《還鄉(xiāng)》的原型解讀
[Abstract]:Thomas Hardy is used to incorporating classical literature, Greek mythology, biblical allusions and his own experiences into tragedy. As a famous tragic novel, returning to Home is no exception. As Hardy selects characters, images and motifs with archetypal significance, and constructs the novel according to mythology, this thesis attempts to make archetypal interpretation of characters, images, motifs and narrative structures in the novel by using archetypal criticism theory. First of all, the tragic characters created by Hardy have archetypal significance. The tragic characters in the novel agree with the Greek mythology and the tragic images in the Bible in a certain sense. Like Christ and Oedipus, Kling is a scapegoat image of sacrifice. Yutsa was shaped like a Greek goddess, but under the control of a patriarchal society. Wheedy's archetype is Satan, because he stands for seduction and depravity. Mrs. Yeober took care of her son and niece, but ended up in tragedy. Hardy used archetypal imagery to strengthen the tragic color of the novel. Through the magical Eden wasteland, the darkness of night, the destructive fire and water, the author emphasizes that the society in which the tragic characters live is the symbol of oppression, depravity and death. In addition, some archetypal motifs are embedded in the narration of the novel, in which both the male and female protagonists intend to escape their living conditions and pursue a kind of inner paradise. After a series of painful ordeals, such as bereavement and death, they returned to a relatively calm and mature state. By analyzing the archetypal significance of characters, images and motifs in the novel, this paper intends to reveal Hardy's revelation and criticism of the backward oppressive social order. People are in the quandary of fate, fooling and powerless. Hardy embed repeated mythical characters, archetypal images and motifs in the tragedy novel to shape his tragic characters, construct the tragedy plot, and arouse the readers' psychological resonance and thinking about the tragedy. The opening work of Hardy's tragedy fully shows the author's tragic view of man and society and his strong desire for social improvement.
【學(xué)位授予單位】:蘭州大學(xué)
【學(xué)位級別】:碩士
【學(xué)位授予年份】:2016
【分類號】:I561.074
【相似文獻(xiàn)】
相關(guān)期刊論文 前10條
1 黃錦華;;《還鄉(xiāng)》中神話詞語比喻的使用和欣賞[J];安徽文學(xué)(下半月);2008年03期
2 唐美華;;張谷若及其譯本《還鄉(xiāng)》文獻(xiàn)研究述評[J];安徽文學(xué)(下半月);2010年01期
3 黃荷;胡燕;;重審《還鄉(xiāng)》中游苔莎的悲劇[J];文教資料;2009年15期
4 卓芹;;再探《還鄉(xiāng)》女主角游苔莎悲劇命運(yùn)的成因[J];考試周刊;2009年52期
5 馬秀麗;;性格決定命運(yùn)——淺析《還鄉(xiāng)》中游苔莎的悲劇[J];作家;2009年06期
6 黃錦華;;神話詞語和《還鄉(xiāng)》的創(chuàng)作與欣賞[J];懷化學(xué)院學(xué)報(bào);2007年11期
7 楊瀾;;回歸與走失:《還鄉(xiāng)》中主人公命運(yùn)分析[J];中州大學(xué)學(xué)報(bào);2008年01期
8 趙煒;;想象的他者——淺析《還鄉(xiāng)》中的尤苔莎[J];西安文理學(xué)院學(xué)報(bào)(社會科學(xué)版);2010年02期
9 葉冬琳;;空間焦慮下的艱難逃離——析《還鄉(xiāng)》中游苔莎的反叛命運(yùn)[J];牡丹江師范學(xué)院學(xué)報(bào)(哲學(xué)社會科學(xué)版);2012年01期
10 李迎亞;;性別批評視閾下的《還鄉(xiāng)》[J];文學(xué)教育(下);2013年07期
相關(guān)碩士學(xué)位論文 前10條
1 陳琳;《還鄉(xiāng)》的生態(tài)批評闡釋[D];四川師范大學(xué);2015年
2 吳超界;《還鄉(xiāng)》中的浪漫主義怪誕與狂歡[D];南京師范大學(xué);2014年
3 賈廷偉;《還鄉(xiāng)》的原型解讀[D];蘭州大學(xué);2016年
4 紀(jì)凡;從生態(tài)女性主義視角解讀《還鄉(xiāng)》中游苔莎的悲劇[D];遼寧大學(xué);2011年
5 劉星娟;《還鄉(xiāng)》中尤苔莎悲劇命運(yùn)的生態(tài)批評解讀[D];湖南師范大學(xué);2012年
6 郭亞玲;《還鄉(xiāng)》所用典故的藝術(shù)效果[D];河北師范大學(xué);2003年
7 孫怡;哈代《還鄉(xiāng)》和《德伯家的苔絲》景物描寫中的反諷[D];廣東外語外貿(mào)大學(xué);2004年
8 章湘瑤;從生態(tài)批評視角解讀《還鄉(xiāng)》[D];浙江財(cái)經(jīng)大學(xué);2015年
9 李恩寧;論《還鄉(xiāng)》中主要人物克林和游苔莎的存在主義特征[D];南京師范大學(xué);2004年
10 劉莉;哈代《還鄉(xiāng)》中鄉(xiāng)村的自我維持[D];對外經(jīng)濟(jì)貿(mào)易大學(xué);2006年
,本文編號:2127147
本文鏈接:http://www.lk138.cn/xiandaiwenxuelunwen/2127147.html