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LADY CHATTERIJEY'S LOVER is a novel by D. H. Lawrencc, first published in 1928. Thefirst edition was printed in Florence, Italy; itcould not be published openly in the UnitcdKingdom until 1960. (A private edition wasissued by Inky Stephcnsen's Mandrake Pressin 1929).
The story is said to have originated fromevents in Lawrence's own unhappy domesticlife, and he took inspiration for the settings ofthe book from Eastwood in Nottinghamshirewherc he lived for a while. According to somecritics, the fling of Lady Ottoline Morrcll with"Tiger", a young stonemason who camc tocarvc plinths for her garden statucs, alsoinfluenced the story.
内容简介
一战结束后,出身贵族的克利福德爵士带着伤残的身体回到庄园;妻子康妮是个健康貌美的知识女性,然而在长久的无性的沉闷生活中几乎无法忍受。就在这时,身材健壮然向^却有着“土包子”那种粗俗、鄙陋的外表的看林人却吸引了她。一股被压抑了太久的原始的生命力开始萌动,她一次次到林中小屋与之幽会,在此期间体会到爱情的美好,终于跨越世俗的陋见与隔阂,从而踏上新的人生旅途。
作为劳伦斯最后·部长篇小说,《查泰莱夫人的情人》包含了作者一生对性与情爱这一永恒母题的探索和总结,正如评论者所指出的,将身体视为人性良知的基本内核,仅仅是现代社会中的人们。
作者简介
D.H. LAWRFNCF, (1885-1930),one of the greatest figures in20th-century English literature.Lawrcncc saw sex and intuition asways to undistorted perception ofreality and mcans to respond tothe inhumanity of the industrialculture. From Lawrence'sdoctrines of scxual freedom aroseobscenity trials, which had a dccpeffect on the relationshipbctwccn literature and society.
In 1912 he wrote: "What theblood feels, and believes, and says,is always true." Lawrcncc's Iifcafter World War I was markedwith continuous and restlesswandering.
内页插图
目录
INTRODUCTION
CHAPTER I
CHAPTER II
CHAPTER III
CHAPTER IV
CHAPTER V
CHAPTER VI
CHAPTER VII
CHAPTER VIII
CHAPTER IX
CHAPTER X
CHAPTER XI
CHAPTER XII
CHAPTER XIII
CHAPTER XIV
CHAPTER XV
CHAPTER XVI
CHAPTER XVII
CHAPTER XVIII
CHAPTER XIX
APPENDIX: MARKS ON LADY CHATTERLEY'S LOVER
精彩书摘
As Peter Gay states in the Introduction to his Freud Reader, "Freud is inescapable". This also holds true withD.H. Lawrence, who, although never fully accepted Freud,made use of Lus theories in order to work out his outlookon sexuality and his own "Exated, mystical irrationalism"(Gay, xxiii). More has been said about, against or in favorof Freud's theories than about any other 20th century topic,and to some extent, "it may be a commonplace by now thatwe all speak Freud whether we know it or not" (Gay, xiii). Unfortunately, and this is what we attempted to show inthis subchapter, popular readings and renderings of Freudhave somewhat diminished his importance as a scientistand stylist. The important thing is to avoid the imprecisediscourse deriving from this popularity and to exposeoneself fully and honestly to the body of his ideas, which canbe disconcerting and "sobering" (Gay, xiii) in the extreme.The original part of this section consists in our simultaneoustreatment of Freud as initial social and professional outsider,as pioneer, scientist and philosopher. Thereby we have triedto determine what exactly the basis of Freud's unprecedentedsocial and cultural impact was, and to lay the foundation ofour discussion of Lawrence's lughly personalized perceptionof psychoanalysis.
The present section deals with D.H. Lawrence's highlyindividualized perception of the psychoanalytic doctrine,plaang special emphasis on the author's understandingof the unconscious as mirrored in his major essays. Anydiscussion of Lawrence's perception of the unconscioushas to start by drawing a clear dividing line'betweenFreud's understanding of the term and the view reflectedin Lawrence's works of fiction and non-fiction. Wlule Freudlocates the unconscious in the mind, Lawrence refuses todo so and places it'in the body, mores specifically in theplexes and ganglia, which he considers to be the superiorseat of consaousness. Actually, Lawrence associates neitherthe unconscious nor consaousness with the mind, as themind is corrupt and and can breed only repression andunfulfillment. Moreover, he comes up with a personal termto subst:itute Freud's unconsaous: he calls it the Holy Ghostand views it as the vital connection between the individualand the universal consciousness. For Lawrence, as for Freud,consciousness is not and cannot be unitary. Lawrence holdsthat man carries the divine spark of creation within him,and it is this spark that establishes the connection betweenindividual and universe. Whenever the mind comes in,however, the equilibrium is thwarted, personal and socialconflict being the result.
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前言/序言
玫瑰与荆棘:维多利亚时代女性的隐秘颂歌 一部关于时代、禁锢与灵魂觉醒的史诗 作者: 艾米莉亚·布莱克伍德 (Amelia Blackwood) 出版社: 文艺复兴之光出版社 (Renaissance Light Press) 页数: 约 580 页 装帧: 精装,附赠手工绘制的十九世纪伦敦地图 --- 内容提要: 《玫瑰与荆棘》并非讲述某个特定情人的故事,而是一曲献给整个维多利亚时代晚期——那个光鲜亮丽的表象下暗流涌动的社会——中产阶级女性集体命运的挽歌与赞歌。本书以细腻入微的笔触,刻画了从 1870 年代到 1900 年代初,英格兰社会结构中女性角色从被动接受到主动探索的艰难转变过程。它深入剖析了“天使在家庭中”这一刻板教条如何成为束缚无数智慧灵魂的精致牢笼,并探讨了艺术、教育、新思潮对这些被困女性心灵的巨大冲击。 第一部:镀金的囚笼 (The Gilded Cage) 故事的开篇,我们将跟随三位身份、阶层略有不同的女性,初探那个被严格规范的“闺房世界”。 伊莎贝拉·索恩(Isabella Thorne),出身于约克郡一个没落贵族家庭,她拥有一流的钢琴技艺和对古典文学的热爱,却被家族安排嫁给一位年长、以铁路工业发家的商人。她的生活是完美的肖像画:华丽的宅邸、得体的着装、以及永无止境的社交礼仪。然而,在夜深人静时,伊莎贝拉的内心充满对知识和自由的渴望。她通过秘密阅读被视为“危险”的女性主义小册子和激进哲学著作来麻痹自己。本书细致描绘了她如何在一个被期望保持沉默的社会环境中,找到表达自我思想的微小裂隙——也许是通过她在慈善委员会上一次措辞谨慎的提问,或许是通过她暗中指导邻家女孩学习代数而非刺绣。 阿加莎·彭德尔顿(Agatha Pendleton),则代表了新兴的城市资产阶级。她的父亲希望她成为一个完美的“社交货币”,为家族的商业联盟添砖加瓦。阿加莎的冲突在于她强烈的科学兴趣。她痴迷于达尔文的进化论和新发现的细菌学,却必须在她的沙龙聚会中假装对最新款的法式蕾丝更感兴趣。她的挣扎集中在理性与情感、事业与家庭的永恒对立上。本书通过阿加莎的日记片段,展现了她如何偷偷地在父亲实验室的角落进行实验,并记录下那些关于生命起源的思考,这些思考在当时足以让她被视为“疯癫”或“不自然”。 第二部:边缘的低语 (Whispers on the Edge) 随着故事的推进,焦点转向了那些生活在社会边缘,但却对时代脉搏感知最敏锐的女性。 莉莉丝·马尔科姆(Lilith Malcolm),一位受过良好教育的寡妇,她拒绝了第二次婚姻的提议,选择依靠自己的文学天赋在伦敦的文学沙龙和小型报馆谋生。莉莉丝的角色代表了“新女性”思潮的先驱者。她不再满足于为男性作家润色或代笔,她渴望发出自己的声音。本书详述了她在男性主导的出版界所遭遇的偏见、被低估的薪酬,以及她如何巧妙地利用笔名和人脉网络,将关于女性权利、堕胎权(在当时是绝对禁忌的话题)以及更平等的婚姻制度的观点,以小说和评论的形式植入主流叙事之中。她的每一次成功发表,都是对既有秩序的一次温和的挑战。 第三部:艺术与解放的交汇点 (The Nexus of Art and Emancipation) 故事的高潮部分,聚焦于 1890 年代艺术运动(如唯美主义和象征主义)对女性精神世界的解放作用。 本书描绘了伊莎贝拉如何利用她被允许接触的音乐领域,开始创作具有强烈个人情感色彩的室内乐,这些乐曲中充满了她无法言说的压抑与渴望,听者虽感伤美,却无法完全洞悉其深层含义。同时,阿加莎则开始涉足摄影艺术,她不再满足于拍摄静态的静物或优雅的肖像,而是偷偷拍摄那些被社会忽视的群体——工厂女工、街头小贩,试图用镜头记录下“真实”的女性生活,挑战维多利亚时代对“美”的单一化定义。 小说的高潮并非一次戏剧性的逃离或公开的决裂,而是发生在几位女性之间,通过书信、秘密聚会和共同参与的秘密文学小组中建立起来的深刻友谊与理解。她们意识到,真正的“情人”并非某个特定的男性,而是彼此共同的理想、对知识的渴求以及对身份界限的不断试探。 主题探讨: 《玫瑰与荆棘》深度探讨了以下核心主题: 1. 缄默的教育 (The Education of Silence): 维多利亚时代对女性的教育,实质上是一种对表达欲和独立思考能力的系统性压制。 2. 家庭的神圣性与异化 (Sanctity and Alienation of Home): 探讨“家”如何从庇护所转变为隔离墙。 3. 友谊作为反抗 (Friendship as Resistance): 女性之间非浪漫的、知识与精神上的连结,如何成为对抗社会压力的唯一力量。 4. 身体的政治学 (The Politics of the Body): 从服饰的紧身胸衣到生育的压力,身体如何成为社会控制的工具,以及女性对身体自主权的微小争取。 本书特点: 本书的叙事结构复杂而精妙,融合了人物的内心独白、长篇信件往来、以及对时代背景的细致历史考证。作者艾米莉亚·布莱克伍德展现了对十九世纪社会风俗、服饰、社交礼仪乃至当时哲学思潮的惊人掌握力。它以一种既不煽情也不说教的冷静笔触,重现了那段在文明的表皮下,无数女性灵魂正在进行着一场无声的、却意义深远的革命的时代图景。 献给所有在精致的规则中寻找自我歌唱之法的灵魂。