Mimesis

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Erich Auerbach, (born Nov. 9, 1892, Berlin, Ger.—died Oct. 13, 1957, Wallingford, Conn., U.S.), educator and scholar of Romance literatures and languages.

After gaining a doctorate in philology at the University of Greifswald, Germany, in 1921, Auerbach served as librarian for the Prussian State Library. From 1929 until his dismissal by the Nazi Party in 1936, he was ordinarius university professor of Romance philology at the University of Marburg. From 1936 to 1947 Auerbach taught at the Turkish State University in Istanbul, where he wrote his magisterial survey of the linguistic means of depicting reality in European literature, Mimesis: Dargestellte Wirklichkeit in der abendländischen Literatur (1946; Mimesis: The Representation of Reality in Western Literature). He joined the faculty at Yale University in 1947, becoming Sterling professor of Romance philology in 1956. In 1949–50 he was a member of the Institute for Advanced Study at Princeton, N.J.

Although Auerbach wrote a number of important scholarly studies, including Dante als Dichter der irdischen Welt (1929; Dante, Poet of the Secular World) and Literatursprache und Publikum in der lateinischen Spätantike und im Mittelalter (1958; Literary Language and Its Public in Late Latin Antiquity and in the Middle Ages), his foremost work of literary criticism was Mimesis. This book not only offered philological and historical examinations of individual literary works, from the Hebrew Bible and Homer to Virginia Woolf and Marcel Proust, but also established an influential critical method, offering a history of culture through the close analyses of literary styles.

出版者:Princeton University Press
作者:Erich Auerbach
出品人:
頁數:616
译者:Willard R. Trask
出版時間:2003-04-07
價格:USD 26.95
裝幀:Paperback
isbn號碼:9780691113364
叢書系列:
圖書標籤:
  • 文學理論 
  • Auerbach 
  • 奧爾巴赫 
  • 比較文學 
  • literature 
  • 文藝理論 
  • 比較文學 
  • 德國 
  •  
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A half-century after its translation into English, Erich Auerbach's "Mimesis" still stands as a monumental achievement in literary criticism. A brilliant display of erudition, wit, and wisdom, his exploration of how great European writers from Homer to Virginia Woolf depicted reality has taught generations how to read Western literature. This new expanded edition includes a substantial essay in introduction by Edward Said as well as an essay, never before translated into English, in which Auerbach responds to his critics. A German Jew, Auerbach was forced out of his professorship at the University of Marburg in 1935. He left for Turkey, where he taught at the state university in Istanbul. There, he wrote "Mimesis", publishing it in German after the end of the war. Displaced as he was, Auerbach produced a work of great erudition that contains no footnotes, basing his arguments instead on searching, illuminating readings of key passages from his primary texts. His aim was to show how, from antiquity to the twentieth century, literature progressed toward ever more naturalistic and democratic forms of representation. This essentially optimistic view of European history now appears as a defensive - and impassioned - response to the inhumanity he saw in the Third Reich. Ranging over works in Greek, Latin, Spanish, French, Italian, German, and English, Auerbach used his remarkable skills in philology and comparative literature to refute any narrow form of nationalism or chauvinism, in his own day and ours. For many readers, both inside and outside the academy, "Mimesis" is among the finest works of literary criticism ever written.

具體描述

讀後感

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《摹仿論》並不是一部典型的現實主義文學史類的書籍,正如它的副標題所言它是關於“西方文學中現實的再現”問題的描述。換言之,是討論瞭“現實”是怎樣進入文本的這一問題。 奧爾巴赫全書的綫索圍繞著“文體流變”這一關鍵詞,他認為有兩種文體傳統。一種是“古典主義的文體分...  

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被引用的奧爾巴赫 ——《摹仿論》的比較文學意義 郝嵐 (本文已發錶於《外國文學研究》2015年第3期,轉載請引用) 論文摘要:奧爾巴赫的《摹仿論》被現代文學批評廣泛膜拜和徵引...  

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李老師說這本書看起來很有趣,誠不欺我,好喜歡!原因之一,奧爾巴赫對於理想的摹仿的定義是,“對日常生活的嚴肅模仿”,即要在日常生活的真實描寫體現齣嚴肅性、問題性、悲劇性。全書以這一綫索貫穿始終,考察西方文學中現實主義傳統的邁進和發展,以及如果沒有基督教文學文...  

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笨重樸實的文本分析的典範,沒想到自己能啃完。 古典的文體分用原則和猶太基督教的文體混用原則,德國式思辨氣息濃厚的正反題。但奧爾巴赫對文體的選取絕不是像他自己說的那樣信手拈來。 迄今最好的西方文學史。歐洲文學的最高峰在19世紀現實主義,拉丁文學中心主義者,司湯達...

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奧爾巴赫《摹仿論》第十三章講到瞭莎士比亞戲劇,這是非常精彩的一章,除瞭繼續在莎翁的戲文中闡述此前提齣的“文體混用”原則外,他還進一步從“混用”中辨析齣瞭一種近現代産生的創作美學:多餘——它的同義詞是文本中那些“沒用的”、“無關緊要的”、“刪掉也可以的”敘事...  

用戶評價

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深入淺齣的書最牛瞭

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懷舊之書。

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課程閱讀材料,翻瞭Odysseus’ Scar和Fortunata兩章,討論古典時代和近當代的曆史敘事對“真實”的不同理解和各自的呈現手法(授課老師果真是對historiography這種和文學沾邊的議題情有獨鍾:D)

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20個章節,20個選段,作者信手拈來,條分縷析,將歐洲文學中對現實的錶現串瞭起來,確實大手筆。可惜的是,所選的文本,我基本沒看過,讀到最後一章,Mrs Ramsay處,跟見瞭熟人一樣開心,看來要想真正理解本書,還是要先讀其中涉及的文本啊。

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英文翻譯就好多瞭

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