從小說(shuō)人物形象孫悟空和阿拉貢析中西人生價(jià)值觀差異

1、B.A. ThesisComparison of Eastern and Western Views of Life ValueFrom the fictional figures of Monkey King and Aragorn II B.A. Candidate: Mo ShuAdvisor: Ailan LinSchool of Foreign LanguageJiaying UniversityMay 25, 2014Acknowledgements I wish to express my thanks and appreciation to my tutor, Prof. Li

2、n, whose careful reading and suggestions have been of great value throughout my thesis writing. In the meantime I should also be grateful to all my teachers who have taught me my BA courses. They are so inspiring to me that I become interested in this area as to have the idea of writing this paper.

3、Their enthusiasm and support have made this work possible. My classmates, especially my roommates, have also been psychologically encouraging to my essay. Here I want to express my gratefulness to Chen Yumin, whose suggestions and inspiration have been of great help to revise the paper. Abstract Com

4、parison between Chinese and western literature character images has always been a hot project in literature academic world. After the reform and opening of China, with the development of economy, many foreign literature work and culture production flow into China, causing a fierce collide in sino-we

5、stern culture. Under this circumstance, a lot of national and international scholars have been cultivated to be specialized on this project, along with a great number of research and works. Among all these works, projects that subject on Chinese and western fictional figures are meeting with great f

6、avor. This article introduces a new figure setting in this project: Monkey King, representing Chinese fictional figures and Aragorn II, representing western fictional figures; To detailedly analyze the images revealed in both books and screen of these two figures, summarizing two ethnic characterist

7、ics and philosophies of life reflected by the images; To have a comparison between Chinese and western views of life value, probing Chinese and western philosophy, original consciousness and attitude towards the living of human beings. From that, the author is putting the conclusion into the course

8、of the international mutual communication today. We must fully understand the ideologic difference between China and west, comprehending and utilizing the power of culture, to have effective and friendly cultural exchange with foreign countries under the background of culture globalization; at the s

9、ame time we should cultivate the thought of openness and containment, establishing culture sense of identity and sense of pride, so we could surmount the universal culture inferiority feeling of Chinese people nowadays.Key Words: sino-western literary fictional figure life value摘 要中西方文學(xué)人物比較一直是文學(xué)學(xué)術(shù)界和

10、文化學(xué)術(shù)界的熱門(mén)論題。中國(guó)改革開(kāi)放后，隨著經(jīng)濟(jì)的快速發(fā)展，大量外國(guó)文學(xué)作品和文化成果迅速涌入國(guó)內(nèi)，中外文化因此發(fā)生激烈碰撞。這樣的文化環(huán)境，孕育了一大批國(guó)內(nèi)國(guó)際的優(yōu)秀文化學(xué)者，并涌現(xiàn)出大量相關(guān)的調(diào)查研究及成果。其中，以中西文學(xué)人物形象為研究對(duì)象的跨文化比較項(xiàng)目受到了眾多學(xué)術(shù)家，文學(xué)家和漢學(xué)家的青睞。本文介紹了該項(xiàng)目當(dāng)前新興的比較人物設(shè)定：以孫悟空為代表的中國(guó)文學(xué)人物和以阿拉貢二世為代表的西方文學(xué)人物；詳細(xì)剖析該兩個(gè)文學(xué)幻想人物至今呈現(xiàn)在書(shū)上和熒幕上的形象，總結(jié)歸納出其形象所反映的兩種民族特性與人生哲學(xué)；闡述對(duì)比兩者的差異，從宏觀角度分析探討中西方人對(duì)自身的人生價(jià)值觀和對(duì)人類(lèi)生命生活的根本意識(shí)及

11、態(tài)度。于此，作者將得到的結(jié)論運(yùn)用在當(dāng)今各國(guó)文化相互交流交融的進(jìn)程中：要充分認(rèn)識(shí)中西方人的意識(shí)差異，善于理解、利用文化的力量，在文化全球化的背景下與外國(guó)進(jìn)行有效友好的文化交流；同時(shí)培養(yǎng)開(kāi)放并包的思維，樹(shù)立起自己的文化認(rèn)同感和自豪感，克服當(dāng)下中國(guó)人普遍的文化自卑感。關(guān)鍵詞：中西文學(xué) 人物形象 人生價(jià)值 ContentsAcknowledgements.iAbstract(English).iiAbstract(Chinese).iii1. Introduction.12. The concept of fictional figure and life value.1 2.1 The concep

12、t of fictional figure.1 2.2 The concept of life value.23. The two figures in view of their culture.2 3.1 Monkey Kings figure in view of Chinese culture.2 3.2 Aragorn IIs figure in view of western culture.64. Comparison of two fictional figures in terms of life value.95. Conclusion.14References.15 Co

13、mparison of Eastern and Western Views of Life ValueFrom the Fictional Figures of Monkey King and Aragorn II1. IntroductionThe study on difference between Chinese and western literary characters can be found since 1978. Before it, we can not even find a track. It requires the researcher to have a exp

14、erted knowledge about the culture of China and western countries. It is widespread that Chinese and western fictional characters can reflect features of each culture. For this, the study helps us to understand culture of other countries and of our owns, revealing the thinking and characteristics of

15、the people from east and west.Since 2000, the study has gone continuedly welcomed. Many representative works come out with high praise. As a result of Chinas entry in the WTO, people are more willing to have a contact with other countries and foreigners. More and more scholars become interested in t

16、he area, such as literary scholars. Generally speaking, till now, this study is in a thriving period and it will last for a long time. 2. The concept of fictional figure and life value2.1 The concept of fictional figureFictional figure is the center link of analyzing a fiction. It contains the appea

17、rance, characteristics and social meaning conveyed by the character. For so long in literature history, the shaping of fictional figure has been the most important orientation in judging literature work. Fictional figures can be divided into three sorts: flat figure, towering figure and three-dimens

18、ional figure. Each sort of figure have its own writing methods, writing standards and aesthetic values, clearly describing the specific form of a fictional figure. 2.2 The concept of life value“Value” refers to the affirmative relationship required by objects which are produced from certain social p

19、ractice to meet subjects need. Naturally speaking, life value , is the value of a person, is the social relationship required in peoples working and living to meet the need of themself and others. Life value contains three parts: individual value, self-value and social value. Its realistic origin ge

20、nerated in bourgeois revolution era. After the Renaissance, bourgeois ideologists first put forward the respect for reason and humanity, being a big push in the development of human consciousness. Life value, the same as social relationship and social phenomenon, has its own attributes, rooted in so

21、cial connection of organization related.3. The two figures in view of their culture3.1 Monkey Kings figure in view of Chinese cultureJournal to the West, as a fictional novel about the fairs between demons and immortals, however, did not gain its deserved fame in the early period because its content

22、 conveys the spirit of rebellion and demon-can-become-buddha fantasy, which is not quiet acceptable by Chinese traditional value. But later it had proven its fascination and become part of traditional culture. “Monkey King”, is the center character of Journal to the West and also one of the most suc

23、cessful, popular figures created in all China ancient fictions. We can divide Monkey Kings life period into two: First, he, a monkey demon who was magically born from a nimble stone, was bound to fight bravely for freedom, equality and carefree. He was smart and nimble, full of vitality, having a wi

24、de range of knowledge and skills, occupying Shuilian Cave, declaring himself Monkey King, and was companied with his kind; He was also a demon, different from immortals. The first thing he began to worry is the life value of himself. He wondered how he could gain all those freedom and fulfill his de

25、sires. When he knew that buddha and gods can live forever, that is, to be immortal, he was suddenly determined to become one of them by learning magic arts and skills. He came all the way to the mortal world, hoping to find someone who could teach him the secret of being immortal, and finally he did

26、 he found the Master Puti, who was immortal and knowledgeable. Master Puti did not teach Monkey King the secret of be immortal directly. Instead, he taught Monkey King many skills, making Monkey King as powerful as immortals. And later we know that Monkey King created a tremendous uproar in the heav

27、e palace. In Chinese peoples eyes, Monkey King symbols rebellion, diligence, bravery and unconquerable determination for freedom. He was naturally a monkey, but he acted like a human, spoke like a human and even thought like a human. He had gone through much hardness to become enlightened. From this

28、 we can ask a question: why would Monkey King want to do all these? He could just simply be a monkey, to live freely in Shuilian Cave without meeting any troubles. There seemed no hazarded world for Monkey King to save. Besides, why would Monkey King want to save the world he did not know? The autho

29、r, the creator of Monkey King, Wu Chengen, was quiet disappointed and depressed with the feudal system. He had a strong eager to fight against the feudal systems and imperial power. The theocracy of heaven in Journal to the West symbols the feudal rule of human world. So the author created this figu

30、re: Monkey King, to represent all who wanted to resist feudal rule. In Journal to the West, the Jade Emperor of Heaven was the greatest ruler of heaven. However, the Monkey King thumbed his nose to it. (the forth chapter) Eventually, the Jade Emperor of Heaven appointed Monkey King to be Bimawen. Th

31、e heaven in Journal to the West, was also a world of hierarchy. But Monkey King also ignored it, calling everyone except the Jade Emperor in heaven “brother” and claiming everyone to be equal. (the fifth chapter) Though not everyone agreed with him, but from that we can see Monkey King first did not

32、 mean to be hostile to others in heaven. When Monkey King got to know that he was not chosen to participate in the Peach Banquet, he turned up with violent rage again because it meaned his wish for equality was crudely denied. Monkey King was diligent, smart but also rebellious and irritable. It was

33、 proven again in the early period of his journal to the west. After 500 years , he still would not want to respect the Jade Emperor and other immortals. Though Monkey King did not get raged to them any more, he still did not think they are above him. Later he found that the demons he met during the

34、journal, was originally some pets or mounts of the immortals, he tended to blame it all to the immortals and the Jade Emperor, rebuking them for being ineptitude. In Feudal Age, emperor or king was the representative of the highest power, holy and invincible. This was meant to be an infrangible dest

35、inate but Monkey King counted little for this, which reflected the extreme spirit of rebellion and resistance. Monkey King was also a symbol of optimism and hopefulness, which was one important part of Chinese traditional virtues. During his journal to the west, confronting all kinds of powerful dem

36、ons, most of them being enemies, however, Monkey King was not afraid of them at all. Instead, he fought against them with great bravery and confidence even he had been beaten by one of them before. One of the finest examples was Lord JinJiao and Lord YinJiao.(the thirty-third chapter) In the battle

37、between them and Monkey King, Monkey King was beaten by them three times but he still did not lose heart, instead trying his best to find another way to fight against them again. Finally, Monkey King triumphed them and successfully saved his fellows and master. It seemed that Monkey King did not kno

38、w what was failure and he would never admit his failure. He kept going forward no matter how tough the circumstance was. This maybe the reason why all the readers like Monkey King. Monkey King was also a figure who had a clear-cut stand on what to love and what to hate, being opposite to his master,

39、 Tang Sanzang. Tang Sanzang was the spiritual leader of their journal team. However, he a lacked clear recognition between demons and human, good people and bad people, evil and justice. But Monkey King had a pair of sharp eyes, which gave him a mastered skill of identifying enemy. He would never ha

40、ve a seconds hesitation of combating the demons who wanted to eat Tang Sanzang. In Journal to the West, Monkey King would not only battle those who wanted to eat Tang Sanzang, but those who did bad things to people. For example the three evil demon wizards who infused the king of Chechi Country to d

41、o bad things to people. (the forty-fourth chapter) Another example was that Monkey King successful put out the fire in Huoyan Mountain, making a lot of benefit to the people live near the mountain.That proved Monkey Kings strong sense of justice and kindness. We have to understand that this kindness

42、 was always one of Monkey Kings nature even when he created a tremendous uproar in heaven palace because he did this for everyones equality. Monkey King was naturally a monster, but he acted and thought like a human, because he had the emotions of human and some of them may be very touching. When he

43、 twice beat the demon Bai Gujing, Tang Sanzang, his master, considering Monkey King as a crude, bloody monster, decided to excommunicate him. Monkey King had no other choice but leave. Before he did, Monkey King wanted to last time kneel to Tang Sanzang, showing the greatest respect and gratefulness

44、. This was the most touching part of the story. When he came back to Shuilian Cave, once he thought about his master, he could not help himself to cry. This also became part of Chinese traditional virtues: respect for your teacher.All above has all proven Monkey Kings qualities: clever, rebellious,

45、courageous, nimble, vivid, strong, full of sense of justice and eager for freedom. He had a strong sense of self-esteem and great respect to his master. The figure of Monkey King was one of the most typical figures in the Chinese literature, rooted deeply in Chinas history and Chinese culture. 3.2.2

46、 Aragorn IIs figure in view of western cultureAragorn II was a main character of The Lord of the Ring. The Lord of the Ring is a mysterious story written by John Ronald Tolkien, an English linguist and its content is mostly based on the myth of northern Europe. This novel creates a “middle earth”, w

47、here every race lives and all the stories happen. The novel exploded and gained its popularity and reputation immediately. Later it was adapted to a series of movies. Till now, almost every westerner knows about this fiction. Western heroes in myth, have always been the prototyped supporting bodies

48、of human, darkness and unknown spirit of resistance. So the definition of “hero” in western culture is self-sacrifice for others, for country and for dreams. Heroes are always noble, like Beowulf and King Arthur. Being a member of royal clans not only means higher rights, but also means that as the

49、elite of human race, they will have higher power and strength. Only these men can do great things or gain great weapons. There are many heroes in The Lord of the Rings, Aragon II being one of them. Like Journal to the West, The Lord of the Rings also states a story of a journal, a journal to save th

50、e world. The difference between them was that in The Lord of the Rings, the method of saving the world was to destroy something (a magical ring), but in Journal to the West, it was to get something (Buddhist scriptures). According to the history structure of this novel, Aragorns ancestor was the fou

51、nder of the LanDiEr Kingdom and the Gondor Kingdom, which made Aragorn II a prince, shouldering the great responsibility of rising his country and his clans. Aragorn II was naturally a human but he also inherited the bloodline of half-elf and thus his lifetime was three times as long as other humans

52、. Aragorn II himself, was much smarter and wiser than other ordinary human. Alll these features had made him a true “hero”, having the capacity of protecting his fellows. In their world-saving team, Aragorn IIs position was just like the Monkey Kings. He was the primary fighter and also the inspirer

53、 of their team. Aragorn II had got all the features of a typical hero in western culture. In western myths and epics, sword is a common weapon used by heroes, and also a necessary tool for distinctive heroism and armed fight. Sword is strength and a hero is always attached to a sword. The author, To

54、lkien, also used the fantasy of hero and sword to illustrate the heroic identity of Aragorn II. In The Lord of the Rings, Aragorn II had always appeared as a ranger with few people knowing his true identity. This was to avoid the hunt-down from the darkness forces. When the ring-protecting team arri

55、ved at the Rivendell, Aragorn II found the fragment of the holy sword of his ancestor. The fragment was still very sharp and shined with great brilliance. Aragorn II picked up one of these fragments, recalling the memories of the great past. He finally decided to reform the kingdom by him at all costs. So he went to the Lord Elrond for help to have the sword reforged. At the conference host in Rivendell, Aragorn II showed the Narsil Sword to everyone, showing his noble identity of prince and the great responsibility he was going to ta