摘要
《<野草>英文译本序》仅解释八篇针对现实的散文诗之写作背景和寓意,而回避了与当时现实无直接关联的另一半内容。由《野草·题辞》可知,这另一半重点是作者忏悔其"过去的生命"。"过去的生命"之必须忏悔,不仅因它是期以"乔木"而终得"野草"的"失败",而且因为作者通过对失败的长期反思,悟出那其实是一种"罪过"。于是,现在之"我"在继续挑战现实的同时又不断为过去之"我"所纠缠,由此深切地忏悔其早期"立人"(即立人之"心")主张。但这种反思也无结果,于是《野草》实际的精神主体("游魂")破裂为三,一归于曾经轻视的身体,强调一切都须亲身承受,"心"之所思须与肉身体验相合;一变为天地间虚妄的"求乞者";一化为渴望融入客观强力的战士。如此复杂的精神架构遂使《野草》既显示为一个战士的挑战,也显示为一个失败者的求乞与忏悔。但最后仍然"争天拒俗"并"指归在行动",故无论其反思、忏悔与求乞,都未能彻底。
Luxun interpreted the background and signification only about eight prose-poems which are on reality in his Foreword to English version of Wild Grass, but parried another half of the content which is not related directly to reality. According to the Foreword of Wild Grass, one could know that the main content of the other part is the author s confession on his past - day life. He confessed it because he not only hoped to have it an arbor but finally failed by having only wild grass, but also realized that it was his sin after a long-time meditation of his failure. Thereby the present I is continuously obsessed by the past I , while continuously challenged the reality. Hence he deeply confessed his earlier propose of establishing the mind of human beings, but his reflection did not have any result. The real subject of Wild Grass splits into three parts. The first part is the body that he disparaged before, and emphasized that one must experience everything by himself, and the thinking of his mind should combine with his bodily experience. The second part has been changed into a fabricated beggar between heaven and earth. The third part is a soldier who yarns for melting into a kind of objective power. Such a complicated spiritual structure makes Wild Grass both a change from a fighter and the begging and confession of a defeated one. But, at last, it still struggles for heaven and refuse the vulgar, and calls for action. In this way, it could not be a thorough reflection, nor confession and begging.
出处
《学术月刊》
CSSCI
北大核心
2004年第11期102-112,123,共12页
Academic Monthly
