- 學位論文
華勒斯史蒂文斯的救贖詩學：宗教詩人對詩性思維的虔誠與必然天使的真實語言
Wallace Stevens’ Redemptive Poetics: A Religious Poet’s Piety to Poetic Thinking and the Authentic Language of the Necessary Angel
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摘要
本論文試探討華勒斯史蒂文斯的救贖詩學。史蒂文斯曾說：「詩是一種救贖的工具。」（“Adagia” 903; “Materia Poetica” 917）為了深入討論救贖之詩的概念，本文將一併討論史蒂文斯提出的「土地的崇高之詩」（“Imagination as Value” 730）和「可實踐的地球樂園」（730）的想法。名義上，此研究的主題為史蒂文斯的詩，觸及關於語言、存有、土地、人類社會、神、詩和救贖的議題，筆者亦希望此論文能導出具有更普世性的價值。 第一章〈宗教詩人詩化之神的政治〉視史蒂文斯為宗教詩人並討論其觀念裡的神所需採取的形式，並將史蒂文斯的宗教性和詩化之神的政治作連結。此章的貢獻在於有系統的整理、討論史式文獻中的「宗教」主題，並提出史蒂文斯詩化之神的政治不僅是具有社會政治意涵，在美學政治上也具有相對的能量，能將我們從對神的傳統概念中救贖出來，並幫助我們和我們居住的世界重建一段宗教性的關係。 第二章〈救贖詩學和對詩性思維的虔誠〉處理史蒂文斯、海德格及維根斯坦思想中的「虔誠」和以詩性思維作為建立的方式之主題。本章點出史蒂文斯寫詩的原因是其對自身詩性思維的虔誠，並比較、分析三者思想中重疊可對話的空間。本文貢獻在於揭露三者思想的共通點：他們皆認為哲學的想法應以詩的形式呈現，因為詩提供我們一種幫助我們超越現有看事情的方式，並將我們從現有語言的限制中救贖出來。 第三章〈以土地的崇高之詩作為救贖的工具〉透過史蒂文斯提出的「土地的崇高之詩」探討詩作為救贖工具的可能性。此章探討的土地指的是大自然。生態論述的理論使我們看見，史蒂文斯的詩早在生態論述出現之前，就觸及人類遠離大自然的問題，以及試圖將大自然從其無聲的狀態中救贖出來。此章主要論點為史蒂文斯的詩中有潛在生態女性主義的意識原型。理性科學的男性論述殖民了大自然，並將其女性化，史蒂文斯的詩學企圖救贖我們脫離此種理性科學的論述及思維。 第四章〈必然天使的真實語言〉的論述向卞雅明提出之神的語言觀及海德格將詩視為真實言說的哲學取經。此章的論述主要提出，對史蒂文斯而言，詩可以將大自然的詩性翻譯出來。必然天使需要將大自然的語言和想像之神的語言翻譯成鄉民的語言。此章提出，藉由言詩，想像之神的語言，我們將可以知道怎麼作，如何活。 第五章〈詩的知識作為技術〉探討的主題為史蒂文斯詩裡的詩性知識。對史蒂文斯來說，詩性知識為存有雄偉的原由，亦可創造新的實相。詩要成為救贖的工具，詩的知識必須成為技術。詩作為技術而言，強化了其揭示以及認知的特質。此章受益於海德格對科技的質疑。論述創見則以海德格對科技的理論強調並指出史蒂文斯的詩為一種揭示的模式。
並列摘要
This present work of study attempts to explore the possibility of Wallace Stevens’ redemptive poetics. Stevens tells us: “Poetry is a means of redemption” (“Adagia” 903; “Materia Poetica” 917). It is my wish to pursue the concept of redemptive poetry alongside Stevens’ ideas of “the great poem of the earth” (“Imagination as Value” 730) and the “practicable earthly paradise” (731). Nominally the subject of this study is Stevens’ poetry. But it is my hope that the present work will prove relevant in a more universal sense, insofar as it addresses themes concerning language, being, the earth, human society, God, poetry, and redemption. Chapter One: A Religious Poet’s Politics of a Poeticized God discusses Stevens as a religious poet and the form his God must take. It relates Stevens’ religiosity to the politics of his poeticized God. What is new in this account is that it formulates a systematic study of the motif of religion in previous scholarships and argues that the politics of Stevens’ poeticized God is not only a socio-political one but also an aesthetic-political one. It redeems us from our previous conception of what God is and rebuilds a religious relation with the world we live in. Chapter Two: Redemptive Poetics and the Piety to Poetic Thinking deals with the motifs of “piety” and poetic thinking as a way of building in Wallace Stevens, Martin Heidegger and Ludwig Wittgenstein. It begins by arguing that Stevens writes poetry because it is part of his piety to poetic thinking. What is new in this chapter is that it reveals the overlapping parallels and the striking similarities among these thinkers: They all think that philosophical thoughts should be written down in a poetic composition and that poetry provides a transcendent way of seeing things and redeems us from the limits of our language. Chapter Three: The Great Poem of the Earth as a Means of Redemption explores the possibility of poetry as a means of redemption through Stevens’ great poem of the earth. The earth discussed here refers to nature. The theories of ecological discourse show that Stevens’ poetry has tried to solve the problem of man’s alienation from nature and to redeem nature from its muteness before the emergence of ecological discourses. It contends that there is an inherent proto-ecofeminist consciousness in Stevens’ poetry that redeems us from the male discourse of rational sciences that have feminized and colonized nature. The discourse of Chapter Four: The Authentic Language of the Necessary Angel benefits from Walter Benjamin’s conception of the language of God and Heidegger’s philosophy of poetry as authentic speech. My account argues that poetry for Stevens translates the poetic character of nature. The necessary angel needs to translate the language of nature and that of God, as the imagination, into the language of the countrymen. This chapter shows that by speaking poetry, the language of God the imagination, we come to know what to do and how to live. Chapter Five: The Knowledge of Poetry as Technē discusses the motif of poetic knowledge in Stevens. The poetic knowledge for Stevens is the magnificent cause of being. It can form a new reality. For poetry to become a means of redemption, the knowledge of poetry must become technē. Poetry as technē reinforces its characteristics of revealing and making known. This chapter benefits from Heidegger’s questioning concerning technology. What is new in this chapter is that it appropriates Heidegger’s theory of technē to strengthen Stevens’ poetry as a mode of revealing and knowing.
參考文獻
Allen, William S. Ellipsis: Of Poetry and the Experience of Language after Heidegger, Hölderlin, and Blanchot. Albany, N.Y.: State University of New York, 2007. Print.
Bates, Milton J. Wallace Stevens: A Mythology of Self. Berkeley: University of California Press, 1985. Print.
Beehler, Michael. T. S. Eliot, Wallace Stevens, and the Discourses of Difference. Baton Rouge: Louisiana State University Press, 1986. Print.
Berger, Charles. Forms of Farewell: The Late Poetry of Wallace Stevens. Madison, Wisconsin: University of Wisconsin Press, 1985. Print.
——. “On the Concept of History.” Selected Writings Vol. 4 1938-1940. Trans. Edmund Jephcott and Others. Eds. Howard Eiland and Michael W. Jennings. Cambridge: Harvard University Press, 2003. 389-400. Print.