田晓菲,1971年生人,6岁习古诗,古今中外,阅读颇丰。1985年经过北京大学英语系、心理学系、中文系老师面试,特招进入北大英语系。而当时年仅14岁的她,以与生俱来的才情和聪颖,已出版两本诗集,名动天下,真正是少年成名。时隔多年,再次出现在人们视野中的田晓菲已是执教于哈佛大学东亚系的年轻学者田晓菲了,不时有佳作问世,显示了她深厚的知识积淀。让人惊讶于她的才情之余,更惊叹于她学者的严谨与智慧,以及她勤奋踏实地走过的每一步。从北大毕业后,田晓菲远赴大洋彼岸求学,于1998年获哈佛大学比较文学博士学位,曾在美国柯盖特大学,康奈尔大学教书,现在哈佛大学任教。
As medieval Chinese manuscripts were copied and recopied through the centuries, both mistakes and deliberate editorial changes were introduced, thereby affecting readers' impressions of the author's intent. In "Tao Yuanming and Manuscript Culture", Xiaofei Tian shows how readers not only experience authors but produce them by shaping texts to their interpretation. Tian examines the mechanics and history of textual transmission in China by focusing on the evolution over the centuries of the reclusive poet Tao Yuanming into a figure of epic stature. Considered emblematic of the national character, Tao Yuanming (also known as Tao Qian, 365-427 c.e.) is admired for having turned his back on active government service and city life to live a simple rural life of voluntary poverty. The artlessness of his poetic style is held as the highest literary and moral ideal, and literary critics have taken great pains to demonstrate perfect consistency between Tao Yuanming's life and poetry.Earlier work on Tao Yuanming has tended to accept this image, interpreting the poems to confirm the image. "Tao Yuanming and Manuscript Culture" is a study of how this cultural icon was produced and of the elusive traces of another, historical Tao Yuanming behind the icon. By comparing four early biographies of the poet, Tian shows how these are in large measure constructed out of Tao Yuanming's self-image as projected in his poetry and prose. Drawing on work in European medieval literature, she demonstrates the fluidity of the Chinese medieval textual world and how its materials were historically reconfigured for later purposes. Tian finds in Tao's poetic corpus not one essentialized Tao Yuanming, but multiple texts continuously produced long after the author's physical demise.Her provocative look at the influence of manuscript culture on literary perceptions transcends its immediate subject and has special resonance today, when the transition from print to electronic media is shaking the literary world in a way not unlike the transition from handwritten to print media in medieval China.
要简单说就是陶诗考证,传统学者纵横贯通的功夫不用说,因为还有现代西学的理论,如此“考证”出陶诗全新的境界不说,又顺势研讨“手抄本文化”,给我们文学阅读传统接续多所启发。特别是“虽然互联网文化缺乏物质实体,它却和手抄本文化具有根本的相通之处:它们都是多维的,...
评分在看尘几录。看了一多半,本来不准备现在来写它,但是看到豆瓣上有骂的极莫名其妙的红评,终于忍不住来说说这本书。毕竟你知道,文人骂文人都是狠绝的,引经据典只为人身攻击,训诂释文,恨不得把人的样貌五官,习惯衣着拿着放大镜来嘲笑。一来是显示自己的学问品位,二来,是...
评分中国人历来对陶渊明的评价都很高。比如,现代美学家朱光潜说:“可以和陶渊明比拟的,前只有屈原,后只有杜甫。”你看,连李白也没资格。文无第一,武无第二,那凭什么陶渊明的诗就那么好呢?标准谁定的呢? 原来,陶渊明的诗,并不是一直都有这么高的地位,是到了特定年代,特...
评分读田晓菲《尘几录》,让人很容易就想到一个历史学上的问题,即顾颉刚提出的“层累地造成的中国古史”的理论。其实,不仅中国历史,不仅陶渊明,每一个国家、每一个名人的历史,恐怕都存在着一个“层累地造成”的问题。克罗齐所谓“一切历史都是现代史”,从某种意义上说,表达...
评分我这个人,脾气很不好。动辄喜欢攻击别人。前两天和别人一起出去,吃饭时仿佛同行的人故意要吹些耳边风给我听,说某某人总以为自己了不得,总以为别人不如他,所以如何如何……我听着很不是滋味,心想你们俩和我也是熟人,何必这样呢?可以给我提意见嘛。但其实,人家若给我提...
4.5。历史主义阅读的典范。但此事談何容易。
评分4.5。历史主义阅读的典范。但此事談何容易。
评分本国人做的汉学研究,总是容易有一些bold assumptions,比如the religious mode is missing in China,似乎谁上来都会提这么一句“文化共识”。撇开这些不讲,作为学术著作,这本书还是相当,嗯,才华横溢的。
评分就是要不一样的陶渊明。觉得很好。
评分文献学和小学的功夫有欠缺,难怪在国内学界广受争议,整体架构和理论切入点受汉学研究影响很大。
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