山与旷野：空间视角下的《圣经》文本
发布时间：2018-08-07 15:56
【摘要】：《圣经》是希伯来文明最重要的文化遗产,同时也是当今西方社会的重要精神积淀。圣经文学研究在西方学术领域一直占有十分显赫的地位,在过去几个世纪里,《圣经》的文学研究取得了诸多成就。本文正是在这些研究的基础之上,以二十世纪末兴起的空间批评为理论指导而完成的。 《圣经》取材广泛、内容浩繁、成典及编纂过程复杂,因此研究方式多样。作为新兴的批评理论,目前空间批评尚未在圣经文学研究中得到普遍应用。《圣经》中的许多空间并不是简单的容器和背景,其中蕴含着丰富的社会关系和权力运作,对宗教观念的形成、身份认知以及社会塑形都起着决定性的作用。空间是社会意识、社会关系以及权力关系的物理形式,不同的社会形态所建构的空间类型也不尽相同。本文以“空间性”为核心关注,通过对《圣经》中凸显空间重要性的文本进行细读,结合福柯、列斐伏尔等思想家的空间理论,揭示空间在圣经文本中的主体地位。所选取的主要空间类型及相关文本有：《创世记》和《雅歌》中的“园”；《出埃及记》中的西奈山；《出埃及记》、《民数记》中的旷野以及《出埃及记》、《利未记》中的会幕。 本文由绪论、主体、结论三部分构成。绪论部分对圣经研究和空间理论的发展进行了简要介绍,其中着重介绍圣经作为文学的研究状况和福柯、列斐伏尔的空间思想。同时,绪论部分也对相关研究进行了回顾和展望。 主体部分包含四章(二、三、四、五)。其中第二章对圣经的空间性进行整体探讨,涵盖其物理空间以及文本、社会空间,并以伊甸园和雅歌中的花园为例对圣经空间的丰富内涵进行尝试分析,揭示空间在《圣经》文本中的主体地位。 第三章讨论《出埃及记》中西奈山的空间建构。对西奈山的解读主要分为两方面：一方面是传统意义上的神圣空间,另一方面从福柯空间权力的视角分析其中的空间分配和权力关系,并从“金牛犊”事件解读权力对象对空间与可视性的越界。对空间的占有同时意味着对知识和权力的垄断,山上与山下的位置差别暗含了两种不同的知识图景。“金牛犊”不仅是传统意义上的偶像崇拜,更是山下民众用来取代西奈山秩序的一种知识想象。 第四章的研究对象是《出埃及记》与《民数记》中的旷野。该章首先强调“旷野传统”对圣经写作、宗教心理认知的重要意义,然后以索亚的三种空间划分为指导,分析以色列人在旷野中的多重空间经验,旷野漂泊既包含物质匮乏的荒漠经验,又带有对“应许之地”的精神憧憬。本章结尾对荒野中的夏甲这一经典艺术形象进行空间解读,分析夏甲如何从一个被动、无声的角色转变为荒野中具有主体意识和能动性的个体,指出空间对人的塑形作用。 第五章从社会空间的角度分析旷野中的会幕。与此前讨论的空间不同,会幕是一个建筑空间,从物理构造开始便蕴含着人文思想与社会关系；同时会幕又是对流放时期祭司领导权的空间表征,祭司的权力与他们的活动空间——会幕是不可分割的。在旷野叙事中,人们的“洁净”程度、神圣与罪恶也在他们与会幕的空间距离上得到充分体现。 第六章为结论部分,对此前诸章进行简要概括,总结作者从空间视角解读圣经文本的心得与体会并指出本研究所存在的不足之处和可能的解决方法。 本文各章节一直注重传统经典解读与空间解读结合对比,得出不同的意义。通过这种努力,希望读者能够在阅读圣经文本时加入一定的空间意识与空间想象。就目前的圣经文学研究而言,本文所采取的研究方法是新颖、可行的。此外,本文关于山与旷野空间建构的一些重要结论是有原创意义并且有充分详实的文本分析作为支撑的。
[Abstract]:The Bible is the most important cultural heritage of the Hebrew civilization, and it is also an important spiritual accumulation in the western society. The study of Biblical literature has been very prominent in the western academic field. In the past few centuries, the literary study of the Bible has made many achievements. This article is based on these studies, twenty The space criticism that emerged at the end of the century was completed by theoretical guidance.
As a new theory of criticism, space criticism has not been widely used in the study of Biblical literature. Many spaces in the Bible are not a simple container or background, and there are rich social relations and power operations in the Bible. The formation of religious ideas, identity cognition and social shaping have played a decisive role. Space is the physical form of social consciousness, social relations and power relations, and the spatial types of different social forms are different. This article focuses on "space", through the text of the importance of space in the Bible. Read carefully and combine the space theory of thinkers such as Foucault and Lefebvre to reveal the main position of space in the biblical text. The main space types and related texts are: < creation > and < the song > "the garden"; the Mount Sinai in the Exodus; the Exodus > the wilderness in the number, and < Exodus >, < Li. The curtain of the meeting is not recorded.
This article is composed of three parts: the introduction, the main body and the conclusion. The introduction gives a brief introduction to the biblical research and the development of space theory, which focuses on the study of the Biblical Literature and Foucault, Lefebvre's space thought. Meanwhile, the introduction also reviews and looks forward to the related research.
The main body consists of four chapters (two, three, four, five). The second chapters discuss the spatial nature of the Bible as a whole, covering the physical space and the text, the social space, and taking the garden of Eden and the elegant song as an example to analyze the rich connotation of the Bible space, and reveal the main position of the space in the Bible.
The third chapter discusses the spatial construction of the "exodus > Sinai mountain". The interpretation of Mount Sinai is divided into two aspects: one is the sacred space in the traditional sense, the other is the spatial distribution and power relationship from the perspective of Foucault's space power, and the space and visibility of power objects are interpreted from the "golden calf" event. The possession of space also means the monopoly of knowledge and power, and the difference between the mountain and the mountains implies two different knowledge images. "Golden calf" is not only an idolatry in the traditional sense, but also a knowledge imagination for the people to replace the order of Mount Sinai.
The study of the fourth chapter is the field of the Exodus and the number of the people. This chapter first emphasizes the significance of the "tradition of the wilderness" to the Bible writing and the psychological cognition of the religion. Then, with the guidance of the three space divisions of saoya, the multiple space of the Israelites in the wilderness is analyzed, and the wilderness drifting not only contains the desert scriptures of material shortage. At the end of this chapter, this chapter analyzes the classical artistic image of Hagar in the wilderness, and analyzes how Hagar transforms from a passive, silent role into a subject consciousness and activeness in the wilderness, and points out the shaping of space to human beings.
The fifth chapter analyzes the tabernacle in the wilderness from the angle of the social space. Unlike the space discussed earlier, the curtain is a building space. From the beginning of the physical structure, the relationship between the humanistic thought and the society is contained. At the same time, the episodes are the spatial representation of the leadership of the priests in the convective and release period, the power of the sacrifices and their space of activity. In the wilderness narrative, people's "cleanliness" degree, sacredness and sin are fully reflected in their space distance from the scene.
The sixth chapter is the conclusion. This chapter briefly summarizes the previous chapters, summarizes the author's understanding of the biblical text from the spatial perspective, and points out the shortcomings and possible solutions to this study.
The chapters of this article have always paid attention to the comparison of the traditional classical interpretation and the spatial interpretation, and draw different meanings. Through this effort, we hope that readers can join a certain space consciousness and space imagination in reading the biblical text. As for the current biblical literature research, the research method adopted in this article is novel and feasible. In addition, this paper is a practical method. Some important conclusions about the construction of mountain and wilderness space are original and supported by full and detailed text analysis.
【学位授予单位】：广西大学
【学位级别】：硕士
【学位授予年份】：2013
【分类号】：I106
[Abstract]:The Bible is the most important cultural heritage of the Hebrew civilization, and it is also an important spiritual accumulation in the western society. The study of Biblical literature has been very prominent in the western academic field. In the past few centuries, the literary study of the Bible has made many achievements. This article is based on these studies, twenty The space criticism that emerged at the end of the century was completed by theoretical guidance.
As a new theory of criticism, space criticism has not been widely used in the study of Biblical literature. Many spaces in the Bible are not a simple container or background, and there are rich social relations and power operations in the Bible. The formation of religious ideas, identity cognition and social shaping have played a decisive role. Space is the physical form of social consciousness, social relations and power relations, and the spatial types of different social forms are different. This article focuses on "space", through the text of the importance of space in the Bible. Read carefully and combine the space theory of thinkers such as Foucault and Lefebvre to reveal the main position of space in the biblical text. The main space types and related texts are: < creation > and < the song > "the garden"; the Mount Sinai in the Exodus; the Exodus > the wilderness in the number, and < Exodus >, < Li. The curtain of the meeting is not recorded.
This article is composed of three parts: the introduction, the main body and the conclusion. The introduction gives a brief introduction to the biblical research and the development of space theory, which focuses on the study of the Biblical Literature and Foucault, Lefebvre's space thought. Meanwhile, the introduction also reviews and looks forward to the related research.
The main body consists of four chapters (two, three, four, five). The second chapters discuss the spatial nature of the Bible as a whole, covering the physical space and the text, the social space, and taking the garden of Eden and the elegant song as an example to analyze the rich connotation of the Bible space, and reveal the main position of the space in the Bible.
The third chapter discusses the spatial construction of the "exodus > Sinai mountain". The interpretation of Mount Sinai is divided into two aspects: one is the sacred space in the traditional sense, the other is the spatial distribution and power relationship from the perspective of Foucault's space power, and the space and visibility of power objects are interpreted from the "golden calf" event. The possession of space also means the monopoly of knowledge and power, and the difference between the mountain and the mountains implies two different knowledge images. "Golden calf" is not only an idolatry in the traditional sense, but also a knowledge imagination for the people to replace the order of Mount Sinai.
The study of the fourth chapter is the field of the Exodus and the number of the people. This chapter first emphasizes the significance of the "tradition of the wilderness" to the Bible writing and the psychological cognition of the religion. Then, with the guidance of the three space divisions of saoya, the multiple space of the Israelites in the wilderness is analyzed, and the wilderness drifting not only contains the desert scriptures of material shortage. At the end of this chapter, this chapter analyzes the classical artistic image of Hagar in the wilderness, and analyzes how Hagar transforms from a passive, silent role into a subject consciousness and activeness in the wilderness, and points out the shaping of space to human beings.
The fifth chapter analyzes the tabernacle in the wilderness from the angle of the social space. Unlike the space discussed earlier, the curtain is a building space. From the beginning of the physical structure, the relationship between the humanistic thought and the society is contained. At the same time, the episodes are the spatial representation of the leadership of the priests in the convective and release period, the power of the sacrifices and their space of activity. In the wilderness narrative, people's "cleanliness" degree, sacredness and sin are fully reflected in their space distance from the scene.
The sixth chapter is the conclusion. This chapter briefly summarizes the previous chapters, summarizes the author's understanding of the biblical text from the spatial perspective, and points out the shortcomings and possible solutions to this study.
The chapters of this article have always paid attention to the comparison of the traditional classical interpretation and the spatial interpretation, and draw different meanings. Through this effort, we hope that readers can join a certain space consciousness and space imagination in reading the biblical text. As for the current biblical literature research, the research method adopted in this article is novel and feasible. In addition, this paper is a practical method. Some important conclusions about the construction of mountain and wilderness space are original and supported by full and detailed text analysis.
【学位授予单位】：广西大学
【学位级别】：硕士
【学位授予年份】：2013
【分类号】：I106
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