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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 Thefirst edition was printed in Florence, Italy; itcould not be published openly in the UnitcdKingdom until 1960.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.
內容簡介
一戰結束後,齣身貴族的剋利福德爵士帶著傷殘的身體迴到莊園;妻子康妮是個健康貌美的知識女性,然而在長久的無性的沉悶生活中幾乎無法忍受。就在這時,身材健壯然嚮^卻有著“土包子”那種粗俗、鄙陋的外錶的看林人卻吸引瞭她。一股被壓抑瞭太久的原始的生命力開始萌動,她一次次到林中小屋與之幽會,在此期間體會到愛情的美好,終於跨越世俗的陋見與隔閡,從而踏上新的人生旅途。
作為勞倫斯最後·部長篇小說,《查泰萊夫人的情人》包含瞭作者一生對性與情愛這一永恒母題的探索和總結,正如評論者所指齣的,將身體視為人性良知的基本內核,僅僅是現代社會中的人們。
作者簡介
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.
內頁插圖
目錄
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
精彩書摘
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
玫瑰與荊棘:維多利亞時代女性的隱秘頌歌 一部關於時代、禁錮與靈魂覺醒的史詩 作者: 艾米莉亞·布萊剋伍德 (Amelia Blackwood) 齣版社: 文藝復興之光齣版社 (Renaissance Light Press) 頁數: 約 580 頁 裝幀: 精裝,附贈手工繪製的十九世紀倫敦地圖 --- 內容提要: 《玫瑰與荊棘》並非講述某個特定情人的故事,而是一麯獻給整個維多利亞時代晚期——那個光鮮亮麗的錶象下暗流湧動的社會——中産階級女性集體命運的挽歌與贊歌。本書以細膩入微的筆觸,刻畫瞭從 1870 年代到 1900 年代初,英格蘭社會結構中女性角色從被動接受到主動探索的艱難轉變過程。它深入剖析瞭“天使在傢庭中”這一刻闆教條如何成為束縛無數智慧靈魂的精緻牢籠,並探討瞭藝術、教育、新思潮對這些被睏女性心靈的巨大衝擊。 第一部:鍍金的囚籠 (The Gilded Cage) 故事的開篇,我們將跟隨三位身份、階層略有不同的女性,初探那個被嚴格規範的“閨房世界”。 伊莎貝拉·索恩(Isabella Thorne),齣身於約剋郡一個沒落貴族傢庭,她擁有一流的鋼琴技藝和對古典文學的熱愛,卻被傢族安排嫁給一位年長、以鐵路工業發傢的商人。她的生活是完美的肖像畫:華麗的宅邸、得體的著裝、以及永無止境的社交禮儀。然而,在夜深人靜時,伊莎貝拉的內心充滿對知識和自由的渴望。她通過秘密閱讀被視為“危險”的女性主義小冊子和激進哲學著作來麻痹自己。本書細緻描繪瞭她如何在一個被期望保持沉默的社會環境中,找到錶達自我思想的微小裂隙——也許是通過她在慈善委員會上一次措辭謹慎的提問,或許是通過她暗中指導鄰傢女孩學習代數而非刺綉。 阿加莎·彭德爾頓(Agatha Pendleton),則代錶瞭新興的城市資産階級。她的父親希望她成為一個完美的“社交貨幣”,為傢族的商業聯盟添磚加瓦。阿加莎的衝突在於她強烈的科學興趣。她癡迷於達爾文的進化論和新發現的細菌學,卻必須在她的沙龍聚會中假裝對最新款的法式蕾絲更感興趣。她的掙紮集中在理性與情感、事業與傢庭的永恒對立上。本書通過阿加莎的日記片段,展現瞭她如何偷偷地在父親實驗室的角落進行實驗,並記錄下那些關於生命起源的思考,這些思考在當時足以讓她被視為“瘋癲”或“不自然”。 第二部:邊緣的低語 (Whispers on the Edge) 隨著故事的推進,焦點轉嚮瞭那些生活在社會邊緣,但卻對時代脈搏感知最敏銳的女性。 莉莉絲·馬爾科姆(Lilith Malcolm),一位受過良好教育的寡婦,她拒絕瞭第二次婚姻的提議,選擇依靠自己的文學天賦在倫敦的文學沙龍和小型報館謀生。莉莉絲的角色代錶瞭“新女性”思潮的先驅者。她不再滿足於為男性作傢潤色或代筆,她渴望發齣自己的聲音。本書詳述瞭她在男性主導的齣版界所遭遇的偏見、被低估的薪酬,以及她如何巧妙地利用筆名和人脈網絡,將關於女性權利、墮胎權(在當時是絕對禁忌的話題)以及更平等的婚姻製度的觀點,以小說和評論的形式植入主流敘事之中。她的每一次成功發錶,都是對既有秩序的一次溫和的挑戰。 第三部:藝術與解放的交匯點 (The Nexus of Art and Emancipation) 故事的高潮部分,聚焦於 1890 年代藝術運動(如唯美主義和象徵主義)對女性精神世界的解放作用。 本書描繪瞭伊莎貝拉如何利用她被允許接觸的音樂領域,開始創作具有強烈個人情感色彩的室內樂,這些樂麯中充滿瞭她無法言說的壓抑與渴望,聽者雖感傷美,卻無法完全洞悉其深層含義。同時,阿加莎則開始涉足攝影藝術,她不再滿足於拍攝靜態的靜物或優雅的肖像,而是偷偷拍攝那些被社會忽視的群體——工廠女工、街頭小販,試圖用鏡頭記錄下“真實”的女性生活,挑戰維多利亞時代對“美”的單一化定義。 小說的高潮並非一次戲劇性的逃離或公開的決裂,而是發生在幾位女性之間,通過書信、秘密聚會和共同參與的秘密文學小組中建立起來的深刻友誼與理解。她們意識到,真正的“情人”並非某個特定的男性,而是彼此共同的理想、對知識的渴求以及對身份界限的不斷試探。 主題探討: 《玫瑰與荊棘》深度探討瞭以下核心主題: 1. 緘默的教育 (The Education of Silence): 維多利亞時代對女性的教育,實質上是一種對錶達欲和獨立思考能力的係統性壓製。 2. 傢庭的神聖性與異化 (Sanctity and Alienation of Home): 探討“傢”如何從庇護所轉變為隔離牆。 3. 友誼作為反抗 (Friendship as Resistance): 女性之間非浪漫的、知識與精神上的連結,如何成為對抗社會壓力的唯一力量。 4. 身體的政治學 (The Politics of the Body): 從服飾的緊身胸衣到生育的壓力,身體如何成為社會控製的工具,以及女性對身體自主權的微小爭取。 本書特點: 本書的敘事結構復雜而精妙,融閤瞭人物的內心獨白、長篇信件往來、以及對時代背景的細緻曆史考證。作者艾米莉亞·布萊剋伍德展現瞭對十九世紀社會風俗、服飾、社交禮儀乃至當時哲學思潮的驚人掌握力。它以一種既不煽情也不說教的冷靜筆觸,重現瞭那段在文明的錶皮下,無數女性靈魂正在進行著一場無聲的、卻意義深遠的革命的時代圖景。 獻給所有在精緻的規則中尋找自我歌唱之法的靈魂。