他的演講也很有意思；The Modern Century 摩登世紀；1963 The Educated Imagination 『教養のための想像力』江河徹・前田昌彦訳 太陽社 1969 中文 培養想像，2019等，可讀。
有漢譯
- Anatomy of Criticism
- The Educated Imagination
- The Well-Tempered Critic
- The Modern Century 遼寧；香港牛津
- The Critical Path: An Essay on the Social Context of Literary Criticism 北大
- The Secular Scripture: A Study of the Structure of Romance
- Creation and Recreation
- The Great Code: The Bible and Literature
- Words with Power: Being a Second Study of The Bible and Literature
Northrop Frye
Wikipedia
培養想像
文學在當今世界有什麼意義？
像我們這樣的科學文明，是否可能最終超越並不再需要文學？
在加拿大文學理論界代表人物，原型批評創始人諾思羅普·弗萊看來，「文學屬於人們建造的世界。而不是人們看到的世界；它屬於人的家園，而不是人的生存環境」。
諾思羅普·弗萊（Northrop Frye，1912—1991）
弗萊是加拿大文學領域的傑出代表，1951年入選加拿大皇家學會，1967年任多倫多大學教授，曾獲加拿大勳章、加拿大總督文學獎、多倫多文科終身成就獎等眾多獎項。2000年，加拿大政府為紀念弗萊，發行了弗萊主題郵票並設立了諾思羅普·弗萊國際藝術節。
從弗萊的《批評的解剖》開始，文學批評真正被當作一門獨立的學科，對其自身進行比較系統的探討。弗萊另著有《世俗的經典》《神力的語言》等30餘部著作，他在文學領域的影響力毋庸置疑：
哈羅德·布魯姆（著名文學批評家、理論家）稱，「所有教授文學解讀的人都受惠於他的訓導和榜樣」。
瑪格麗特·阿特伍德（著名小說家）說，「他沒有把文學鎖入象牙塔，相反，他強調對於一個文明且合乎人道的社會的發展，文學占有中心地位」。
馬歇爾·麥克盧漢（20世紀著名媒介理論家、思想家）更是毫不吝嗇對他的讚賞——諾里（諾思羅普的暱稱）無需為贏得太陽底下的一席之地而努力，他就是太陽。
《培養想像》
[加拿大]諾思羅普·弗萊 著
李雪菲 譯
三輝圖書 | 中國華僑出版社
2019-6
三輝圖書天貓專營店現已上架
認識諾思羅普·弗萊，不妨從《培養想像》這本小書開始。
這本書收錄了弗萊的六堂文學課，可視為通向弗萊理論的入門讀物，它很好地展現了弗萊對於原型批評理論的運用——文學的價值幾何？不同文學作品是否套用了共同的神話原型？如何揭穿變得虛偽的日常修辭？怎樣用文學批評的方式閱讀一則廣告？弗萊認為，面對滿是虛假幻象的現實世界，只有想像能讓我們從中脫身。
從荷馬、賀拉斯到莎士比亞、拜倫，再到馬克·吐溫、W. H. 奧登，弗萊縱橫古今世界文學，像一位經驗豐富的老偵探，為你揭示文學作品中反覆出現的母題，講解包括象徵、隱喻在內的各種文學手法，談論文學的意義和閱讀技巧，梳理出一條條線索，使我們在文學的迷宮中豁然開朗，並將受到滋養的想像運用到日常生活中。原文網址：https://kknews.cc/culture/bzm8lym.html
關於
聽 NPR 訪問 'How to Read the Bible' by Marc Zvi Brettler ，想起應該介紹加拿大的著名文評家Professor Herman Northrop Frye,
(July 14, 1912 – January 23, 1991) was a Canadian literary critic, one
of the most distinguished of the twentieth century….In 2000, he was
honoured by the government of Canada with his image on a postage stamp. A festival devoted to Frye's works takes place every April in Moncton, New Brunswick.
作品大要及其翻譯
◎ Works by Northrop Frye【各書的另外翻譯和簡介，參考《弗萊文論選集》
The following is a list of his books, including the volumes in the Collected Works of Northrop Frye, an ongoing project under the editorship of Alvin A. Lee.
《弗萊研究：中國與西方》中國社會科學， 1996
《弗萊研究：現狀與展望》（英文本）上海外語教育出版社， 2001
《弗萊文論選集》北京大學出版社， 1998
‧ Fearful Symmetry
‧ Anatomy of Criticism 《批評的剖析》天津：百花文藝， 1998 修正版 2006
‧ The Educated Imagination 《想像力的修養》
‧ The Well-Tempered Critic 《創造與再創造》
‧ Creation and Recreation 《穩練的批評家》
以上三書合一書由內蒙古大學出版社， 2003
‧ Fables of Identity
‧ T.S. Eliot
‧ A Natural Perspective: The Development of Shakespearean Comedy and Romance
‧ The Return of Eden: Five Essays on Milton's Epics
‧ Fools of Time: Studies in Shakespearean Tragedy
‧ The Modern Century 《現代百年》盛寧譯 ( 譯自The Modern Century) 。香港：牛津大學出版社，1998 ；遼寧教育
‧ A Study of English Romanticism
‧ The Stubborn Structure: Essays on Criticism and Society
‧ The Bush Garden: Essays on the Canadian Imagination
‧ The Critical Path: An Essay on the Social Context of Literary Criticism 《批評之路》
‧ The Secular Scripture: A Study of the Structure of Romance
‧ Spiritus Mundi: Essays on Literature, Myth, and Society
‧ Northrop Frye on Culture and Literature: A Collection of Review Essays
‧ The Great Code: The Bible and Literature 《偉大的代碼：聖經與文學》北京大學出版社， 1998
‧ Words with Power: Being a Second Study of The Bible and Literature 《神力的語言》北京：社會科學文獻出版社， 2004
‧ Divisions on a Ground: Essays on Canadian Culture
‧ The Myth of Deliverance: Reflections on Shakespeare's Problem Comedies
‧ Harper Handbook to Literature (with Sheridan Baker and George W. Perkins)
‧ On Education
‧ No Uncertain Sounds
‧ Myth and Metaphor: Selected Essays
‧ Reading the World: Selected Writings
‧ The Double Vision of Language, Nature, Time, and God
‧ A World in a Grain of Sand: Twenty-Two Interviews with Northrop Frye
‧ Reflections on the Canadian Literary Imagination: A Selection of Essays by Northrop Frye
‧ Mythologizing Canada: Essays on the Canadian Literary Imagination
‧ Northrop Frye in Conversation (an interview with David Cayley)
‧ The Eternal Act of Creation
‧ The Collected Works of Northrop Frye
‧ Northrop Frye on Religion
「當『離去』（away）的觀念不再起作用之後，
***** 了不起的翻譯再造：《批評的剖析》
我們介紹過加拿大的著名文評家 Professor Herman Northrop Frye, (July 14, 1912 – January 23, 1991) 著作及其中譯情形。
《弗萊研究：中國與西方》中國社會科學， 1996 /
《弗萊研究：現狀與展望》（英文本）上海外語教育出版社， 2001/
《弗萊文論選集》北京大學出版社， 1998/Anatomy of Criticism 《批評的剖析》天津：百花文藝， 1998 修正版 2006/ The Educated Imagination 《想像力的修養》/ The Well-Tempered Critic 《創造與再創造》/ Creation and Recreation 《穩練的批評家》
其中經典《批評的剖析》（ Anatomy of Criticism）（天津：百花文藝， 1998 ）今年有修正版（ 2006），很難得。除了內容修正，最重要的是將原注翻譯出來 —它們可以讓讀者追討作者之博學深思。
譬如說，第 206頁：「說起人類的焚燒，不妨參考 D. H. Lawrence的『伊特魯亞名勝』
| 主要作者 | Frye, Northrop |
| 書名/作者 | Northrop Frye in conversation / David Cayley |
| 出版項 | Concord, Ont. : Anansi, 1992 |
----
KIRKUS REVIEW
Canada has two celebrated savants: the flashy fellow who calls himself Marshall McLuhan, and the sober and redoubtable Northrop Frye, probably the best literary critic of his generation. The magic word in Frye is ""archetypes,"" around which run the structural principles of Western literature as they present themselves through the context of classical and biblical values, myths, and symbols. But Frye's approach is ultimately scientific in the Aristotelian sense, and his method presupposes a belief in a ""total literary history,"" basically both atemporal and asocial, though not without an ""implicit moral standard."" He might, therefore, seem an unlikely candidate to make so chaotic and slippery a subject as ""the modern century"" come alive for us. Happily, his Whidden Lectures on this theme, delivered recently at McMaster University in honor of the Canadian Centennial, show Frye in splendid form--indeed, his aerial view of culture from Baudelaire to Genet, from a hierarchical aesthetic to an absurdist or apocalyptic one, makes a genuinely sound and attractive summing up. His sense of hidden relationships is always provocative, as when he notes the odd interplay between socio-political decentralization and ""attempts to 'purify' a language,"" or as he develops the notion of an evolving open mythology and the prophetic function modern art has unconsciously assumed. A short work written with economy and grace.
| 主要作者 | Frye, Northrop |
| 書名/作者 | The modern century / Northrop Frye |
| 出版項 | Toronto : Oxford University Press, c1991 |
| 版本項 | New edition In this classic book, the resouces of an exceptional critic are brought to bear on questions of prime importance in modern life. Frye presents a brilliant array of ideas and observations on the methodology of our day and its central elements, alienation, and progress; the effects of anthology on the structured society; characteristics commonly associated with the `modern'; antisocial attitudes in modern culture; the role of the arts in informing the contemporary imagination; and finally the way in which the creative arts are absorbed into society through education. |
The Modern Century [Paperback]
Northrop Frye (Author)- Paperback: 136 pages
- Publisher: Oxford University Press; New Edition edition (Oct 1 1991)
Product Description
In this classic book, the resouces of an exceptional critic are brought to bear on questions of prime importance in modern life. Frye presents a brilliant array of ideas and observations on the methodology of our day and its central elements, alienation, and progress; the effects of anthology on the structured society; characteristics commonly associated with the `modern'; antisocial attitudes in modern culture; the role of the arts in informing the contemporary imagination; and finally the way in which the creative arts are absorbed into society through education.
About the Author
Northrop Frye, late Professor Emeritus, University of Toronto.现代百年
作者: Frye
出版: 辽宁教育出版社 - 1998年出版
全文目录
前言1事物之末端的城市
作者小引
2改良的双筒望远镜
3智性的月光
4加拿大的文化发展
The modern century is a book-length example of “ethical criticism.” In it Frye attempts to describe the modern “mythology,” which he defines as the “structure of ideas, images, beliefs, assumptions, anxieties, and hopes which express the view of man's situation and destiny generally held” in our time. The first chapter of the book, called “City of the End of Things,” describes “the alienation of progress,” one of the elements which constitute the modern mythology. Modern consciousness, in this reading, ends in despair because of its obsessive need to “keep up” with an impossibly fast stream of events. Its mythical analogue is the medieval legend of the Wild Hunt, “in which souls of the dead had to keep marching to nowhere all day and all night at top speed.” In modern times, the conception of alienation has become psychological, and its “central symbol” is “the overkill bomb.”
In a world where the tyrant-enemy can be recognized, even defined, and yet cannot be projected on anything or anybody, he remains part of ourselves, or more precisely of our own death-wish, a cancer which gradually disintegrates the sense of community.
It is also Frye's contention that modern technology has created a new sense of time. Technology involves “the continued sacrificing of a visible present to an invisible future”:
. . . progress is a social projection of the individual's sense of the passing of time. But the individual, as such, is not progressing to anything except his own death. Hence the collapse of belief in progress reinforces the sense of anxiety which is rooted in the consciousness of death. Alienation and anxiety become the same thing. . . .
For all its concision and clarity, this description of the modern situation ignores those political or historical facts which are the causes and consequences of alienation and anxiety. A radical distrust of the benevolence of progress is indeed one of the emotions which constitute the modern mythology. But that this distrust can issue in a new set of moral choices and political actions is a fact which Frye's vocabulary of cultural forms can engage only in a peripheral way. He can deal with such choices and actions only insofar as they can be “placed” in conceptual space, either juxtaposed or in opposition to other “elements” or “phenomena” that have been sim ilarly isolated and defined by his vocabulary.
To be sure, Frye's vocabulary also brings him to a number of fine critical insights. “Improved Binoculars,” the second chapter of The Modern Century, is concerned to define what is “modern” in modern art and literature. Modern art, Frye says, is “born on a battlefield, where the enemies are the anti-arts of passive impression.” Frye claims that the militant situation in which modern art finds itself has created a radical split, even an antagonism, between the artist and his audience. From this situation has derived the modern affinity for extreme states of feeling, for primitivism, for the outcast, the criminal, and the sadistic, for whatever threatens a passive or a bourgeois response to experience. The adversary position of the artist requires, therefore, that he engage his audience in an intensely active response to his creation.
***
諾思洛普‧弗萊 世俗的經典︰傳奇故事結構研究 The Secular Scripture:A Study of the Sturcture of Romance 上海人民出版社 2010
The secular scripture: a study of the structure of Romance - Google 圖書結果
Northrop Frye - 1976 - Bibles - 199 頁Northrop Frye's thinking has had a pervasive impact on contemporary interpretations of our literary and cultural heritage.
弗 萊在這本書中提供了他所謂的“對于普遍想象和神話的簡略地理課程”。全書著眼于傳奇這個往往被批評家嘲笑的文學模式，揭示出其實很多簡單的故事都是在處理 同樣幾個原型主題或模式。同時，他也向我們揭示了，這些如此被大眾想象所珍視的故事，其實與其他文學文類一樣，都是在言說人類的處境。本書是哈佛諾頓講座 系列叢書之一。該書作者諾思羅普‧弗萊是西方著名的文學批評理論大師，在中國讀者中具有深廣的接受度和聲名，該書是他在哈佛大學諾頓講座的精華結集，極富 啟發，必能引起很好的社會反響。
諾思洛普‧弗萊（Northrop Frye，1912-1991），20世紀最杰出的文學批評家、文學理論家之一。著有《批評的部析》、《偉大的代碼︰聖經與文學》、《神力的語言︰聖經與文學研究續編》等。
詳細資料
- 規格：平裝 / 218頁 / 15cmX23cm / 普級 / 單色 / 初版
- 出版地：大陸
目錄
前言
第一章 “神話”與人類世界
第二章 傳奇故事的語境
第三章 苦難小姐︰傳奇故事的男女主人公
第四章 無底的夢境︰墮落之主題
第五章 “這是何地？”︰上升之主題
第六章 神話的復興
注釋
譯後記
第一章 “神話”與人類世界
第二章 傳奇故事的語境
第三章 苦難小姐︰傳奇故事的男女主人公
第四章 無底的夢境︰墮落之主題
第五章 “這是何地？”︰上升之主題
第六章 神話的復興
注釋
譯後記
序
我 並非西方文學理論的專家，只能把個人經驗誠實道出，公諸同行。記得多年前初入此道時，也的確痛苦不堪，買了大堆理論書回來，卻不知如何著手。我本來學的 是歷史，後來改行教文學，時當20世紀70年代末80年代初，美國學界剛開始吹“法國風”——福柯和德里達的著作逐漸被譯成英文出版，而“解構” （Deconstruction）這個詞也開始風行。不久又听到有所謂“耶魯四人幫”的說法，其中除希利斯‧米勒和哈特曼等人外，尚有一位怪杰保羅‧德‧ 曼（Paul de Man），他的那本反思理論的名著《不察與洞見》（Blindness and Insight）人文學者開始了另—個“轉向”（paradigm shift）——從“結構”到“解構”，從人類學到語言學。然而這個“轉向”背後的歷史是什麼？是否也有一個“譜系”（genealogy）可尋？
于 是，我想到另一種完全不同的閱讀經驗︰20世紀60年代我初抵美國留學時，偶爾買到幾本文學理論的書，包括威爾遜（Edmund Wilson）、特里林（Lionel Trilling）、史丹納（George Steiner）和韋勒克（Rend Wellek）等名家的著作，亦曾瀏覽過。這些名家的文史知識十分豐富，廣征博引，似乎早已遍讀群籍，他們所作的“批評”（criticism）並不僅僅 是對某一經典名著詳加分析而已，而是把一本本書、一個個作家評淪一番，逐漸形成一己的觀點和主題，我認為這是一種西方人文批評的傳統，它可以追溯到英國的 約翰遜（Samuel Johnson）和阿諾德（MatthewArnold），但他們較這兩位以捍衛文化為己任的1 8世紀保守派批評家更為自由（liberal）。特里林有一本書就叫做《自由的想像》（The Liberal Imagination），書名中的“自由”指的當然是人文知識，用當代的話說，就是“通識”教育。特里林的另一本書《誠與真》（Sincerity and Authenticity）則把西方文學史和哲學史上關于主觀和個人的傳統這兩個問題分析得淋灕盡致。
我當 年私淑兩位大師，一是威爾遜，一是史丹納。威爾遜早已是美國文壇的巨人，其評論具有權威性，在文壇交游廣闊，是美國東岸評論界的霸主。我讀了他的《阿 克瑟爾的城堡》（Axel’s Castle）和《到芬蘭車站》（To the Finland Station），佩服得五體投地，因為兩書談的皆非美國文學——前者討論的是法國的象征主義，後者則是描述俄國大革命，而威爾遜足不出戶（指美國），竟 然可以把視野推到蘇聯，大談列寧，而且所書文字優美，讀來猶如小說。可以說，第二本書也是我了解俄國近代史的啟蒙課本，它引起了我對俄國思想史的極大興 趣。幾乎人手一冊。我買來一本看，也不甚了了，只是覺得美國人文學界已經
沒有留言:
張貼留言