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|Other Titles: ||From Acedia to Dandyism: Baudelaire as Case Study|
|Issue Date: ||2014-12-30 11:17:13 (UTC+8)|
|Abstract: ||波特萊爾的靈性思維承接了西方世紀初之修道士的遺風。其主要特質在於它意識到人類本質上的曖昧，有兩種矛盾的傾向相互拉扯：一股力量偏向上帝，另一股力量偏向撒旦。懶抑(L’acédie)這個詞彙同時代表著對世界的嫌惡與對天堂般的他處的嚮往，對應了上述之雙重性的核心內涵。但在波特萊爾的身上這個詞彙有了較《現代》的稱呼：愁悶。波特萊爾將它視為人類所被圍繞的《罪惡》威脅中最有害的。然而除了靈性範疇的思考，懶抑之意涵的爭議性也激起美學上的探討，筆者認為這與波特萊爾之於纨絝子弟(dandysme)的觀念有直接連繫。這個研究旨在於透過波特萊爾的例子建立起兩種觀念之間微妙的前後連繫關係：一者為從最初神學與基督教道德思想所擷取的觀念，一者為表面上看似純屬美學的纨絝子弟主義。\r懶抑行為的部分內涵來自一種對完美的要求，因而它與時間和行動密切相關。人應善用時間，並能在其中快活舒展。對波特萊爾來說，人的幸福是造物者對人的期待。論文要分析他如何用《贖金》一詞凸顯了人類實踐幸福的義務性。但在這種（個人）實踐觀念的纏繞下，波特萊爾卻目睹自己像是受阻礙的人，如同一個有裂縫的鐘《cloche fêlée》。也就是在個人舒展生命的高貴舉動的同時，他也活在失敗的幽靈下。正是由於這個《缺陷》，導致靈魂總無法達成其完整性。這個現象在波特萊爾的纨絝子弟哲學中展現：時髦者在無法自然地自我表現下，只能藉由矯飾的方式來達成。然而波特萊爾的纨絝子弟主義絕非一種無緣無故的姿態，相反地，它代表一種兼具形上學與美學的要求。論文最後將對波特萊爾在詩學方法運用上的意涵進行探索，誠如他自己所言，其精神在於《從惡之中萃取美麗》。本研究一方面闡釋波特萊爾的文學創作是如何根深蒂固於基督教的靈性思維，另方面反對將波特萊爾的作品視為對病態事物無緣由之迷戀的偏見。|
Under the influence of Christianity, the spirituality of Baudelaire has affinity with that of the monks of the first century. It is characterized by his consciousness of the fundamental ambiguity of human nature which is drawn alternately by two contrary tendencies: one toward God, the other toward Satan. “Acedia,” which means the disgust with the world and the yearning for paradise, is close to the core idea of this ambiguity. Its modern expression, tedium, which for Baudelaire is the worst of the《sins》that the human being is exposed to. Besides the spiritual aspect, acedia is a problematical concept which also generates reflections of the esthetic. In effect, it has a close relationship with Baudelaire’s philosophy on dandyism. This paper aims to establish the delicate affiliation between the two aspects of acedia: one is about the primitive theology and the Christian morality; the other concerns the dandyism which is apparently considered as a purely esthetic concept.This study focuses first on the question of time and action because the acedia demands perfection and its accomplishments are closely related to these two elements. For the second part, I question if man’s happiness is one kind of 《ransom》 that the Creator expects man to pay. In the case of Baudelaire, obsessed by his personal realization of happiness, however, he considers himself thwarted, a man who lives with the ghost of failure during this noble enterprise. It is this break that makes the integrity of soul difficult. Baudelaire’s philosophical concept about dandyism is built on this base: the dandy is one who is incapable of asserting himself naturally. He tries to attain this goal in an artificial way. However, Baudelaire’s dandyism is not a gratuitous attitude; on the contrary, as a dandy, his demands are not only esthetic but also metaphysical. In conclusion, I question the meaning of the poetic approach of Baudelaire which intends to 《extract the beauty from the evil》. This study aims, therefore, not only to prove how Baudelaire is deepl -rooted in the Christian spirituality, but also to contradict the prejudice which reduces the works of Baudelaire to a gratuitous fascination about the morbid.
|Relation: ||外國語文研究, 19, 19-58|
|Data Type: ||article|
|Appears in Collections:||[歐洲語文學系] 期刊論文|
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