Connotations: A Journal for Critical Debate最新文献

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Poetic Justice: A Few Reflections on the Interplay of Poetry and Justice * 诗歌正义:关于诗歌与正义相互作用的几点思考*

Connotations: A Journal for Critical Debate

Pub Date : 2015-05-01 DOI: 10.15496/publikation-20798

Angelika Zirker

Poetic justice is one of the most contentious literary issues. On the one hand, it has been seen as a fulfilment of the demand that literature should be ethical, useful and instructive, and, on the other hand, it is said to show the inappropriateness of such a demand. Salman Rushdie aligns himself with the latter school when he, in his acceptance speech of the Hans Christian Andersen Award on August 17, 2014, says about storytelling:The good can lose, and fables can have anti-heroes instead of heroes. In the Indian animal fables of the Panchatantra, the two jackals at the heart of the stories are anything but good. One of them is devious, even Machiavellian, and the other, much more devious. Right does not always triumph. In fact, in these stories, it rarely does. [...] The story's amorality makes it more attractive to us than a clear moral message would.But poetic justice still has its defenders, too, especially when it is not restricted to awarding virtue but comprises the influence of literature on concepts and practices of justice. Martha Nussbaum, for example, in her reflections on Poetic Justice and the proposed "ethical turn"1 refers to the classical concept of prodesse and docere.2 Accordingly, literary texts are supposed to expose and present moral concepts in a manner that enables the reader to engage with the events presented.These first observations lead to the question whether poetic justice and aesthetic quality can go together. Does the success of a literary work perhaps even depend on the fact that it does (not) cater to our feeling of justice? These questions are answered in different ways when the claim is made that literary texts contribute to "judicial thinking" (Kertzer 2)3 or when poetic justice is called unpoetical, even trivial.4 They are moreover linked to literary genres: Zach, for instance, argues that a poetically just ending is incompatible with tragedy (4-5), while Ebbs regards poetic justice as a concept that allows for a didactically effective ending only in tragedy (65) .5 Nussbaum, conversely, does not consider drama at all in her study and regards the novel as the most apt paradigm of ethical reflection because of its "interest in the ordinary" (9).6 Another question concerns literary periods: are there times in which the concept of poetic justice is prevalent? Rushdie seems to think so when he refers to the "modernity" of relinquishing justice in literary texts7; Kaul and Zach in their monographs on poetic justice also seem to show this view when they link its rise and fall to religion and secularization and claim that the poet's ideal of justice is based on a concept of divine order (see Zach 436; Kaul 12).8 But then evidence for its ongoing relevance is found, for example, in the fact that the summer season 2015 at Shakespeare's Globe Theatre in London was titled "Justice and Mercy,"9 two concepts which are intricately linked to the topic of poetic justice.Given these reflections, it does not appear to make s

诗歌正义是最具争议的文学问题之一。一方面，它被认为是对文学应该是道德的、有用的和有教育意义的要求的满足，另一方面，它也被认为是这种要求的不恰当之处。2014年8月17日，萨尔曼·拉什迪(Salman Rushdie)在接受安徒生奖(Hans Christian Andersen Award)的获奖感言中表示，自己与后者站在了一起。他在谈到讲故事时说:好的东西可能会失去，寓言中可能会出现反英雄，而不是英雄。在《潘查坦陀罗》的印度动物寓言中，故事中心的两只豺狼一点也不好。其中一个是狡猾的，甚至是马基雅维利式的，而另一个则更加狡猾。正义并不总是胜利的。事实上，在这些故事中，它很少这样做。[…这个故事的非道德性比一个清晰的道德信息更能吸引我们。但诗性正义也有它的捍卫者，尤其是当它不局限于对美德的褒奖，而是包含文学对正义概念和实践的影响时。例如，玛莎·努斯鲍姆(Martha Nussbaum)在她对“诗意正义”(Poetic Justice)的反思和提出的“伦理转向”(ethical turn) 1中提到了经典的过程和严谨的概念因此，文学文本应该以一种使读者能够参与所呈现的事件的方式暴露和呈现道德概念。这些最初的观察导致了一个问题，即诗歌正义和美学品质是否可以并存。一部文学作品的成功是否取决于它是否迎合了我们的正义感?当有人声称文学文本有助于“司法思考”(Kertzer 2)时，或者当诗意的正义被称为不诗意的，甚至是微不足道的时候，这些问题的答案就不同了此外，它们还与文学类型有关:例如，扎克认为，诗意的公正结局与悲剧是不相容的(4-5)，而埃布斯认为，诗意的正义是一种概念，它只允许悲剧中具有教学效果的结局(65)。相反，努斯鲍姆在她的研究中根本不考虑戏剧，并认为小说是最合适的伦理反思范式，因为它“对普通事物感兴趣”(9)另一个与文学时期有关的问题是:是否存在诗性正义概念盛行的时期?拉什迪在谈及文学文本中放弃正义的“现代性”时似乎也是这么想的;Kaul和Zach在他们关于诗歌正义的专著中似乎也表现出这种观点，他们将诗歌正义的兴衰与宗教和世俗化联系起来，并声称诗人的正义理想是基于神圣秩序的概念(见Zach 436;科尔在12)。8但随后，人们发现了它持续存在的相关性的证据，例如，2015年伦敦莎士比亚环球剧院(Shakespeare’s Globe Theatre)夏季演出的主题是“正义与仁慈”(Justice and Mercy)，这两个概念与诗意正义的主题有着错综复杂的联系。考虑到这些反思，简单地争论支持或反对诗歌正义本身似乎是没有意义的，而是旨在获得对这一概念更复杂的理解。它如何对文学文本的诗学和美学做出贡献，同时又如何对文学文本与现实的关系做出贡献?如果我们回顾一下“诗性正义”这个词和这个概念的历史，我们会发现，尽管赖默在1677/78年才创造了“诗性正义”这个词，但这个概念要早得多。我们在柏拉图的《理想国》中找到了最初的反思，他抱怨说……诗人和散文作家[演说家]告诉我们关于人类最重要的事情是不好的。他们说，许多不公正的人是幸福的，而许多公正的人是悲惨的，不公正如果不被发现是有益的，正义是别人的好处，但自己的损失。我想我们应该禁止这些故事，命令诗人写相反的诗，讲相反的故事。…

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Connotations: A Journal for Critical Debate

Pub Date : 1900-01-01 DOI: 10.1016/s0262-4079(17)31737-2

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