Weep Not for Me: Women, Ballads, and Infanticide in Early Modern Scotland by Deborah A. Symonds (review)

Gaye McCollum
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Abstract

aesthetic communication" (328). Unlike Wotdswotth, Eliot in his "fotays across 'frontiets of consciousness'" (321) sensed die mysterious and unpataphtasable meaning inherent in poetry's primitive dtumbeat. Matks clarifies Eliot's telling idea that a wotd's music rises out ofcrossed colotations—one from the odiet wotds in its immediate context, the othet from meanings and associations of the wotd in othet contexts. In the "musical" possibilities ofShakespeare's dramatic vetse, Eliot envisioned "one of the most dating conceptions ofpoetic language ever proposed" (329). Unlike Enlightenment Know-It-Alls and Postmodern Know-Nothings, Marks resides firmly in the camp of the Know-Somethings. Though he cannot espouse poststtuctutal excesses—Derrida's deconsttuctive hetmeneutics, nihilism, the death ofaesthetics, die authot, referentialiry, and the test—Matks in his Epilogue neithet ignores not distorts its innovations, as do some of its strongest suppottets, both English and American. Ofpatticulat interest ate Matks' insights into Harold Bloom and Geoffrey Hartman, celebtatots of poetic expressionism, "repelled by the dehumanizing tendencies of poststtuctutalism" (350). While litetary ideas become ever more subtle, poetic language temains a mystery. This paradox tantalizes not only poetry-lovers but egalitarian textualists who yearn to conflate undet the same linguistic laws the poetry of John Keats and die pattet of John Doe. During the great Anglophone debate, most disputants, Matks notes emphatically, sensed "that in poetry language is employed in a manner, and widi an effect, that sets it apart from all othet kinds of speech ot writing" (13). That no dieory has ever captured fully poetry's "unique essence" or the teadet's experience of its "wondrous ways" is fot Matks axiomatic. To feel poetry's "magic," however, in no way "relegates to an exercise in futility die centuries of effort to discovet, and to fotmulate in tational tetms, the means by which that powet is activated" (21). Taming the Chaos is a mastetpiece of evaluative histoty, the refined teal thing that quickens the serious student once again to the discipline, beauty, and worth of litetary scholarship—itself no mean tarnet of the chaos, ^r
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《别为我哭泣:近代早期苏格兰的女性、歌谣与杀婴》黛博拉·a·西蒙兹著(书评)
审美交流”(328)。与沃兹沃斯不同的是,艾略特在其“穿越‘意识的前沿’的旅程”(321)中感受到诗歌原始节奏中固有的神秘和不可思议的意义。马特斯澄清了艾略特的观点,即一个世界的音乐是从交叉搭配中产生的——一个来自其直接语境中的日常词汇,另一个来自世界在其他语境中的意义和联想。在莎士比亚戏剧作品的“音乐性”可能性中,艾略特设想了“有史以来最古老的诗歌语言概念之一”(329)。与启蒙运动的无所不知和后现代的无所不知不同,马克思坚定地站在“有所不知”的阵营中。尽管他不能拥护后结构的过度——德里达的解构主义阐释学、虚无主义、美学的死亡、作者的死亡、参照和测试——马克在他的后记中既没有忽视也没有扭曲它的创新,就像它的一些最有力的支持者一样,无论是英国人还是美国人。特别令人感兴趣的是Matks对哈罗德·布鲁姆和杰弗里·哈特曼的见解,这两位诗歌表现主义的名人“被后结构主义的非人性化倾向所排斥”(350)。虽然文学思想变得越来越微妙,但诗歌语言仍然是一个谜。这一悖论不仅让诗歌爱好者着迷,也让平等主义的文本主义者着迷,他们渴望将约翰·济慈的诗歌和约翰·多的诗歌归入同一语言学法则。在这场以英语为母语的大辩论中,大多数争论者,马特克斯着重指出,感觉到“在诗歌中,语言的使用方式和效果,使它与所有其他类型的言语或写作区别开来”(13)。没有一种理论能完全捕捉到诗歌的“独特本质”,也没有一种理论能完全捕捉到诗歌的“奇妙之处”,这是马克思的公理。然而,要感受诗歌的“魔力”,绝不能“把几个世纪来发现和用语言表述激活这种力量的手段的努力,贬低为一种徒劳的练习”(21)。《驯服混乱》是一部评价历史的杰作,它是一件精致的、真实的东西,它使严肃的学生重新认识到文学研究的纪律、美和价值——文学研究本身并不意味着混乱的目标,^r
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