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引用次数: 1
摘要
贝克特的散文、戏剧、通信和工作笔记中包含了大量与无意识、非自愿的身体功能和物质性有关的过程。在这方面,身体的内脏和它们的过程不能被恰当地说成是属于主体的,然而,我们有代理控制的一切都是以这些更深层次的植物或生理过程为前提的;正如莫洛伊所说,思想和感情在身体的“洞穴”中“跳舞”。如果“人”的概念是以理性为前提的,那么脏器就是非人的,像物体一样。贝克特在《How It Is》中强调情感和本能体验的反理性主义(以及小说中对巴甫洛夫条件反射和华生行为主义的隐晦暗示)与人文主义传统中更高层次的互文引用相矛盾。
Beckett’s prose, drama, correspondence and working notes contain numerous references to processes that pertain to unconscious, involuntary bodily functionality and materiality. In this respect, the body’s viscera and their processes cannot properly be said to belong to the subject, and yet everything over which we have agential control is premised on these deeper vegetative or physiological processes; thought and feeling, as Molloy puts it, ‘dance their sabbath’ in the ‘caverns’ of the body. If the conception of the ‘human’ is premised on rationality, then the viscera are non-human, object-like. Beckett’s anti-rationalist emphasis on affective, visceral experience in How It Is (along with the novel’s veiled allusions to Pavlov’s conditioning and Watson’s behaviourism) operates in tension with the more elevated intertextual references that signpost the humanist tradition.