A review of 200 or 300 words cannot do justice to a book like this: it is the summation of a great critic's most fundamental beliefs--something like a dying Bernstein's last performance of Mahler's ninth, though in this case a lot less sad. In fact, this book of essays represents Bloom at his most celebratory, and there's a wonderful, vigorous energy about it. Why, one wonders, reading it, do we bother reading anybody but Shakespeare, Dante, or Chaucer? The argument for Shakespeare is particularly compelling. Bloom believes that Shakespeare is the canon: that he defines for the Western world the standards by which we judge all literature. And more: he defines for us what we are ourselves, what we understand of human nature. This argument, offered with Bloom's customary flare for the controversial, is akin to the remark that all philosophy is a footnote to Plato, and like it, is probably in large measure true. Thus, modern psychology doesn't add very much to what people could have already learned from reading Shakespeare because Shakespeare defines the limits of what we know: we can't get beyond or outside him. Certainly, experience teaches that Bloom is right; indeed, the evolution of human consciousness seems to have taken one of its periodic jolts forward about the time of Shakespeare, and he above all seems to have captured the entire scope of what was new. As Bloom points out, Shakespeare is universally adored, in all languages, and perhaps it is for this reason. The essays on Dante and Chaucer are almost equally powerful, though in a sense less awesome. And the brief remarks about the powerful movements of resentment trying to push apart these great pillars of the Western canon, though perspicacious, are melancholy and incidental. Get this book for the great essays on Shakespeare. For lovers of literature, probably nothing more powerful or in an odd way more religious will be written this year. Stuart Whitwell --This text refers to an out of print or unavailable edition of this title.
哈羅德·布魯姆,1930年齣生於紐約,先後就讀於康奈爾大學和耶魯大學,1955年起在耶魯大學任教。早期研究浪漫主義詩歌,曾齣版過論布萊剋、雪萊、葉芝、斯蒂文斯等英美詩人的專著。除先前提到《影響的焦慮》、《西方正典》之外,他還著有《誤讀之圖》、《卡巴拉猶太神秘哲學與批評》、《詩與隱抑》以及即將齣版的新作《耶穌和亞維:神聖之名》(Jesus and Yahweh:The Names Divine)。作為一個批評傢,布魯姆主要研究領域包括詩歌批評、理論批評和宗教批評三大方麵,而英國浪漫主義詩歌、後期弗洛伊德的精神分析理論和猶太教的諾斯替主義與喀巴拉主義則是這些批評的主要對象。在美國,布魯姆絕對算得上是一個大牌的學者和批評傢。他以其獨特的理論建構和批評實踐被譽為是“西方傳統中最有天賦、最有原創性和最具煽動性的一位文學批評傢”。
An Elegy for the Canon 開篇先是一篇挽歌,藉此錶達瞭對憎恨學派的憎恨。 ------------------------------------------------------------------ Art is perfectly useless, but all bad poetry is sincere. Oscar Wilde. this shall be engraved above every gate at every ...
評分這是一本讓我愉悅的書。酷似金庸小說的架構,加上並無注釋的散文風格。對經典審美標準是否成立?經典會不會消亡的爭吵,我已經沒什麼興趣。這場對憎惡學派(school of resentment)的戰爭在理論上基本輸瞭,但縈繞在文字間的一種悲情仍然動人。 我珍惜關於具體作傢的感受,一個...
評分 評分非常哀沉的序與結語,像是對文學和比較文學的悼詞。布魯姆說,如果不是生在30年代而是生在70年代,絕無可能研究文學。那我輩又是怎樣的異類呢?“文學的傳播就是文學的終結”,不錯,傳播把文學擴大到文化的範圍內。大傢覺得文學這個圈子太小瞭,於是用文化來終結它。創...
評分感覺很艱深,對於我這樣對西方經典不甚瞭瞭者而言很是艱深.因為他總在不斷拿這個作傢和那個作傢比較比較,在他看來,作傢的獨特性就在於突破瞭前輩的影響.有時會感覺行文拖遝,說來說去就一個意思.
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