for", are also the most plain and clear chapters of language. "Definition" is not just "Western gadgets", "Wen Xin Diao Long" also has a lot of clear definitions. As a result, later generations praised it as "fine chisel", "Poor God to Do", "body big worry Week", "Jing-Mi-yi" (23). At that time was not at all affected by the Western "analysis" thinking, but never with "fuzziness" praised "Wen Xin Diao Long" people. How can it be said that "fuzziness" is the discourse characteristic of Chinese literary theory, and that "the wonderful is better than the vague"? The season old said the Western scientific term "can't tell" "Wen Xin Diao Long" in the "strength of character". Chinese terminology has not been able to be said clearly? This is precisely due to the original "vague" (imprecise), to disprove the "vague" is not "wonderful".
The only exception, perhaps, is "Xui Yinfang" ("Poetry"), "24 Poetry" ("The Book of Poetry"). This is indeed full of "implicit" in the sense of "vague." However, according to my academic standpoint, although there is no lack of flash of thought, but it is difficult to say that the real theoretical form. Its theoretical nature and content, far less than the same is the poetic style of the Haowen "on the 30 poem." It is not so much a "poetics" as it is a collection of poems based on the appreciation of sentiment and the tracing of literary style. It is difficult for people to interpret it by theoretical thinking. Therefore, the ancients will "each bitter its intention muddy culvert, the solving", "so far more than 40 years, still vague not get its purpose", sigh with regret "the solution is also difficult, said it is difficult ..." The "(24)", or pushed in the "long to be enlightened", "can be understood, unspeakable" ". This brings great obstacles to research and communication, and also leads to the numerous annotation of the backlog, which causes great waste of intellectual resources and violates the principle of efficiency in modern society.
In short, from the positive and negative aspects of the study, the discourse of literary theory requires precision, excluding "vague" (imprecise). Even as the "vague" of "implicit", it can only be the supplement of precise words, but not the dominant discourse.
Vi. Theory of remainder
To publicize national characteristics and carry forward national traditions, there should be a calm, peaceful mentality and a comprehensive view of the perspective, must not be simple, thoughtless, emotional. Otherwise, the "way" of Chinese literary theory may go astray.
Modern thinking requires clarity of reason, although also need sensibility, understanding and spiritual balance. In general, the rational thinking of analysis and precision has not been fully developed in China, and the grasp of the whole is more general and rough. The simple and holistic thinking of Chinese style is difficult to spiral into modern system theory and holistic view without the dialectical sublation of modern scientific analysis thinking. Emerging disciplines such as cybernetics, information theory, systems theory, chaos, and fuzziness are not produced in China, where "holistic" thinking is developed, but in the "analysis" of the developed West, is it an accidental exception? What is the basis for calling it "closer to the East"?
As Mr. Tang Yi said: "The immaturity of rational thinking, seriously hinders the efficiency of society, consciously and scientifically" (25). In China, theoretical thinking is often influenced and distorted by the perception of thinking, and it often shows "fuzziness" in language expression. It is one of the important reasons that the theory is excessively subjective, emotional and artistic. Appreciation and commentary are not divided, and literature is confused with theory, which is often studied in literary theory. Perhaps, it is the best way to reconstruct and innovate the Chinese literary theory, that is, to combine the acuity's sentiment, the Qingtong brief and the emotion-mining, and the Western-style logic clarity, the hierarchy and the system.
Although Chinese contemporary literary theory has absorbed the Western literature and art ideas and categories, it is still deeply rooted in the traditional style of thinking and expressing. This cannot help but create obstacles to international academic exchanges. Not to mention the Western scholars, even the Japanese scholars in the east, each for the Chinese literary research "too literary", "emotional, emotional factors too much" and distressed, even "think not academic works, but a ' literary creation ', and called on the Chinese and Japanese scholars to establish a" basis for joint research ", including" research methods, topics, Ideas, language and so on "(26). Participation in international academic exchanges, should be familiar with and abide by the rules of the game, logic clear is the minimum. Theoretical discourse, "Miao Miao in the touch of paste" theory, must be incompatible with this trend, unless you want to be closed in the international academic exchanges, the so-called "everyone said each individual." But I believe that most people do not want to go this way.
Comments:
(1) Kinkmu: "The ancient and modern talk of the spiral angle", Liaoning Education Press, 1995 edition, 168th page.
(2) Ma Qingjian: System and Dialectics, truth-seeking Press, November 1989 edition, page 5th.
(3) Engels: "Dialectics of Nature", "Marx and Engels Anthology," The second volume of the next book, the publishing House, May 1972 edition, page No. 548.
(4) Wu tieping: "Fuzzy linguistics" preface, Shanghai Foreign Language Education Press, November 1999 edition.
(5) Nicolas Buning, Yu Yiyuan, "western English-Chinese Dictionary of Philosophy", publishing house, February 2001 edition, page 166th.
(6) "Kingdoms Liu Shao biography" cited Xiahouhui comments.
(7) Qian Daxin's: "The Occult Research Collection" Volume 38, "Yan Chuan biography."
(8) with the book, Volume 24, Jun Yulin "Jingyi Miscellaneous Knowledge" Preface.
(9) Needham: "History of Science and Technology," the first fascicle, No. 312, 313 pages, quoted from the "Dry Jia Textual Research," China Social Science Press, December 1998 edition, 50th, 51 pages.
(10) Li xiaoming: "fuzziness: The Riddle of Human Understanding", People's publishing house, December 1985 edition, page 12th.
(11), page 31st.
(12) Zhangyuehua and other editors: "Fuzzy mathematics method and its application", coal industry Press, April 1992 edition, page 35th.
(13) Ilia Prikozyn: The end of Certainty, Shanghai Science and Technology Education Press, December 1998, page 85th.
(14) Zhang Jiao: "Fuzzy Semantics", China social Sciences Press, February 1998 Edition, page 21st.
(15) Wu Wang Name: "The principle and method of fuzzy inference" writing instructions, Guizhou Science and Technology Press, January 1994 edition.
(16), page 113th.
(17) Wujianglan Finishing: "The construction of literary theory must be reversed--an interview with Professor Ji Xianlin," the 2nd series of Chinese and foreign culture and Literature, 1996
October Edition, page 4th.
(18) Liang Qichao: "The Emotion in Chinese verse", quoted from Zhou "Poetry Case", China Youth Publishing House, 2nd edition May 1979, No. 352 page to 355 pages.
(19) Marx, Engels: "Feuerbach", "Marx and Engels Anthology," The first volume of the book, the publishing House, May 1972 edition,
35 pages.
(20) Subaorong: The Interpretation of semantic studies and dictionaries, commercial Press, October 2000 edition, 93rd page.
(21) Gorky: "On Literature", Guangxi Publishing House, January 1980 edition, page 57th.
(22) Larry Laudan: "Progress and its problems", Huaxia Press, 1999 edition, page 15th.
(23) Yang Mingzhao: "Wen Xin Diao long Chong", Shanghai ancient book publishing house, December 1982 Edition, No. 436 page, 438 page, 440 page, 441
Page.
(24) "Poetry" Preface, preface, "24 Poetry Shallow Solution" sequence, Sun Lianqui, Yang Tingzhi, Sun Changxi, Liu Yan Chong "sikong map" two kinds of narration, Qilu Publishing Book, August 1980 edition, third page, fifth page, 125th page.
(25) Tang Yi: "Rongmutan----thought essay and Cultural interpretation", Commercial Press, January 2000 edition, 143th page.
(26): "With Chen Ping original book", "Chinese reading newspaper", May 16, 2001 17th Edition.