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《鲁滨逊漂流记》 - 书评

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11#
发表于 2013-10-29 08:03:49 | 只看该作者
  
  我发现豆瓣的评论,大多评论起这本书,都在讲它的社会意义,讲它的背景,或者从中得出什么高深哲理。
  而在豆瓣之外,有关它的介绍也是如此。
  真是叫我困惑。
  其实这本书最大的价值,在于它的趣味性,至于社会价值什么的,什么资本主义开扩精神之类的话,层出不穷。
  其实帧要说意义的话,就在于它开发了一个独特的世界,一个人,在一个孤岛上,是如何生活的。
  这么说吧,当忙活了一天,然后靠在温暖的床上或者沙发上,泡上一杯麦片,一边读着主人公在摘葡萄干种面包,一边吃着葡萄干和面包,才是本书带给人们最大的价值~
  也就是说此书的文学价值和趣味价值的比重如果是九,其他的就是一。

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12#
发表于 2013-10-29 08:41:11 | 只看该作者
  这是我经典名著之旅的第一站。
  看到这本书的评价:每个小男孩都有一颗航海的心。我就不可抑制地想要看这本书。中途有一两次想放弃,我为啥要花时间在这个看起来重复的故事上?但每次又说服自己要有始有终。于是,我坚持了下来,读完了它。
  鲁滨逊总是有一颗躁动不安的心,只要他活着,如果他生活在现代的中国,肯定一直梦想着去远方,也会努力地实践着。
  但是在宗教信仰方面,我就不知道他是否会皈依我佛,因为中国的传统佛教根本不像基督教一样会通过文字传递。那么当他一个人地处荒岛时,如何通过宗教媒介达到平衡自己的内心世界呢!
  人们常说,名著应该在中学时期最远在大学时期读一读,那时更容易被触动。我中学时期只看过几本言情几本武侠很多知音和《钢铁是怎样炼成的》《江姐》,大学时期开始有更多的机会接触名著,那时过得浑浑噩噩,看书总是半途而废。而现在我已经23岁了,才开始想着将逝去的名著阅读时间找回来,会不会晚?我不去管这个,因为在我的脑海里,什么时候开始都不迟,迟的是总是迟疑踌躇,不去开始不去坚持。
  跟着鲁滨逊去冒险,去远方,我觉得是一件很美的事!让我知道海洋除了“温文尔雅”还有“怒火熏天”,让我知道为啥当初英国人葡萄牙人西班牙人是去了北美去了巴西而不是来到了中国找到了印度,让我明白美好的国度是靠自己去践行的而不是靠想象可以抵达的。
  谢谢笛福!
  

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13#
发表于 2013-10-29 10:33:35 | 只看该作者
  感谢上帝给我的一切,我的遭遇没有变得更坏,怀有一颗感恩的心,保持积极的态度。同伴葬身大海,而鲁本逊孤身一人流落荒岛的时候,面对的是无尽的孤独和多得数不清的困难、恐惧。在这种艰难无助绝望的环境下,鲁本逊之所以能走出了这种另人绝望的泥潭,他付出了劳动和智慧,最主要的是学会了感恩,有了积极的面对生活的态度,最终过上了希望的生活。鲁本逊的遭遇和经历,诠释了人活着的意义。

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14#
发表于 2013-10-29 12:25:22 | 只看该作者
  One day, somehow you are flung down into a completely strange island. Being shocked and confused, you slowly recover your consciousness and come to realize the situation. Pouring rain splashes the ground while lightning flashes across the sky. Thick clouds prevent the sun from shedding its beam. Roaring beasts lurk in the jungle and, with wind, its roar echo so far to pack a visceral punch. As hope of rescue sliding into oblivion, doom is looming up in this pathetic world. If there is any title that fits this scenario, that would be 2012.
  This is the setting of Robin Crusoe, the ground breaking novel in the history of English literature. Published on April 25, 1719, it was written by British novelist Daniel Defoe and duly gained its well reception from the public. It’s said that Robinson Crusoe had spawned more than seven hundred alternative versions and was translated even in languages such as Inuit, Coptic, and Maltese. People even create a word “Robinsonade” to describe books that featuring the same genre of Robinson Crusoe. (Wikipedia, 2012)
  The plot of the book is about the adventure of Robinson Crusoe. Against the backdrop of imperial colonialism and oceanic exploration, Robinson, just like many others in his time, defied his parents’ wish and set off to the sea to fulfill his dream of being an adventurer. Yet the course of his pursuit never did run smooth. Many a time he was either marooned or wrecked during his expedition before miraculously find rescue. In spite of continuous setbacks, the intoxicating excitement of adventure kept him so spellbound that he constantly summoned up his courage to sail out again and again. Pride will have a fall, and he is no exception. Robinson was finally penalized by a vicious storm. With his ship wrecked, his dream sunk into the ocean of oblivion alone with the wreckage and his companions’ bodies. Nevertheless the storm didn’t take away his life. Instead, it gave him a brand new one. As a lone survivor, Robinson drifted to a hitherto unknown island. The situation is just as dire as what had been described in the first paragraph. Yet it is exactly under this circumstance that gave rise to an outer heaven.
  The island, or, more accurately, the new world, is the central stage of Robinson Crusoe.  It distinguishes the novel from many others as it provides a different setting, one that has none of the traditional features of human society and requires new approaches to assess. Readers must abandon their take-for-granted cognitive system in this island and follow nature’s rules, which render it a fine subject for Reader-oriented studies. According to Reader-oriented theories (Selden, 2004), perceivers of a text should play an active role in processing and constructing the meaning. The text itself has no existential meaning until it is perceived through the codes applied by the readers. This activity is like a transaction. Readers receive input from the text, process it with their cognitive codes, and then produce their own understanding. It is through this interaction between readers and text that the existing world of the novel emerges. Yet different readers have different codes in their mind that could lead to various understandings. This is due to “the framework of concepts and assumptions” (Selden, 2004) in readers’ mind may vary through the passage of time, development of science and culture. In Hans Robert Jauss’ words (2004), this means the changing of “horizon of expectation”. Readers’ criteria of judging about a text are by no means unchangeable. Selden held similar opinion as he wrote “a literary work is not an object which stands by itself and which offers the same face to each reader in each period”. (2004) Moreover, “our consciousness both projects the things of the world and at the same time is subjected to the world by the very nature of existence in the world”. (Heidegger, 2004) Although the readers take the initiative by assessing the text through their own cognitive codes, their conception are still subject to the influence of the framework they have in mind. So, in order to assess the text from a more objective viewpoint, an integrated approach which combines the horizon of expectation form different periods should be adopted. That is to say, the interpretation of Robinson Crusoe should be conducted from both the past and the present framework of understanding. Standing upon such an inclusive point of departure, the interfering elements, which are imposed by the prevalent framework of understanding from different eras, can be reduced to a satisfactory range.
  18th century is the prime time when the Great Britain develops at full throttle. With Spain and Netherland, the two naval giant who stood at its path to hegemony, soundly defeated, the Great Britain cements its control over the sea and stretch its hand to every potentially profitable corner on the world, nearly leaving no stone unturned. It is from the outset of such that the adventure of Robinson Crusoe begins. Inheriting those great navigators’ DNA, namely, Amerigo Vespucci, Ferdinand Magellan, Diogo Ribeiro, Robinson is enthralled by their thrilling experiences and inspired by their heroic spirits. It is only a matter of time for him to follow his Renaissance predecessors’ path and sail towards “terra incognita” (Ptolemy, 2006) – a typical demonstration of the young’s idiosyncrasy in his time. Driven by their daring and aggressive nature, taking pride in their supreme ethnic status in the world, this generation continuously set sail to the sea, hunting for treasure, uncharted territory, and traditional glory. At that time, these were usually hailed as heartening deeds. However, judging from modern time viewpoint, these people are transmogrified into vanguards that bring about calamity. Insidious trade that blemishes human history, regional conflicts that burns the ground of neighborhoods, poignant destitute that plagues people for centuries, all of these are more or less attributed to those great expeditions. Furthermore, the age of sail also shaped the adventurous spirit into the backbone of the British. The traditional glory derives both a sense of honor concerning expedition and pressure of its maintenance to their descendants. They admire the achievements of their fathers, and are eager to maintain these glorious legacies. Many British still engage in expedition, especially on sea today. To give several examples, in literature there are Robert Louis Stevenson’s Treasure Island and H. Rider Haggard’s King Solomon’s Mine. In reality, sadly, there is Robert Falcon Scott. The Royal Navy officer’s ill-fated venture to South Pole ended up in disastrous fashion with his team being firstly thrashed by the Roald Amundsen-led Norwegian expedition, and then annihilated by the malicious weather on their way home. The disaster reveals another aspect of the British traditional spirit of adventure. They tend to halo those who give everything including life on their course. They usually put the expedition at first place and their lives come only second. In every adventure, it surely will be dangerous. Yet for the British to die on the road of some grand journey is nothing ignominious. Rather, they see it as a decent, or, even heroic and moving ending. The origin? Most likely derived from the era Robinson lived. In this sense, it may explain why Robinson is so addicted to his journey despite the menacing threats he constantly came across. In contrast, the Norwegian creed of adventure is simple – “you go and you come back whole”. (Alexander, 2011)
  Following the discussion of our world is the discussion of the island. Virtually, this is another world. For one thing, here is a heaven for every explorer. For another, none of human society’s rules and regulations can exert its power here.
  A look in the past will find sufficient evidence to support the claim that it is a heaven. Discovery of new land, sole occupation, fertile soil, obedient servant, together these things well represent the dream of the explorers at that time. Robinson came to realize it all on the island. He made himself the king of the island and built up the kingdom day by day. At first he was only concerned about his own safety, food supply, etc. Then he slowly found out that this place, rather than a living hell, was actually a land of wonder, a new frontier entirely intact from human exploitation. More importantly, he alone possessed it all. Under his reign, plantation vibrantly grew over the ground; flocks casually scattered across the land; defense firmly fortified with guns and powders in stock; even the barbaric Friday turned civilized to help him governed the island. This is why readers at that time didn’t bear much tragic feelings towards Robinson. Rather, when it’s time for Robinson to leave the island, they are prompt to run sentiment since they as well have to bid farewell to this place. For them, the island is exactly what the explorers and navigators have been looking for – an ultimate dream destination that suits the then prevalent ideal. It is safe to say that Robinson stands out as an icon that inspire and encourage many readers at his time and on to embark on their own voyage.
  From a comparatively modern viewpoint, readers’ attention naturally shifts to the island’s unique, exclusive existence. This place is simply out of the grid – an outer world. If you are bored with your jobs, sick of your boss, tired of pretense, have enough with the hypocrites, frustrated by the reality, disappointed at the world, cannot stomach your assignments anymore such as a two-thousand-word thesis, I hereby extend my sincere congratulations to you on that you can find yourself a lovely shelter in Robinson Crusoe. On the island there is no trace of those suffocating rules and regulations from modern society; neither does it have any nuisance to spoil your mood. You can embrace freedom here like never before and this is thing that touches present readers most. Readers always seek resonance with their real life in literary works. As for the contemporary ones, the mounting pressure from different aspects of life forges a heart yearning for solace. It is not some beautiful words or stacks of money but a tranquil place that can calm people’s mind, that can make you sit down and enjoy nature’s beauty without the slightest bit of anxiety in human society. On Robinson’s island readers are entirely held in nature’s power. For them the reading process transforms into a pleasant journey in a hideout resort. A world they may linger on and on.
  Through the above discussion, the combination of readers’ response in both past and present naturally sparks the term “Outer Heaven” (Kojima, 2010) off my mind. It perfectly presents the readers’ passion for adventure in the Robinson’s age as well as the modern opinion that regards the island as a runaway paradise. Still, all the discussion is subject to our contemporary “paradigm”. (Kuhn, 2004) To completely break away from the current cognitive framework seem impossible. So to integrate past and present opinions and give a comprehensive conclusion are the best one can do. Furthermore, maybe there is still another thing, to wait for the future trend of understandings.
  

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15#
发表于 2013-10-29 13:00:36 | 只看该作者
  理性既是數學本質和基礎,只要我們對於一切事情都用理性加以分析,加以比較, 加以清楚的判斷,人遲早都可以掌握一種工藝技術。 在造物手中,人生是怎樣一個光怪陸離的東西!在不同的環境中,人類的感情怎樣 變幻無常!我們今天所愛的,往往是我們明天所恨的,我們今天所追求的,往往是 我們明天所逃避的,我們今天所願望的,往往是我們明天所害怕的, 甚至是膽戰心驚的。

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16#
发表于 2013-10-29 13:33:25 | 只看该作者
  哲学思想,从古到今,外国(欧洲、亚洲)的往往囿于宗教,离不开所谓存在、永恒、绝对、精神、物质等等的正反面的问题。中国的则往往囿于政治,离不开人情、人事、实用。传统文化不同,中国一般人不容易懂得外国人的宗教感情。外国人不容易懂得中国人的政治意识。
  
  在略闻大意未睹其书之初,对《鲁滨逊飘流记》的理解仅止于“人类战胜自然”的流浪汉小说,主人公于海难后飘上荒岛,历经28年飘零生涯的磨难,虽然沮丧但很快振作起来,克服重重困难——修造洞穴、制造工具、种植粮食、驯养动物、凭借着顽强的毅力开垦出牧场和种植园,甚至救下了邻岛的一个土人收为自己的仆人,最终搭乘船只返回了祖国。其后,成为巨富的鲁滨逊还派人到岛上继续垦殖,像总督一样管理自己的海岛。
  
  至此,我以为我已经懂得了小说所要表达的中心思想,无非是以人为本、人定胜天罢了吧?但是我忽略了个兴趣点:“虽然沮丧但很快振作起来”——鲁滨逊倚仗什么很快振作起来了呢?
  
  脑海上马上蹦出个东方与之形似而意异的历史情节:苏武放羊。西汉时期苏武出使匈奴时被困长达十九年,历经磨难不失气节,回国时长安百姓见他胡须皆白,拿着光杆的使节,无不感动落泪。苏武所信仰的正是爱国主义情怀,是政治意识,而鲁滨逊凭借着什么力量克服重重困难返回祖国的呢?
  
  通读全文,答案是中国一般人不容易懂得的宗教力量。
  
  小说开篇,鲁滨逊便不满小康之家的平庸生活,私自离家,三次远渡重洋。性格决定命运,可见鲁滨逊是个一意孤行、不满现状的年轻人,出海后整整八年时间,鲁滨逊毫不间断地过着粗俗卑下的航海生活,结交的也都是粗鄙不堪、目无神明之徒,自己原有的一些良好教育也早已淡忘了。在那段时间里,整个心灵已被弄得是非颠倒、麻木不仁、善恶不分,可以说是丢掉了自己的信仰:不但危险时对上帝既然不存丝毫敬畏之心,而且在脱险后对上帝也绝无感恩之情。
  
  在第三次出海后遇上了海难,流落到荒岛上,但就算如此,他所做的求生行为,也仅仅出自于人本能的反应,鲁滨逊把自己形容为:“从来没有想过这些磨难是出于上帝的旨意,是罪有应得的惩罚……只是像一头凭天性行动的畜生,一味地凭一点常识我行我素。而事实上,就连凭常识行动也谈不上。”
  
  直到鲁滨逊发了疟疾,在昏迷中做了噩梦,体会到死亡的种种痛苦一一明摆在面前,重病的折磨开始促使良心苏醒:鲁滨逊开始反省——因为他的行为背叛了父亲,过去有罪,现在更有了大罪,或者,因为选择了无法无天的生活方式,上天给予了这种报应。
  
  这种思维方式很重要,类似于佛家的因果循环善恶皆有报,一旦相信了这是万能上帝给予罪恶自己的报应,鲁滨逊开始反省自己的所作所为,诚心祈祷,心灵有了寄托。而在此之前,他只是常常自怜自艾:“我是个倒霉鬼,一生注定了要活受罪的,而毫无悔恨之心,没把这事看作是一种惩罚。”
  
  宗教常常被人指责为封建迷信,实质上我更愿意理解为,它是一种对人们的道德约束,精神寄托,甚至是一种自我的心理治疗,可以帮助人们战胜重重困难,战胜自我,战胜心魔。
  
  我对迷信和宗教是这样理解的:迷信的人,如果像鲁滨逊一样流落到海岛上,恐怕会烧香磕头求菩萨保佑,能够搭救自己回到故国,菩萨不灵求佛祖,佛祖不灵求上帝,都不灵?便开始破口大骂封建迷信果然都是假的,沮丧得再也活不下去。
  
  而鲁滨逊的信仰是不一样的,他通过宗教反省自身,怀有感恩的心,用积极的眼光看待生活,乐观向上。
  
  他是如何反省自身的:
  
  “……《圣经》中的那句‘只要你求告我,我必搭救你’,但现在我对这话的理解同先前已完全不一样了;因为在以前,我对所谓‘得救’一词的理解十分模糊,认为只有离开我待的这个地方才是得救,因为尽管在这里我可以自由行动,但这个岛却实在是关我的监狱,而且可说是世界上最糟的监狱;不过,现在我的看法改变了。如今我回顾自己以前的生活,回想自己犯下的罪孽,觉得可憎又可怕,所以我的心灵对上帝已别无所求,只希望他把我从沉重的负罪感中解救出来,因为这种负罪感已使我不得安宁。至于我孤苦无依的生活,现在倒算不上什么了;我根本想也不去想它,更别说向上帝祈祷,求上帝让我摆脱这种生活,因为相比这下,这是完全无足轻重的。我在这儿加上这么一段,为的是提醒每个读到这段文字的人:一旦他们醒悟了过来,懂得了事物根本的道理,他们就会发现,灵魂的得救比肉体的得救幸运得多。”
  
  ——渴望得到灵魂的救赎,超过了对周遭的不幸遭遇的解救,鲁滨逊已经超脱;
  
  他是如何对自身不幸遭遇改变看法的:
  
  “既然上帝创造了万物,引导和支配万物,遭遇出自于上帝的安排……上帝无法搭救离开此地但给予了可以生存的条件……接下去我就想到,上帝不仅是公正的,而且是全能的,他认为这样惩罚我很合适,那么他也有能力解救我;而如果他认为现在不该这么做,那么毫无疑问,我就该绝对地、不折不扣地服从他的意志;另一方面,我也该对他怀有希望,向他祈祷,每天安分守己地听从他的吩咐和指示。”
  
  ——安分守己的听从上帝的吩咐和指示,不去妄图达不到的事情,这种想法,让鲁滨逊没有杂念,无欲则刚;
  
  他是如何怀有感恩的心,用积极的眼光去看待生活,乐观向上的:
  “学会了要多看看我这处境中光明的一面,少看看阴暗的一面;要多想想自己已拥有的一切,少想想我在缺少些什么;——就是要让那些不知满足的人牢牢记住:他们之所以不能舒舒服服地享用上帝赐予他们的一切,就是因为他们只看到还没得到的东西,渴望着上帝把这些东西给他们。在我看来,我们因没有到手的东西而产生的不满情绪,都来自于我们虽得到了好多赐予,却毫无感恩之情。”
  
  ——抱持着感恩的心,戒骄戒躁不浮华,上帝虽然暂时无法搭救鲁滨逊离开海岛但给予了可以生存的条件,很多时候事分两面,坏的一面也会向好的一面所转变,塞翁失马焉知非福。
  
  人的一生是变幻无常的——无法预见就不该有任何异议,享受上帝赐予的一切并心怀感恩,安分守己的听从上帝的吩咐和指示,不去妄图贪念,祈祷灵魂的救赎,这是我从《鲁滨逊飘流记》中所感悟到的宗教力量。
  
  的确,与其后悔昨天浪费太多时间,或总是憧憬变化无常的明天,不如塌塌实实的把握现在,以每天为单位,把现拥有的一切牢牢抓在手里,不要心存妄念不去临渊羡鱼,日子会过得幸福得多。
  
  所以,小说中有趣的是鲁滨逊把他的仆人星期五——一个土人也变成了一个虔诚的基督徒!

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17#
发表于 2013-10-29 13:56:46 | 只看该作者
  看到很多人讨论这本书都是以主角的冒险精神为主,我就换个思路吧。
  
  大概是在我初二的时候吧,当时学校有一个活动让我们买中外名著,这本书的名字瞬间吸引了我,二话不说就买了下来。
  
  其实还是因为自己当时不合群。想看看别人怎么活下来。
  
  细细数来,从小到大这本书已经读了不下十遍。但是我却对其中的冒险和安分精神的对立无爱,我更有兴趣的却是它其中的独处。
  
  没错。
  
  其实我有想过,当把我一个人丢在一个荒无人烟的岛屿,岛上有够我一辈子的生活必需品,整个岛屿有我需要的所有东西,但唯独缺少人烟与通讯。我能活多久。
  
  看这本书之前,我觉得我能活一个月。
  
  看完以后,我发现我能活十年。
  
  其实,世界上没有那么多岛屿也没有那么多巧合让你撞上。但是这个社会却总是让你有那么多无奈让你无法和人交流。
  
  举个例子,我们宿舍当年是三个人。今年大四一个在北京找了个工作,一个因为考研呆在宿舍,一个我现在在家。一天我打电话问那位准备考研的兄弟,他回答我:现在我可以一个礼拜不说一句话。
  
  就是这样。
  
  不论生活必需品,不论生存技能。这本书只是告诉我一个人怎么安分守己的活下来而已。
  
  仅此而已。

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18#
发表于 2013-10-29 14:32:15 | 只看该作者
  这本书大概分成两大部分:有鲁滨逊的小岛和没有他的小岛;
  我只看了前面一部分,余下的一部分可能要等待下次才有心情看吧。
  
  鲁滨逊从中农阶级--种植园主--流落荒岛---在荒岛平静生活---小波折后被带离荒岛。这整个过程中, 鲁滨逊不断的抛弃已有的幸福的生活,总是向往着未知的历险,他是如此的倔强;
  
  有了鲁滨逊,这个小岛从草长莺飞的荒芜之地 变成 富饶宜居的岛中国,他用自己的智慧开垦这块土地,自给自足,不断追求着更高的生活品质。生病后,他懂得为自己预备粮食以备不时之需。遇到生番,他懂得何时隐忍何时出击。遇到Friday,他教化感染这个蛮人,同时更知道怎样保护自己。一个再聪明不过的人;
  
  鲁滨逊似乎总是在犯傻,给自己招惹麻烦。但是同时,每次却总能逢凶化吉,扭转局势。分析其中的原因,除了他的智慧、沉稳、命大之外,大概是总有贵人出现。伦敦船长的寡妇、巴西的船长、西班牙的船长等等这些人总是在鲁滨逊需要时出现。这并非偶然,因为无论身处何种境况,鲁滨逊知恩图报,记得那些需要帮助的人。对于陌生人,他竭尽所能伸出援手。一个总能遇到好人的好人;

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19#
发表于 2013-10-30 21:23:36 | 只看该作者
  这是在《格列佛游记》之后读的,一开始感觉没有《格列佛游记》有意思,后来还是坚持读下来,读完后才感觉它的价值,好像经历了一场寂寞孤独又危险的生活,小时候还看过好几个版本的电影,都还不错。对星期五的印象也比较深。

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20#
发表于 2013-11-1 20:04:14 | 只看该作者
  为什么突然会去看《鲁滨逊漂流记》呢,主要源于在乔治摩尔的《巴黎,巴黎》中看到对于它的评价,就产生了一种难以抑制的想要再一览其风采的欲望。总得来说乔治摩尔认为《鲁滨逊漂流记》是一部上半部充满灵感的作品,而结尾则是相当地令人失望。对此,可参照我的个人经历来为这一评论作注解,我不知是小学还是初中已经读过这部伟大的作品,但却没读完,因此对于我这个事事讲求尽善尽美的人来说,此事不亚于是我个人文学史上的一个污点。但当我今天重读乔治摩尔的评论时,我不禁莞尔一笑并释然了,因为连他都说“一个谁也不读的结尾只能被看成是失败”(当然是指《鲁滨逊漂流记》),那么我也许从小就能够以一个批判主义者的身份而非纯粹读者的身份去阅读与欣赏文学作品了。
  
  背景介绍
  
  笛福一生的经历与鲁滨逊虽有所不同,但也可谓是跌宕起伏,惊险连连,N次被投入监狱,N次破产,晚年还在贫困交加中去世,但有一点他与鲁滨逊却可谓心连心,手牵手,那就是精力充沛,不甘寂寞,爱好冒险。虽然笛福表态说《鲁滨逊漂流记》是他自身经历的真实写照,但就我个人看来这纯粹属于剽窃他人成果外加夸大其词,绝对是不可信的。至于笛福的个人经历我就懒得多做介绍了,反正他就是一个迷恋经商与政治的男子,在其五十九岁之际才写出了《鲁滨逊漂流记》,之后因为此书出人意料地大卖,又写了好几本姐妹篇,不过反响都一般,他写作的全部稿费基本都拿来还债了。至于详情,大家可直接百度百科或是阅读原著的译本序,都做了比较详尽的介绍。另外,还必须提到一点是鲁滨逊确实有其原型人物,那就是一个名叫压力山大赛尔柯克的水手,因为被狠心的船长丢弃在了一个无人的荒岛,于是便开始了他的荒岛求生记。他与鲁滨逊的区别就在于他在荒岛上只待了四年零四个月,而鲁滨逊却一呆就是二十八年,并且塞尔柯克为了生存,其生活方式已经类似于一个“野人”,而鲁滨逊却始终保持着其作为一个中产阶级的体面人所应遵循的生活形态。
  
  对于资本主义的正统批判,我想在中国引入《鲁滨逊漂流记》时应该没有少做介绍,本来嘛,笛福与鲁滨逊相较于传统的封建势力,确实有其先进性,但是也有其局限性,例如掠夺土地与买卖黑奴,这些详尽的分析也可见译本序那洋洋洒洒的篇幅,大家都懂,中国人打击罪恶势力是向来不会手软的,尤其是与我们伟大的社会主义对着干的资本主义,因此从这一角度上看分析写得还是不错的,能够帮助你从一个单纯的冒险故事中窥探出其中所蕴含的时代意义。这一部分我就不再多谈了,我下面所谈的仅是我自己对于此书的一些想法。
  
  写作手法
  
  笛福的写作手法绝对不是余秋雨似的排比句“此恨绵绵无绝期”,也不像雨果在描写巴黎圣母院时花了将近50多页的篇幅从俯瞰到仰视,再从0到360°的各个角度对圣母院进行了无敌霹雳扫荡腿似的描述,我甚至怀疑如果想当年X射线这样东西已经被发现了的话(可喜可贺《巴黎圣母院》比X射线早了65年),雨果先生也一定会物尽其用的,这样的话我那坑爹的50页也许就变成坑妈的100页了。当然这一写作手法在使雨果先生沾沾自喜于自己描画能力的同时直接导致了我三次读到这一篇章都没有继续下去,当然这也是我不想提起的个人文学史上的另一大污点。(其实,仔细想想貌似我的污点已经能互相融合成为一大块一大块的污迹了。)就我个人而言,虽然也欣赏那些能够把景致描绘得“此地润物细无声”的写作境界,却还是更为欣赏一些言简意赅的作家。在我看来,作家手中的笔应该时而化为一支画笔在调色盘上为情、景烘托出最动人心弦的色彩,时而却也应化为一支利剑,刺中我们心上最为柔软的那一块肉,唤起我们的良知与自省。因此,对于笛福我是带着既欣赏又批判的眼光去看待的。文字确实简洁,简洁到整本书形容词真是屈指可数,对于荒岛上那独特的景致或是大海的苍茫浩淼,笛福都没有多做停留费力去堆砌形容词,我猜测原因之一是他想把这美好的景致构建于每个读者的心中,留给读者自己去发挥想象力;原因之二是因为其实压根儿他也没去过,无从下手;原因之三则是他真的不擅长运用华丽的辞藻去描绘那些美轮美奂的场景。译本序对此作出的解释则是因为笛福先生虽勉强算得上一个中产阶级,但至多也只能算是一个中下层的中产阶级,因此他的书也是用来写给属于这个层次的人阅读的,需要奉行简洁明了,容易读懂的原则。不管原因究竟为何,他这样做倒是使这本书成为了“浓缩的精华”,也使翻译者节省了大量的脑细胞,不用去纠结于遣词造句。如此,笛福的写作手法给人的感觉更像是在记日记(报流水账),而非小说的那种铺垫,氛围的渲染与烘托等等的写作手法。当然,在情节上的构造上笛福确实有两把刷子,尤其是在小说的第二部分——鲁滨逊在荒岛上的生活,更是叙述的合情合理,头头是道,又带点扣人心弦的情节。(小说总共分为三个部分,第一部分写鲁滨逊三次失败的航海经历及至最后到了巴西开办了种植园,第二部分写鲁滨逊在荒岛上的生活,第三部分写鲁滨逊从荒岛上回来后的一些历险经历。)目前,后人普遍认为鲁滨逊在荒岛上的经历是最为精彩的,当然在我看来第一部分的叙述实则也是为荒岛的经历做铺垫,虽略显沉闷,但也是不得已而为之,但是第三部分确实是略显多余,而且明显是为作者之后写续篇埋下伏笔。因此我还是很赞同乔治摩尔对于开头与结尾的评价。
  另外,对于鲁滨逊在荒岛上的许多生存方式,包括后期的做面包,造船,制陶等等,我个人觉得还是有点过分夸张了,虽然笛福力求表达得真实,把每个步骤都尽可能详细录入,但本人凭借自身强大的逻辑思维能力仍然还是认为“剧情需要,纯属虚构”。在笛福的笔下,鲁滨逊已经让我感觉到是一个无所不能的Superman了,除了具备把自己救出这个岛的能力之外。
  
  鲁滨逊其人
  
  鲁滨逊是人不是神!此论点看似荒谬实则是鄙人内心最真挚强烈的呼声。在小学读这本书的时候,我头脑中最强烈的念头便是鲁滨逊也太强了吧!到底是不是人!这个也能被他造出来!于是逐渐滋生出对鲁滨逊的一种“类神”似的崇拜,但是当成年的具有逻辑思辨能力的我回过头来检视小学时的我,除了感叹岁月催人老之外,就是惊呼当年的我思想也未免太单纯了吧!除去鲁滨逊在某些“超能力”方面被笛福塑造的神乎其神,在整个人尤其是人性上笛福塑造得还是很成功的,因为他虽然聪明有头脑,勤奋,坚毅,做事脚踏实地,精于算计,但是也具有所有人类都共有的那些缺点,不安于世,对于信仰的不忠诚(大祸临头才会祈祷上帝),好了伤疤忘了疼,不到黄河心不死,更别提中国人最擅长讲的个人主义、机会主义与殖民主义了(当然,我觉得鲁滨逊这些性格上的特点倒是与作者笛福在很多方面不谋而合,也可以算作是他自身的一个写照)。因此,鲁滨逊在岛上的所作所为虽可算作是惊世的创举,但也在很多方面让我见识到了他作为一个“小市民”的性格缺陷,更为丰满地塑造了一个“人”。我觉得这也是我们在看这本书中所不能忽略的一个重要方面。另外,书中也阐述宗教对于鲁滨逊的作用方面也花了大量的笔墨,从一开始对宗教抱着一种“临时抱佛脚”的态度,到一个人生活在孤岛上潜心研习《圣经》(我想如果一个中原武林人士若在荒岛上生活了二十八年之久,并且此时还有《葵花宝典》等武功秘籍的话,再回中原之时想必已成为东方不败叱咤武林并在武林引起一场血雨腥风了),最终会以宗教的角度思考问题解决问题成为一个典型的基督教徒的过程都做了详尽的阐释,尤其是在心理活动的描绘上,自我的对话中可见一斑。
  
  
  写到这里,我终于想休息一下了。主要原因是再写下去我就要开始抄别人的书评了(我还是本着从一个不一样的角度来写自己对于本书的想法,当然对于没看过此书或看过其他书评的读者来说显然抄个两段也不会有人发现的,哈哈),因此我就此打住!
  
  更多书评详见:http://elaine19870614.blog.163.com/
  

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