论俄罗斯反乌托邦文学中的弥赛亚意识

发布时间：2018-08-01 17:57

【摘要】：自托马斯·莫尔创造“utopia”(乌托邦)一词以来，人们对乌托邦与反乌托邦的争论便从未停止。反乌托邦“dystopia”的含义是坏地方。约翰·斯图亚特·穆勒最早使用该词，他又把“反乌托邦”称作“敌托邦”。从时间的角度来看，乌托邦文学早于反乌托邦文学而产生，直至20世纪初，反乌托邦文学才展露头角，，正式登上文学舞台，最早在西方世界中兴起继而发展到其他国家。俄罗斯的反乌托邦文学自产生起便受到了西方反乌托邦文学的深刻影响，它同西方反乌托邦文学一样，均对现实社会进行了严厉的批判，从而警醒人类。但从以往的学术研究成果来看，研究者们过分强调了反乌托邦文学中的批判性而弱化了它对美好世界的呼唤与憧憬。西方与俄罗斯在反乌托邦文学的创作上，有同更有异，相比之下，俄罗斯反乌托邦文学除了具备强烈的批判性之外，更多的具有一种弥赛亚式的关怀。 “弥赛亚”，希伯来文写作Mashiah,最初是一个宗教概念，意为受膏者。在犹太教中，君主或祭司受封时，会在他们的额头上敷以膏油，称为弥赛亚。起初，弥赛亚指得是某个人，即拯救者。后来饱受欺凌的犹太人失去了家园，便渴望弥赛亚带领他们回到流着“奶与蜜的迦南”，即上帝的“应许之地”。于是古犹太人对某个弥赛亚的期盼转变为对某个弥赛亚时代的期盼。根植于犹太教的基督教中，对弥赛亚的内涵就有了较为明确的指代：耶稣基督是弥赛亚，“千禧年”类似于犹太教中所说的弥赛亚时代。简言之，弥赛亚意识的两个维度分别指向选民问题和终极问题。在俄罗斯，弥赛亚意识由来已久，从东正教在俄罗斯的确立、“第三罗马说”的兴起、千禧年与末世论思想的浸淫、再到俄罗斯民族主义意识的扩张，弥赛亚意识不断渗透到俄罗斯民族思想与文化中，对俄罗斯的宗教、政治、经济、社会等方面产生了深远而巨大的影响。同时，俄罗斯的弥赛亚意识也不同程度地影响着俄罗斯知识分子在文学上的创作。就俄罗斯反乌托邦文学来说，它继承了西方反乌托邦文学对现实社会的批判性，不同的是，由于弥赛亚意识对创作者的影响，使得俄罗斯反乌托邦文学焕发出不同于西方同类作品的一种人文情怀和宗教气质。本文试图以西方反乌托邦文学为参照，深入解读俄罗斯反乌托邦文学的独特性。阐释俄罗斯反乌托邦小说中以拯救意识、苦难精神和创造性为核心的弥赛亚意识是俄罗斯反乌托邦小说与西方反乌托邦小说之间的迥异之因，它深刻体现了俄罗斯精神的思想核心，俄罗斯民众的宗教信仰与审美气质。它的形成、发展与俄罗斯东正教的影响密不可分，同时弥赛亚意识也体现了俄罗斯知识分子对真理不断探索的奋斗精神。俄罗斯反乌托邦文学中的弥赛亚意识完善了反乌托邦文学对美好未来的希望与憧憬这一文学功能，为反乌托邦文学增添了一抹温情与关怀。
[Abstract]:Since Thomas Moore coined the term "utopia," the debate over utopia and dystopia has never stopped. A dystopian "dystopia" is a bad place. John Stuart Muller first used the word, and he called it "dystopia". From the point of view of time, Utopian literature emerged before the dystopian literature. Until the beginning of the 20th century, the dystopian literature appeared in the beginning of the 20th century, formally mounted on the literary stage, and first rose in the western world and then developed to other countries. The Russian dystopian literature has been deeply influenced by the western dystopian literature since its emergence. It, like the western dystopian literature, has severely criticized the real society and alerted mankind. However, from the previous academic research results, the researchers overemphasize the critical nature of dystopian literature and weaken its call and vision for a better world. In contrast, Russian dystopian literature has a messianic concern in addition to its strong criticism. Messiah, written in Hebrew by Mashiah, was originally a religious concept, meaning the anointed. In Judaism, when the monarch or priest is sealed, they put ointment on their forehead, called Messiah. At first, Messiah meant someone, the savior. When the bullied Jews lost their homes, they longed for Messiah to lead them back to Canaan, the land of God's promise, flowing with milk and honey. As a result, the ancient Jewish expectations of a Messiah turned into a Messiah era. Rooted in Judaism, there is a clear reference to the connotation of the Messiah: Jesus Christ is the Messiah, and the Millennium is similar to the Messiah era as described in Judaism. In short, the two dimensions of Messiah consciousness point to the voter problem and the ultimate problem, respectively. In Russia, the Messiah consciousness has a long history, from the establishment of the Orthodox Church in Russia, the rise of the third Roman Theory, the immersion of the millennium and eschatological ideas, and the expansion of the Russian nationalism consciousness. The consciousness of Messiah has penetrated into Russian national ideology and culture, and has exerted profound and great influence on Russian religion, politics, economy, society and so on. At the same time, Russian Messiah consciousness also affects the literary creation of Russian intellectuals to varying degrees. As far as Russian dystopian literature is concerned, it inherits the critical nature of Western dystopian literature on the real society. The difference is that, because of the influence of Messiah consciousness on the creators, Russian dystopian literature is different from the western works of a humanistic and religious temperament. This paper attempts to interpret the uniqueness of Russian dystopian literature based on western dystopian literature. It is explained that the messiah consciousness which is centered on the consciousness of salvation, suffering spirit and creativity in Russian dystopian novels is the cause of the difference between Russian dystopian novels and Western dystopian novels. It deeply embodies the ideological core of Russian spirit, the religious belief and aesthetic temperament of Russian people. Its formation and development are closely related to the influence of the Russian Orthodox Church, and the consciousness of the Messiah also embodies the struggle spirit of Russian intellectuals to explore the truth. The Messiah consciousness in Russian dystopian literature has perfected the literary function of dystopian literature's hope and longing for a better future, and has added a touch of warmth and concern to dystopian literature.
【学位授予单位】：辽宁师范大学
【学位级别】：硕士
【学位授予年份】：2013
【分类号】：I512.06

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