导　　师： 梁慧

学科专业： 050101

授予学位： 硕士

作　　者： ;

机构地区： 浙江大学

摘　　要： 自传式圣经批评产生于上个世纪八十年代后现代主义和文化研究兴起的背景下,是对早期读者反应批评的一种纠正。这种新兴的圣经批评范式与传统的神学解读和历史批评迥然有别,其方法论特征主要体现为以下三个视角：“处境化视角”、文本间性与主体间性互动下的视角、“本文诠释学”视角。 从外在的批评进路看,自传式圣经批评属于文化批评的进路,强调读者处境在经文诠释中的重要作用；其中,释经者的社群处境对其诠释策略有着深远的影响,在讲述社群处境的同时将这种影响所形成的前设作为反思的对象,这显示了一种清醒的身份意识。自传式圣经批评中的身份建构是一种策略性行为,反思其身份认同策略及其隐含着的对讲述“他者”的伦理问题,成为了这种释经范式的意识形态批评焦点。 从内在的批评机制看,自传式圣经批评采用一种文本间性与主体间性互动下的视角。自传式圣经批评对“自我”的理解是后现代意义上的碎片化的自我,自我并不是一个稳定的单一的实体,而是复合的、处在变化之中的“过程主体”。自传式圣经批评在文本间性和主体间性之间实现辩证转换,凸显释经活动作为一种话语实践的交际功能,互文本的狂欢之下蕴涵着变革现实的颠覆力量。自传式圣经批评者杰弗里·斯特利在“间性”视角下对《约翰福音》的激情阅读,正是这种颠覆力量的范例。 从深层的阅读经验看,自传式圣经批评呈现了一种以“间距化-占有”之间的辩证关系为特征的“本文诠释学”视角。作为对“自传”和“批评”这两种话语模式的融合,自传式圣经批评何以可能?要澄清这个问题,就必须厘清这种批评范式的诠释学机制。哲学家保罗·利科在其本文诠释学理论中解释了间距化和占有之间的辩证关系,揭示了诠释学中隐含的进行意识形态批评的可能性。自传式圣经批评者英格丽德·R·基茨伯格的释经实践是这种诠释学机制的范例。 自传式圣经批评是处境神学背景下的释经实践,是作为基督教基本教义的“道成肉身”的体现。从诠释学作为一门学科的发展史来看,自传式圣经批评的意义还在于对“自传”与“批评”这两种话语方式的整合,这是调合以伽达默尔为代表的、基于浪漫主义传统的人文诠释学与以哈贝马斯为代表的、基于启蒙主义传统的批判诠释学之间的争端的一次尝试。作为一种新兴的批评范式,自传式圣经批评还不太成熟,尚未有来自这种批评范式内部的深入而全面的理论总结和反思。在具体的批评实践中,运用这种批评范式的释经者并不都能妥当地处理“自传”与“批评”的关系,本文所论及的三个方法论视角也隐含着各自可能的偏差。 Emerging under the background of postmodernism and cultural studies in the1980s, autobiographical biblical criticism is a correction to early reader response criticism. This burgeoning approach of biblical criticism is dramatically different from theological criticism and historical criticism in the exegetical tradition of the Bible. Its methodological characteristics are manifested as three following perspectives: contextualized perspective, perspective of the interplay between intersubjectivity and intertextuality and textual hermeneutic perspective. In terms of exterior critical approach, autobiographical biblical criticism belongs to cultural criticism. It emphasizes the important role of readers'contexts in scriptural hermeneutics. Therein, the communal context of the interpreter has a profound effect on his /(or her/) interpretive strategy. While presenting the communal context, autobiographical biblical criticism takes the presupposition shaped by this effect as the object of reflection, revealing a clear sense of identity. The construction of identity in autobiographical biblical criticism is a strategic act. Reflection of identical strategy and the implicit ethical issue of telling about the Other, becomes the focus of ideological criticism in this hermeneutic paradigm. In terms of interior critical dynamism, autobiographical biblical criticism adopts a perspective of interplay between intertextuality and intersubjectivity. In the understanding of autobiographical biblical criticism,"self is a fragmental one in the postmodernist sense. Self is not a stable and unified entity, but a compounded and changing subject-in-process. In autobiographical biblical criticism, dialectical transfer takes place between intersubjectivity and intertextuality, highlighting the communicative function of the hermeneutic action as a kind of discursive practice. The subversive power of reforming reality is implied under the intertextual carnival. Autobiographical biblical critic Jeffery Staley's passionate reading of the Gospel of John in the perspective of intersubjectivity and intertexuality is an instance of this kind of subversive power. In terms of underlying reading experience, autobiographical biblical criticism adopts a perspective of textual hermeneutics, the dialectical relation between diatanciation and appropriation being its characteristic. As a fusion of "autobiography" and "criticism", two kinds of discursive modes, how can autobiographical biblical criticism be? Only when we make clear the hermeneutic dynamism of this kind of critical approach can we clarify this question. Philosopher Paul Ricouer interprets the dialectical relation between distanciation and appropriation, laying bare the possibility of ideological criticism implied in hermeneutics.The hermeneutic practice of Autobiographical biblical critic Ingrid R. Kitzberger is an instance of this hermeneutic dynamism. Autobiographical biblical criticism is a kind of hermeneutical practice under the background of contextual theology, being the manifestation of incarnation, which is the fundamental doctrine of Christianity. From the perspective of the disciplinary development of hermeneutic, the significance of autobiographical biblical criticism also lies in the integration of two kinds of discursive approaches--"autobiography" and "criticism".It is an attempt to compromise the dispute between humanistic hermeneutic,represented by Gadamer and based on tradition of romanticism, and critical hermeneutics, represented by Habermas and based on tradition of enlightenment.As a burgeoning critical approach, autobiographical biblical criticism is not mature enough to carry through profound and comprehensive theoretical conclusion and reflection from the inside. In particular critical practice, not all exegetics adopting this critical approach can deal with the relation between autobiography and criticism properly. Possible deviations of the three methodological characteristics discussed by this thesis are implied as well.

关 键 词： 自传式圣经批评 处境化 文本间性 主体间性 间距化 占有

分 类 号： [I106.99]

领　　域： [文学]