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Holly Ordway, Tolkien’s Faith: A Spiritual Biography Holly Ordway,《托尔金的信仰》:精神传记
Q3 Arts and Humanities Pub Date : 2024-04-01 DOI: 10.3366/ink.2024.0223
Raymond Edwards
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引用次数: 0
Janka Kascakova and David Levente Palatinus (eds), J.R.R. Tolkien in Central Europe: Contexts, Directions, and the Legacy Janka Kascakova 和 David Levente Palatinus(编辑),《中欧的 J.R.R.托尔金》:背景、方向和遗产
Q3 Arts and Humanities Pub Date : 2024-04-01 DOI: 10.3366/ink.2024.0219
Łukasz Neubauer
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引用次数: 0
C.S. Lewis on Female Scholars: A Reply to John D. Rateliff C.S. Lewis 论女性学者:答复约翰-D-拉特利夫
Q3 Arts and Humanities Pub Date : 2024-04-01 DOI: 10.3366/ink.2024.0217
Jason Lepojärvi
In John D. Rateliff’s study ‘The Missing Women: J.R.R. Tolkien’s Lifelong Support for Women’s Higher Education’, Tolkien’s support of women is unfavourably contrasted with the supposedly dismissive attitude of C.S. Lewis. Rateliff offers three pieces of evidence in support of his argument that Lewis held a contemptuous attitude towards female research students in particular: a private letter by Lewis written in mock late-medieval English; Lewis’s comments about Damaris Tighe, the heroine in Charles Williams’s novel The Place of the Lion; and the character Jane Studdock in Lewis’s own novel That Hideous Strength. This paper argues that Rateliff’s evidence is not only limited but selective and misunderstood. What Lewis rebukes is academic complacency and vanity, not female researchers, many of whom Lewis respected and even befriended. The principle of biographical verification (grounding biographical speculations in biographical rather than imaginative literature) seriously complicates Rateliff’s argument.
约翰-D-拉特利夫(John D. Rateliff)的研究报告《缺失的女性》(The Missing Women:J.R.R.托尔金对女性高等教育的终生支持 "中,托尔金对女性的支持与 C.S. 刘易斯所谓的轻蔑态度形成了不利的对比。拉特利夫提供了三个证据来支持他的论点,即刘易斯尤其对女研究生持蔑视态度:刘易斯用模拟的中世纪晚期英语写的一封私人信件;刘易斯对查尔斯-威廉姆斯(Charles Williams)的小说《狮子之地》(The Place of the Lion)中的女主人公达玛丽斯-蒂格(Damaris Tighe)的评价;以及刘易斯自己的小说《可怕的力量》(That Hideous Strength)中的人物简-斯塔多克(Jane Studdock)。本文认为,拉特利夫的证据不仅有限,而且有选择性和误解。刘易斯斥责的是学术界的自满和虚荣,而不是女性研究者,刘易斯尊重甚至结交了许多女性研究者。传记验证原则(将传记推测建立在传记文学而非想象文学的基础上)使拉特利夫的论点严重复杂化。
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引用次数: 0
Richard Ovenden and Catherine McIlwaine (eds), The Great Tales Never End: Essays in Memory of Christopher Tolkien Richard Ovenden 和 Catherine McIlwaine(编),《伟大的故事永无止境》:克里斯托弗-托尔金纪念文集
Q3 Arts and Humanities Pub Date : 2024-04-01 DOI: 10.3366/ink.2024.0224
Giuseppe Pezzini
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引用次数: 0
K. Alan Snyder and Jamin Metcalf, Many Times and Many Places: C.S. Lewis and the Value of History K.艾伦-斯奈德和杰明-梅特卡夫,《多时多地》:C.S. Lewis 与历史的价值
Q3 Arts and Humanities Pub Date : 2024-04-01 DOI: 10.3366/ink.2024.0226
Philip Irving Mitchell
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引用次数: 0
The Unpublished ‘Mód Þrýþe Ne Wæg’ by C.S. Lewis: A Critical Edition C.S. Lewis 未出版的《Mód Þrýþe Ne Wæg》:评论版
Q3 Arts and Humanities Pub Date : 2024-04-01 DOI: 10.3366/ink.2024.0216
Andoni Cossio
As the title of this edition indicates, it provides a critical apparatus for a holistic understanding of this alliterative epistolary poem by C.S. Lewis, which has never appeared in print before. With this in mind, all points requiring clarification are addressed: a description and history of the manuscript, Lewis's relationship with the addressee, the dating of the work, the Old English phrases and connection to Beowulf, and the poem's alliterative nature. It is the editor's hope that the edition provides a solid foundation for all further work on ‘Mód Þrýþe Ne Wæg', a poem which highlights once more that Lewis the scholar and Lewis the author often operated under the same guise.
正如该版本的标题所示,它为全面理解 C.S. 刘易斯创作的这首以前从未印刷过的押韵书信体诗歌提供了一个批判性的工具。考虑到这一点,书中涉及了所有需要澄清的问题:手稿的描述和历史、刘易斯与收信人的关系、作品的年代、古英语短语和与《贝奥武夫》的联系,以及这首诗的拟声性质。编者希望该版本能为所有关于《Mód Þrýþe Ne Wæg》的进一步研究奠定坚实的基础,这首诗再次凸显了学者刘易斯和作者刘易斯经常以同样的面目出现。
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引用次数: 0
Becoming Psyche: The Stoic Way and the Platonic Way in Till We Have Faces 成为心理:直到我们有脸》中的斯多葛之道与柏拉图之道
Q3 Arts and Humanities Pub Date : 2024-04-01 DOI: 10.3366/ink.2024.0213
Brian Gregor
In C.S. Lewis’s novel Till We Have Faces, philosophy appears not merely as an academic subject but a distinctive way of life and paideia for the formation of the soul. We see this model of philosophy in the figure of the Fox, who practises Stoicism and instructs the three sisters – Orual, Redival, and Psyche – in its way. Lewis’s novel shows the Stoic care of the soul to be insufficient for the task set to Orual by the god – that she shall become Psyche – and gestures instead toward Platonism as offering a better model of paideia and a truer conception of the soul, both its desires and its ultimate destiny of union with the Divine. In the end, however, Orual’s encounter with the Divine also points beyond Platonism, anticipating a Christian conception of divine love and grace.
在 C.S. 刘易斯的小说《直到我们有了容颜》中,哲学不仅仅是一门学术,而是一种独特的生活方式和灵魂的形成。我们从狐狸的形象中看到了这种哲学模式,他奉行斯多葛主义,并以斯多葛主义的方式指导三姐妹--奥鲁阿尔、雷迪瓦尔和普希。在刘易斯的小说中,斯多葛派对灵魂的关怀不足以完成神赋予奥鲁阿尔的任务--她将成为普赛琪--他转而向柏拉图主义示好,认为柏拉图主义提供了一种更好的哲学模式,以及对灵魂、灵魂的欲望及其与神结合的终极命运的更真实的概念。然而,最终奥鲁阿尔与神的相遇也超越了柏拉图主义,预示着基督教对神的爱和恩典的概念。
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引用次数: 0
David J. Kendall, The Music of the Spheres in the Western Imagination 戴维-J.-肯德尔,《西方想象中的球体音乐
Q3 Arts and Humanities Pub Date : 2024-04-01 DOI: 10.3366/ink.2024.0220
Sarah Moerman
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引用次数: 0
‘He seems to be at the back of all the stories’: The Subtlety of Narnian Providence 他似乎在所有故事的背后":纳尼亚天意的微妙之处
Q3 Arts and Humanities Pub Date : 2024-04-01 DOI: 10.3366/ink.2024.0214
Isaac Augustine Morales, OP
Towards the end of The Horse and His Boy, as Shasta wanders blindly into Narnia, he unknowingly encounters Aslan, who explains to him the various ways that Aslan has watched over him dating back even to the boy’s infancy. It is a beautiful account of Aslan’s care for Shasta. If one were to focus exclusively on this passage, however, one might conclude that Narnian providence is merely a matter of external divine intervention and that creaturely agency plays little role in the way Aslan governs Narnia. An analysis of some of Lewis’s non-fictional writings in conversation with Thomas Aquinas uncovers a more subtle understanding of providence. For Lewis, as for Aquinas, providence incorporates the acts of free agents without compromising their integrity. Virtuous, indifferent, and even vicious acts all contribute in some way to God’s plan for the universe. The same can be said for Narnia, as one can see through representative examples from The Silver Chair, The Horse and His Boy, and The Magician’s Nephew. In these stories Lewis illustrates, to paraphrase his own words about Oedipus Rex, ‘how providence and free will can be combined, even how free will is the modus operandi of providence’.
在《马和他的孩子》的结尾,当夏斯塔盲目地闯入纳尼亚时,他无意中遇到了阿斯兰,阿斯兰向他解释了阿斯兰对他的各种照顾,甚至可以追溯到这个孩子的婴儿时期。阿斯兰对沙士特的照顾可谓无微不至。然而,如果只关注这段话,人们可能会得出这样的结论:纳尼亚的天意仅仅是外部神力的干预,而生物的作用在阿斯兰管理纳尼亚的方式中几乎不起作用。通过分析刘易斯与托马斯-阿奎那的一些非虚构作品,我们可以发现刘易斯对天意的理解更为微妙。对刘易斯和阿奎那来说,天意包含了自由人的行为,但又不损害他们的完整性。善意的、冷漠的,甚至是恶毒的行为都以某种方式为上帝的宇宙计划做出了贡献。纳尼亚》也是如此,我们可以通过《银椅子》、《马和他的孩子》以及《魔法师的侄子》中的代表作来了解。在这些故事中,套用刘易斯自己关于《俄狄浦斯王》的说法,他说明了 "天意与自由意志如何结合,甚至自由意志如何成为天意的运作方式"。
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引用次数: 0
Hamish Williams, J.R.R. Tolkien’s Utopianism and the Classics 哈米什-威廉姆斯,J.R.R. 托尔金的乌托邦主义与经典作品
Q3 Arts and Humanities Pub Date : 2024-04-01 DOI: 10.3366/ink.2024.0227
Elena Sofia Capra
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引用次数: 0
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Journal of Inklings Studies
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