It has become a commonplace of literary study that to study literature is to study language, yet prior to the formalist movements of the early twentieth century----Russian Formalism and American New Criticism----the study of literature was concerned with everything about literature except language, from the historical context of a literary work to the biography of its author. How literary language worked was of less importance than what a literary work was about. Two movements in early twentieth-century thought helped move literary study away from this orientation. The first movement was the attempt on the part of philosophers of science like Edmund Husserl to isolate objects of knowledge in their unmixed purity. The Russian Formalists, a group of young scholars (Viktor Shklovsky, Roman Jakobson, Boris Tomashevsky, Boris Eichenbaum) who wrote in the teens and twenties, were influenced by this approach. For them, literature would be considered not as a window on the world but as something with specifically literary characteristics that make it literature as opposed to philosophy or sociology or biography. Literature is not a window for looking at sociological themes or philosophic ideas or biographical information; rather, it is a mural or wall painting, something with a palpability of its own which arrests the eye and merits study. The manipulation of representational devices may create a semblance of reality and allow one to have the impression of gazing through glass, but it is the devices alone that produce that impression, and they alone are what makes literature literary.
commonplace [n.] 老生常谈，众人皆知，平淡无奇。
Russian Formalism 俄国形式主义文论。
on the part of 就……而言。
Edmund Husserl 埃德蒙德·胡塞尔。
mural [n.] 壁画。
palpability [n.] 可知性。
merits [v.t.] 值得（=deserve）。[n.] 成绩，优点。
semblance [n.] 表象。
The second movement was the attempt on the part of idealist philosophers like Benedetto Croce to develop a new aesthetics, or philosophy of art, which would rebut the claim of science that all truth is grounded in empirical facts knowable through scientific methods. Art provides access to a different kind of truth than is available to science, a truth that is immune to scientific investigation because it is accessible only through connotative language (allusion, metaphor, symbolism, etc.) and cannot be rendered in the direct, denotative, fact-naming language of the sciences. The American New Critics (Cleanth Brooks, William K. Wimsett, John Crowe Ransom, Allen Tate) were influenced by the new aesthetic philosophies. For them, literature should be studied for the way literary language differs from ordinary practical language and for the unique truths conveyed only through such literary language.
idealist [adj.] 唯心主义的。
The Russian Formalists were interested both in describing the general characteristics of literary language and in analyzing the specific devices or modes of operation of such language. Perhaps their most famous general claim is that literary language consists of an act of defamiliarization, by which they mean that such literature presents objects or experiences from such an unusual perspective or in such unconventional and self-conscious language that our habitual, ordinary, rote perceptions of those things are disturbed. We are forced to see things that had become automatic and overly familiar in new ways. Shklovsky cites the example of Tolstoy, who presents a meditation on property from the point of view of a horse, or who recounts the story of a flogging in such a blank manner that the then accepted practice seems strange and novel to the otherwise inured reader.
defamiliarization [n.] 陌生化。
More specifically, the formalists were interested in analyzing literature into its component parts and in describing its principal devices and modes of operation. This analysis took two main forms in the two major genres of prose narrative and poetry, concentrating in the first on the operations of narrative and in the second on sound in verse. The formalists noticed that narrative literature consisted of two major components: the plot, by which they meant the story as narrated within the pages of the book (with all the attendant arrangements of chronological sequence, point of view, etc.), and the story, by which they meant the sequence of events in the order and the actual duration in which they ostensibly occurred. Once this simple distinction is made, one can begin to analyze all of the features of story-telling, the many devices such as point of view, delayed disclosure, narrative voice, and the like that go into the creation of the imaginary story through the manipulation of plot or story-telling devices. One can, for example, begin to study a novel like “The Scarlet Letter” for its narrative strategies instead of for the ways in which it depicts Puritanism.
In the analysis of poetry, the Formalist focus was on the qualities of poetic language that distinguish it from ordinary practical language, the distinction between the literary and the non-literary being more pronounced in this genre. Whereas ordinary language must subordinate its rules of operation (grammar) to the practical goal of communicating information, poetic language is distinguished by the foregrounding of such devices or motifs as euphony, rhythm, alliteration, consonance, repetition, and rhyme which obey a very different logic from that required to communicate information. A meteorologist might say that “precipitation in the Iberian peninsula is concentrated in the central plateau,” and in light of that practical use of language, the internal rhyming of “the rain in Spain falls mainly on the plain” will seem impractical and unnecessary, but it is such devices that make poetry a distinct linguistic undertaking, a mode of language use with autonomous rules of operation which, unlike grammar, are not subordinated to a practical function. While practical speech facilitates access to information by making language as transparent as possible, poetic speech contorts and roughens up ordinary language and submits it to what Roman Jakobson called “organized violence,” and it is this roughening up of ordinary language into tortuous “formed speech” that makes poetry poetry rather than a weather report.
While literature for the Formalists is characterized by invariant patterns, recurring devices, and law-like relations, it also changes over time and varies from one historical epoch to another. The formalists account for such change in two ways. They claim that literary evolution is the result of the constant attempt to disrupt existing literary conventions and to generate new ones. And they argue that literary change is the result of the autonomous evolution of literary devices.
A more traditional concept of the content/form distinction might lead one to conclude that literature changes when the world changes because literature merely gives form to ideas and realities that lie outside the literary realm and constitute its cause or motivation. But for the Formalists, literary devices owe no debt to such motivations; they evolve autonomously of them and are motivated entirely by literary origins. For literature to be literature, it must constantly defamiliarize the familiar, constantly evolve new procedures for story-telling or poetry-making. And such change is entirely autonomous of the social and historical world from which the materials of literature are taken. Cervantes’ satiric novel “Don Quixote,” for example, makes fun of the popular romantic novels about knights and quests which constituted the dominant form of story-telling in his day. It emerged not because of changes in the world or in Cervantes’ life but rather as a result of a specifically literary evolution. The new device of the problematic hero was made possible and necessary by the development of the novel form itself.
You will find a major Russian Formalist, Roman Jakobson, placed under Structuralism in this anthology because there is a strong historical as well as methodological link bwtween the two intellectual movements. Many of the original Formalists were linguists, with Jakobson being the most influential. He left Russia in 1920 and traveled to Czechoslovakia, where he was part of the linguistic circles that inspired French Structuralism in the 1940s and 1950s. The Structuralists, whose work was particularly influential in France through the 1960s, share a methodological interest with Formalist linguistics in that they saw culture in general as constituted by the same rules of operation that one finds in language. Although the Russian Formalists were suppressed by the Stalinist government in Russia in the 1920s, news of their work was borne West by East European émigrés such as Rene Wellek, Julia Kristeva, and Tzvetan Todorov, where it helped shape French Structuralism as well as such literary critical schools as poetics, stylistics, and narratology.
narratology [n.] 叙事学。
The impulse toward formal analysis was not limited in Russia to the group of thinkers usually clustered under the rubric Russian Formalists. Vladimir Propp was a scholar of folktales who wrote at the same time as the formalists and who analyzed the component features of folktale narratives. A wide range of tales could be shown to share the same sequence of narrative motifs, from “the hero leaves home” to “the hero receives a magic token” to “the hero is tested in battle.” The work of Mikhail Bakhtin, while it is historically at odds with the Formalists in its emphasis on the social and ideological features of literature, shares their concern with describing those formal elements that make a literary genre such as the novel distinct from other literary forms. His work also represents an expansion of the original Formalist undertaking to include not only genres but also extra-literary uses of language such as that of the carnival, which Bakhtin saw influencing the work of certain writers such as Francois Rabelais.
Vladimir Propp 弗拉基米尔·普洛普
Mikhail Bakhtin 米哈伊尔·巴赫金
Francois Rabelais 弗朗斯瓦·拉伯雷
While the Russian Formalist movement was scientific and rational, the other major formalist school – American New Criticism – was anti-scientific and interested in the nonrational dimension of art. Both critical movements nevertheless shared an interest in what it is about literary language that makes different from the ordinary use of language, and both considered the proper object of literary study to be literary texts and how they worked rather than authors’ lives or the social and historical worlds to which literature refers. Two well-known terms that are part of a New Critical legacy – the intentional fallacy and the affective fallacy – name this act of delimiting the object of literary study and separating it from biography or sociology. According to the intentional fallacy, meaning resides in the verbal design of a literary work, not in statements regarding his or her intention that the author might make. According to the affective fallacy, the subjective effects or emotional reactions a work provokes in readers are irrelevant to the study of the verbal object itself, since its objective structure alone contains the meaning of the work.
rational [adj.] 理性的。
nonrational [adj.] 非理性的。
While the Russian Formalists were concerned with elucidating the modes of operation of entire genres such as the novel, the New Critics concentrated their energies on individual literary works, especially poems. “Close reading” is the term most often used to describe their method. The purpose of such close reading was not, however, the analysis of literary devices or motifs considered as an end in itself. It was instead the elucidation of the way literature embodies or concretely enacts universal truth, what the New Critics called “concrete universals.”
universal [adj.] 世界的，普遍的，通用的，宇宙的。[n.] 共通性；（语言学）共有的语法规则；（逻辑学）普遍适用的命题；（文化）普遍的传统；（机械）万向球，万向节。
Poetry, they argued, differs from ordinary practical speech, which uses language denotatively (one word for one thing), in that poetry uses language connotatively or in a way that evokes secondary meanings. Such language use allows poetry to be both concrete and specific as well as universal and general. An urn can be both an ordinary object “and” a metaphor for the eternal durability of art. Poetic language thus reconciles the ordinarily opposed elements of the concrete and the universal, the specific word and general meaning, body and spirit. Such reconciliation is possible in connotative poetic tropes such as paradox, irony, and metaphor, tropes which either join ordinary objects to universal meanings (metaphor, symbol) or reconcile seemingly opposed elements (irony, paradox). Cleanth Brooks, for example, notices in a famous close reading that Keats’ poem “Ode on a Grecian Urn” is full of paradoxes such as “Cold pastoral” and “unheard melodies” which imply both life and death at once, the paradoxical cohabitation of what is vivid and moving with what is frozen and still. This is so, Brooks argues, because the poem is about how art, figured in the urn, is more vivid than life itself, even though it seems lifeless. Although dead, it possesses eternal life.
denotatively [adv.] 指示地，外延地。
The practical denotative language of science cannot name such truth because such language is limited to the naming of positive empirical facts that can be grasped by the senses. The realm of universal meaning, however, is beyond sensory experience and cannot be analyzed using scientific methods. It can only be alluded to indirectly in poetic language and cannot be paraphrased in literal, denotative speech. for the American New Critics, therefore, the description of literary devices such as metaphor, irony, and paradox was inseparable from a theory of universal meaning that was a polemical response to modern positivist science. While the Russian Formalists sought a value-free mode of critical description, one that would scientifically specify what it is about literature that is literary, the New Critics informed the study of literature with a concern for traditional religious and aesthetic values of a kind being displaced by science, in this case, the values of Christian theology and idealist aesthetics (that is, an aesthetics rooted in the idea that universal truth is available through art of a kind that is not determined by material social and historical circumstances). Those values have receded in importance with time, and the legacy of the New Criticism that has remained most abiding is the concern with the close reading of texts and with the analysis of the operation of literary language in all its complexity.
[Selected from Chapter One of “Literary Theory: An Anthology, Second Edition, Edited by Julie Rivkin and Michael Ryan, Blackwell Publishing2004]
维基百科
唯心主義，即唯心論，又譯作理念論，是哲学中與思想、心靈、語言及事物等彼此之間關係的討論及看法。
应该说，「理念論」比「唯心主义」翻译得更为准确，但后者已成为通用的词汇。現在學界將柏拉圖形上實體的“eidos”（forms），稱為「理型論」，用以區別觀念論的觀念（ideas），觀念是由經驗而來；但是柏拉圖的理型，卻不是由經驗而來的；因此，"理型"會是比較適切的翻譯。
馬克思主義哲學則認爲唯心論是哲学上的兩大基本派别之一，是与實體論（唯物主义）对立的理论体系。在哲学基本问题上主张精神、意识的第一性，物质的第二性，也就是说：物质依赖意识而存在，物质是意识的产物的哲学派别；並認爲可以区分为主观唯心论和客观唯心论两种基本类型。
[编辑] 柏拉圖的理念論
柏拉图哲学思想的核心是理念论，他认为存在着一个由形式和观念组成的客观而普遍可靠的实在世界，即所谓“理念世界”。理念世界是独立于个别事物和人类意识之外的实体，永恒不变的理念是个别事物的“範型”，个别事物是完善的理念的不完善的“影子”或“摹本”。在《国家篇》中柏拉图讲到一个寓言：一个犯人被锁在洞中，在洞口上面有类似木偶戏的表演，借洞口火光，其阴影投到洞壁上，这个犯人看到的只是这些阴影，等到犯人被释放，他才看到木偶，看到火光，才明白以前看到的只不过是这些东西的阴影，等爬出洞来，看到真正的事物，看到太阳，才知道以前所看到的木偶火光之类，只不过是对真正事物和太阳的摹仿。柏拉图在寓言中所说的真实事物和太阳，是对他的理念世界的比喻，而木偶火光之类，是对现实世界的比喻，他认为理念世界比现实世界更真实更完美。
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