|本期目录/Table of Contents|

[1]张玉堂.阁楼上的疯女人是谁? ——从《圣经》中女性博弈劣势的宿命影响说起[J].绵阳师范学院学报,2015,(03):133-137.
　ZHANG Yu-tang.Who is the Madwoman in the Attic? ——On Women's Weak Destiny Based on Game Theory in Bible[J].Journal of Mianyang Normal University,2015,(03):133-137.
点击复制

阁楼上的疯女人是谁? ——从《圣经》中女性博弈劣势的宿命影响说起(PDF)
分享到：

《绵阳师范学院学报》[ISSN:1672-612X/CN:51-1670/G]

卷:
期数:
2015年03期
页码:
133-137
栏目:
外国文学
出版日期:
2015-03-15

文章信息/Info

Title:
Who is the Madwoman in the Attic? ——On Women's Weak Destiny Based on Game Theory in Bible
文章编号:
1672-612x(2015)03-0133-05
作者:
张玉堂
天水师范学院外国语学院,甘肃天水 741001
Author(s):
ZHANG Yu-tang
School of Foreign Languages, Tianshui Normal University, Tianshui,Gansu 741000
关键词:
疯女人;  圣经;  男人
Keywords:
madwoman;  Bible;  male
分类号:
I106.4
DOI:
-
文献标志码:
A
摘要:
疯女人,作为博弈中的失败者,其角色是有很长的历史渊源的,她作为弈者的角色不只是在《简·爱》这一著作中才有涉及。她是男性压迫的受害者,也是同为受害者的女性中的次等公民。这一观念在 《圣经》“创世纪”中也有间接论述。《圣经》是人类文化瑰宝,信徒心目中的正典,但《圣经》之基本架构仍是建立在二元对立之上的。《圣经》故事中对女人的轻视及对其角色的歪曲是对个体生命价值的压制的一种极端表现,使女性在博弈中明显处于下风。对待《圣经》的态度本应是以爱和宽容为根基的,如何真正接受并对疯女人给予宽容与同情不仅是文学问题,疯女人的角色也充分体现在当下,《圣经》在人们心中的正典地位的确立必须走出非此即彼的二元怪圈是当务之急。
Abstract:
Madwoman, the loser in the game, has a very long history in which she is not the first losing player depicted only in Jane Eyre. She is the victim to male's repression, and even inferior to her other sisters. Such thing is also reflected indirectly in Genesis of Bible. As a matter of fact, Bible is a cultural treasure of human being and a canon in believers' mind. However, Bible is the Holy Scripture made up of binary elements. The negligence and distortion of women's role is an extreme manifestation of the male oppression even in biblical story, which has laid her in an inferior place in game-play. What Bible tells us is to love and be tolerant of others, therefore, the problem that madwoman faces does not merely exist in literature, the madwoman's tragedy is fully embodied in the contemporary life. It is high time that people need to quit a black-or-white attitude when they determine Bible as a canon.

参考文献/References:

[1] 布鲁斯M.麦慈格. 新约正典的起源、发展和意义[M].刘平,译.上海:上海人民出版社,2008.
[2] 方平.欧美文学研究十论 [M].上海:复旦大学出版社,2005.
[3] 德里达.解构与思想的未来 [M].夏可君,译.长春:吉林人民出版社,2006.
[4] 让·梯若尔,朱·弗登博格. 博弈论[M].黄涛,译.北京:中国人民大学出版社,2010.
[5] 南宫梅芳.圣经中的女性:创世纪的文本和潜文本[M].北京:社会科学文献出版社,2012.
[6] 尼采.悲剧的诞生[M].赵登荣,译.桂林:漓江出版社,2007.
[7] 刘建军.基督教文化与西方文学传统[M].北京:北京大学出版社,2005.
[8] 大卫·雷·格里芬. 超越解构——建设性后现代哲学的奠基者[M].鲍世斌,译.北京:中央编译出版社,2002.
[9] 陈嘉明.现代性与后现代性十五讲[M].北京:北京大学出版社,2006.
[10] 徐葆耕.叩问生命的神往[M].桂林:广西师范大学出版社,2009.
[11] Ray Comfort.The Evidence Bible[M].Gainsville: Bridge-Logos Publishers,2003.
[12] 刘意青.《圣经》的文学阐释[M].北京:北京大学出版社,2004.
[13] 邱永旭.《圣经》文学研究[M].成都:四川出版集团巴蜀书社,2008.

相似文献/References:

[1]郭彩侠.“塔里的疯女人”:现代文学中的悲剧典型[J].绵阳师范学院学报,2009,(07):53.[doi:10.16276/j.cnki.cn51-1670/g.2009.07.001]

备注/Memo

备注/Memo:
作者简介:张玉堂(1972- ),男,甘肃崇信人,副教授,硕士。研究方向:当代美国文学。
更新日期/Last Update: 2015-03-15