This is what Tynjanov says: In formalist historiography, the prime significance of major social factors is not at all discarded.
提尼亚诺夫这样说:,在形式主义者编写历史时,并没有完全忽略主要社会力量的重要性。
It's important in Darwinian terms to have it in the back of our minds, and that's what Tynjanov is insisting on.
它是达尔文主义的重要特征,也是提尼亚诺夫坚持的。
To which there could many answers at the Battle of Mantinea, but it seems there's a much easier answer.
曼提尼亚战役可能会给我们很多答案,但以下的回答可能是最直接的
In 1928, and this is the next quotation on the handout, Milton has come to represent for Virginia Woolf a very different type of cultural force.
在1928年,这是讲义中的下一条引语,弥尔顿对佛吉尼亚·伍尔夫又成了,一种不同类型的文化力量的代表。
This is in a state that barely extends beyond Brandenburg and Pomerania in what now is Western Poland, and still Prussia in the unified Germany.
当时的普鲁士基本上就是勃兰登堡和波美拉尼亚,在德意志第二帝国时期仍保留普鲁士王国的建制,历史上的波美拉尼亚现位于波兰西部
He survived the Battle of the Wilderness, the Battle of Spotsylvania Court House, the Battle of Cold Harbor, the entire Siege of Petersburg from August of '64 all the way until the end of March of 1865.
他在荒地战役中存活了下来,经历了波特瑟尔韦尼亚县府战役,和冷港战役,从1864年8月的彼得斯堡包围战,直到1865年五月底
He's almost a mythological figure who can sanction, who can authorize this revolution in women's writing that Virginia Woolf is beginning to prophesy here early in the twentieth century.
他是神话般的人物,可以批准,可以授权这场女性文学的革命,这场革命佛吉尼亚·伍尔夫,在20世纪早期就预言到了。
Those are the categories of value that we tend to associate or to affiliate with our other favorite writers, writers as diverse as Shakespeare and Virginia Woolf, for example.
我们往往将这类正面的感受,与其他一些喜爱的作家相联系,这些作家千差万别,例如莎士比亚和佛吉尼亚·伍尔夫。
Thucydides has an interesting passage in there, in which he says that the Spartans win the Battle of Mantinea and Thucydides says that the Spartans did not pursue the hoplite.
关于这一点,修昔底德有段精彩的论述,在讲斯巴达人赢得曼提尼亚战役时提到过,他说,斯巴达人不追击敌人
In Virginia Woolf's terms, Satan is trying to look past God's bogey.
用佛吉尼亚·伍尔夫的话说,撒旦是想无视上帝的惑众妖言。
Now we'll fast forward a couple of centuries and look at Virginia Woolf.
我们快进几个世纪,看一下佛吉尼亚·伍尔夫。
South of the Aeolian section of that was the region of Asia Minor inhabited chiefly by Ionians, the people on the mainland who are the main Ionians are the Athenians.
位于小亚细亚地区的伊奥利亚南部,主要居住爱奥尼亚人,而在内陆居住的爱奥尼亚人,主要都是雅典人
Now when Virginia Woolf writes that Milton's bogey has shut out the view of his female readers, she seems to be suggesting that the specter of Milton blinds women to the things that they should be seeing, the most important truths out there in the world.
当佛吉尼亚·伍尔夫写道弥尔顿的惑众谣言遮挡了,她的女性读者的目光时,她似乎是在说,弥尔顿的幽灵让女性对她们应该看到的,东西视而不见,这些东西正是世间最重要的真理。
That's why I gave you the extraordinary passage on your sheet, the end of Tynjanov's "On Literary Evolution," written also 1927, written also, in other words, in response to Trotsky's Literature and Revolution.
这就是为什么我给你们了这篇精彩的文章阅读,1927年蒂尼亚诺夫在,文学进化,中写道,这也是,他对托洛斯基,文学与革命,的回应。
If you are reminded here by the passage of Tynjanov that I gave you where he makes the distinction between literary history as evolving and literary history as modified by outside circumstances, I think it would be a legitimate parallel.
如果你们可以会想起我以前让你们读的提尼亚诺夫,那篇区分作为演变和,由外界因素改造的文学史的文章,那么一切就合乎逻辑了。
In Babylonia, for instance, and this I think was typical, Hammurabi was not a god, but as we know, thank God, by the great steely that he left, which is now in the Louvre.
而在巴比伦尼亚,汉莫拉比并不是神,但是如我们所知,他留下了现藏于卢浮宫的铁证,这真得感谢上帝
when Miletus starts the Ionian rebellion.
由米利都发生的爱奥尼亚叛乱开始
I mentioned earlier that it's Virginia Woolf who's largely responsible for our sense of Milton's identity as an oppressive patriarchal literary voice, but Virginia Woolf, too, had inherited these contradictory ways of thinking about Milton and about Milton's power.
我先前提到过,我们之所以会,把弥尔顿看作是男权主义在文学领域的发言人,在很大程度上是由于佛吉尼亚·伍尔夫,但佛吉尼亚也继承了这互相矛盾的,思考弥尔顿及其力量的方式。
But in citing the power of what she claims to be this Puritan bogey, Virginia Woolf really suddenly reveals, I think, how difficult it is even for her to shut out entirely the real -or it might just be the bogus--power of John Milton.
但是通过指出这她称之为清教徒式的妖言的力量,佛吉尼亚·伍尔夫的确突然间向人们展示了,我想,即使是她,想要完全抵御弥尔顿的切实存在的力量,-也有可能仅仅是蛊惑人的妖言--是非常困难的。
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