解释不可解释:后9/11小说中的邪恶问题,特别参考唐·德里罗的《堕落的人》

Umar Shehzad
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引用次数: 0

摘要

对邪恶的描述是一种矛盾的结构,因为正如特里·伊格尔顿(Terry Eagleton)所说,邪恶就像“只穿着一条巨大的蟒蛇登上拥挤的通勤火车”,也就是说,从本质上讲,它是不可理解的。然而,邪恶被各种各样地描述为宗教的下腹,道德的后院,不可同化的废物和存在的副产品。在后9/11小说中,邪恶的问题以三种截然不同且相互矛盾的方式处理:作为宇宙秩序的裂缝,作为国际舞台上强权政治的不可避免的后果,最后作为正常人类状况的一部分,因此是普通日常生活的延续。唐·德里罗(Don DeLillo)的《坠落的人》(Falling Man)是一部重要的后9/11小说作品,展现了这三种策略。因此,当小说开始讨论一些大问题时——人与上帝、善与恶、决定论与自由意志、东方与西方,叙事很快就下降到对日常生活的描述和它所带来的小情感戏剧,让基本原理自生自弃。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Accounting for the Unaccountable: The Problem of Evil in the Post 9/11 Fiction with Special Reference to Don DeLillo’s Falling Man
An account of evil is an oxymoronic construction because, as Terry Eagleton puts it, evil is like “boarding a crowded commuter train wearing only a giant boa constrictor” i.e. incomprehensible by its very nature. However, evil has variously been described as the underbelly of religion, the backyard of morality, and inassimilable waste and byproduct of existence. In the post 9/11 fiction, problematics of evil have been dealt in three distinct and mutually contradictory ways: as a fissure in the cosmic order, as an inevitable fallout of power politics on the international stage, and finally as part of the normal human condition and thus a continuation of average everydayness. Don DeLillo’s Falling Man, an important post 9/11 work of fiction, stages all three strategies. Therefore, when the novel starts with taking up the big questions – Man vs God, good vs evil, determinism vs free will, east vs west, the narrative soon descends to the depiction of the average dailiness of the daily and the little emotional dramas it entails, leaving the fundamentals to fend for themselves.
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