Enlightenment 英国文学史启蒙运动

Like the French Revolution, the Enlightenment has “long been hailed as the foundation of modern Western political and intellectual culture”.[83] Not surprisingly then, it has been frequently linked to the Revolution of 1789. However, as Roger Chartier points out, it was perhaps the Revolution that “invented the Enlightenment by attempting to root its legitimacy in a corpus of texts and founding authors reconciled and united ... by their preparation of a rupture with the old world”.[84] In other words, the revolutionaries elevated to heroic status those philosophers, such as Voltaire and Rousseau, who could be used to justify their radical break with the Old Regime. In any case, two nineteenth-century historians of the Enlightenment, Hippolyte Taine and Alexis de Tocqueville, did much to solidly this link of Enlightenment causing revolution and the intellectual perception of the Enlightenment itself.In his l Régime (1876), Hippolyte Taine traced the roots of the French Revolution back to French Classicism. However, this was not without the help of the “scientific view of the world *of the Enlightenment+”, which wore down the “monarchical and religious dogma o f the old regime”.[85] In other words then, Taine was only interested in the Enlightenment insofar as it advanced scientific discourse and transmitted what he perceived to be the intellectual legacy of French classicism. Alexis de Tocqueville painted a more elaborate picture of the Enlightenment inL'Ancien Régime et la Révolution (1850). For de Tocqueville, the Revolution was the inevitable result of the radical opposition created in the eighteenth century between the monarchy and the men of letters of the Enlightenment. These men of letters constituted a sort of “substitute aristocracy that was both all-powerful and without real power”. This illusory power came from the rise of “public opinion”, born when absolutist centralization removed the nobility and the bourgeosie from the political sphere. The “literary politics” that resulted pr omoted a discourse of equality and was hence in fundamental opposition to the monarchical regime.[86]From a historiographical point of view, de Tocqueville presents an interesting case. He was primarily concerned with the workings of political power under the Old Regime and the philosophical principles of the men of letters. However, there is a distinctly social quality to his analysis. In the words of Chartier, de Tocqueville “clearly designates ... the cultural effects of transformation in the forms of the exercise of power”.[87] Nevertheless, for a serious cultural approach, one has to wait another century for the work of historians such as Robert Darnton (The Business of Enlightenment: A Publishing History of the Encyclopédie, 1775-1800 – published in 1979).In the meantime, though, intellectual history remained the dominant historiographical trend. Ernst Cassirer is a perfect example, writing in his The Philosophy of the Enlightenment (1932 – English translation 1951) that the Enlightenment was “ a part and a special phase of that whole intellectual development through which modern philosophic thought gained its characteristicself-confidence and self-consciousness”. Borrowing from Kant, he states that Enlightenment was/is the process by which the spirit “achieves cla rity and depth in its understanding of its own nature and destiny, and of its own fundamental character and mission”.[88] In short, the Enlightenment was a series of philosophical, scientific and otherwise intellectual developments that took place mostly in the eighteenth century – the birthplace of intellectual modernity.Only in the 1970s did interpretation of the Enlightenment allow for a more heterogeneous and even extra-European vision. A. Owen Aldridge demonstrated how Enlightenment ideas spread to Spanish colonies and how they interacted with indigenous cultures, while Franco Venturi explored how the Enlightenment took place in normally unstudied areas – Italy, Greece, the Balkans, Poland, Hungary, and Russia.[89]More than any other, however it is Robert Darnton who most radically changed Enlightenment historiography.[citation needed] Consider, for example, the following citation from The Literary Underground of the Old Regime (1982) :“Perhaps the Enlightenment was a more down-to-earth affair than the rarefied climate of opinion described by textbook writers, and we should question the overly highbrow, overly metaphysical view of intellectual life in the eighteenth century.”[90]Indeed, in this book, Darnton examines the underbelly of the French book industry in the eighteenth century, examining the world of book smuggling and the lives of those writers (the “Grub Street Hacks”) who never met the success of their philosophe cousins. In short, rather than concerning himself with Enlightenment canon, Darnton studies “what Frenchmen wanted to read”, and who wrote, published and distributed it.[91] Similarly, in The Business of Enlightenment. A Publishing History of the Encyclopédie 1775-1800, Darnton states that there is no need to further study the encyclopedia itself, as “the book has been analyzed and anthologized dozen of times: to recapitulate all the studies of its intellectual content would be redundant”.[92] He instead, as the title of the book suggests, examines the social conditions that brought about the production of the Encyclopédie. This is representative of the social interpretation as a whole – an examination of the social conditions that brought about Enlightenment ideas rather than a study of the ideas themselves.The work of Jürgen Habermas was central to this emerging social interpretation, although his seminal work The Structural Transformation of the Public Sphere (published under the title Strukturwandel der Öffentlicheit in 1962) was only translated into English in 1989. The book outlines the creation of the “bourgeois public sphere” in eighteenth century Europe. Essentially, this public sphere describes the new venues and modes of communication allowing for rational exchange that appeared in the eighteenth century. Habermas argued that the public sphere was bourgeois, egalitarian, rational, and independent from the state, making it the idealvenue for intellectuals to critically examine contemporary politics and society, away from the interference of established authority.Habermas's work, though influential, has come under criticism on all fronts. While the public sphere is generally an integral component of social interpretations of the Enlightenment, numerous historians have brought into question whether the public sphere was bourgeois, oppositional to the state, independent from the state, or egalitarian.[93]These historiographical developments have done much to open up the study of Enlightenment to a multiplicity of interpretations. In A Social History of Truth (1994), for example, Steven Shapin makes the largely sociological argument that, in seventeenth-century England, the mode of sociability known as civility became the primary discourse of truth; for a statement to have the potential to be considered true, it had to be expressed according to the rules of civil society.Feminist interpretations have also appeared, with Dena Goodman being one notable example. In The Republic of Letters: A Cultural History of the French Enlightenment (1994), Goodman argues that many women in fact played an essential part in the French Enlightenment, due to the role they played as salonnières in Parisians salons. These salons “became the civil working spaces of the project of Enlightenment” and women, as salonnières, were “the legitimate governors of *the+ potentially unruly discourse” that t ook place within.[94] On the other hand, Carla Hesse, in The Other Enlightenment: How French Women Became Modern(2001), argues that “female participation in the public cultural life of the Old Regime was ... relatively marginal”.[95] It was instead the French Revolution, by destroying the old cultural and economic restraints of patronage and corporatism (guilds), that opened French society to female participation, particularly in the literary sphere.All this is not to say that intellectual interpretations no longer exist. Jonathan Israel, for example, in Enlightenment Contested: Philosophy, Modernity, and the Emancipation of Man, 1670-1752 (2006), constructs an argument that is primarily intellectual in scope. Like many historians before him, he sets the Enlightenment within the context of the French Revolution to follow. Israel argues that only an intellectual interpretation can adequately explain the radical break with Old Regime society.[96]。

英美文学史标准版复习4（启蒙运动）The Age of Enlightenment(18century)启蒙运动----reason理性的年代，prose散文的年代，novel小说为主一．背景1.时间：发源于意大利，鼎盛于18c法国2.观点：(对宗教与以往不同的见解)The Enlighteners fought against class inequality,stagnation,prejudice and other survivals of feudalism.反封建、反教会的思想比文艺复兴人文主义文学具有更强烈的政治和革命性。

3.口号：Liberty自由、equality平等、fraternity博爱、natural rights天赋人权。

理性原则全面批判封建统治。

(struggle of the bourgeoisie against feudalism)4.Purpose目的:to enlighten the whole world with the light of modern philosophical&artistic ideas.5.背景：the liberal Whigs辉格党、the conservation Tories托利党争夺政权Public coffeehouses and private clubs appeared.公共咖啡馆和私人俱乐部出现。

6.创作特点：多为小册子、现实主义小说。

补充了解：7.The writers of the Enlightenment attached great importance to molding of character and to education through the influence of varied environment.启蒙运动时期的作家重视已成型的性格和受不同环境影响的教育。

补充(了解)： 1. Emphasized formality or correctness of style, to write prose like Addison, or verse like Pope.强调正确的格式和写作规范，像艾迪生一样创作散文，和蒲柏一样创作诗歌。

启蒙运动（法文：Siècle des Lumières，英文：The Enlightenment，德文：die Aufklärung）通常是指在17世纪至18世纪法国大革命之间的一个新思维不断涌现的时代，与理性主义等一起构成一个较长的文化运动时期。

这个时期的启蒙运动，覆盖了各个知识领域，如自然科学、哲学、伦理学、政治学、经济学、历史学、文学、教育学等等。

启蒙运动同时为美国独立战争与法国大革命提供了框架，并且导致了资本主义和社会主义的兴起，与音乐史上的巴洛克时期以及艺术史上的新古典主义时期是同一时期。

背景十八世纪的法国仍然是一个君主政体的国家，专制和天主教会控制着国家的社会生活和人民的思想，农村在封建领主和教会的盘剥下已是满目疮痍，宫廷贵族挥霍无度、国库空虚。

天主教会与专制王权相互勾结，推行文化专制主义和蒙昧主义，疯狂残害不同信仰者和有进步思想的人们。

与专制制度严重衰败景象形成鲜明对照的是新兴进步力量的壮大，他们强烈要求冲破旧制度，在政治、经济、思想方面的束缚[1] 。

在文艺复兴运动的推动下，自然科学取得很大进展，科学家们揭示许多自然界的奥秘，天主教会的很多说教不攻自破，人们有了更多的自信。

人们要求摆脱专制统治和天主教会压迫的愿望日益强烈，首先在思想领域展开了反对专制统治和天主教会思想束缚的斗争，由此掀起了一场轰轰烈烈的空前的思想解放运动，历史上称之为启蒙运动。

性质启蒙运动是发生在17、18世纪欧洲的一场反封建、反教会的思想文化解放运动，它为革命作了思想准备和舆论宣传，是继文艺复兴运动之后欧洲近代第二次思想解放运动。

法语中，“启蒙”的本意是“光明”。

当时先进的思想家认为，迄今为止，人们处于黑暗之中，应该用理性之光驱散黑暗，把人们引向光明。

他们著书立说，积极地批判专制主义和宗教愚昧和特权主义，宣传自由、平等和民主。

历史贡献在启蒙运动中，一批先进的、新兴的思想家前赴后继，口诛笔伐：（1）对专制制度及其精神堡垒——天主教会展开猛烈抨击；（2）对未来的社会蓝图进行展望和描绘；（3）这场持续近一个世纪的思想解放运动，开启了民智，为欧美革命作了思想上和理论上的准备；（4）这场运动传播到世界成为强大社会思潮，为民族解放斗争做了贡献。

学习必备欢迎下载英美文学史名词翻译Neoclassicism (新古典主义) Renaissance (文艺复兴) Metaphysical poetry (玄学派诗歌) Classism (古典主义)Enlightenment (启蒙运动) Romanticism (浪漫主义)Byronic Hero (拜伦式英雄) Aestheticism（美学主义）Stream of consciousness (意识流)the Age of Realism (现实主义时期) Naturalism (自然主义)Local Colorist (乡土文学)Imagism (意象主义)The Lost Generation (迷惘的一代) Surrealism (超现实主义)The Beat Generation (垮掉的一代) Metaphysical poets (玄学派诗人）New Criticism (新批评主义) Feminism(女权主义)Hemingway Code Hero (海明威式英雄) Impressionism (印象主义)Post modernity (后现代主义) Realism (现实主义)Allegory (寓言)Romance (传奇)epic(史诗)Blank Verse (无韵诗或素体广义地说Essay (随笔)Masques or Masks (假面剧) Spenserian Stanza (斯宾塞诗节) Three Unities (三一.原则)Meter (格律)Soliloquy (独白)Cavalier poets (骑士派诗人)Elegy (挽歌) .Action/plot (情节)Atmosphere (基调)Epigram (警句)The Heroic Couplet (英雄对偶句) Sentimentalism (感伤主义文学)Aside (旁白)Denouement (戏剧结局) [deɪnuː'mɒŋ] parable (寓言) Genre (流派)Irony (反讽)Satire (讽刺)Lyric (抒情诗)Ode (颂歌)Pastoral (田园诗)Canto (诗章)Lake Poets (湖畔诗人)Image (意象)Dramatic monologue（戏剧独白Psychological novel (心理小说)Allusion (典故)Protagonist and Antagonist (正面人物与反面人物)Symbolism (象征主义)Existentialism (存在主义)Anti-hero (反面人物)Round Character (丰满的人物)Flat character (平淡的人物)Oedipus complex (俄狄浦斯情结/蛮母厌父情结) ['i:dipəs; 'e-]Rhyme (押韵)Iambic pentameter (五音步诗)Poetic license (诗的破格)Legend (传说)Myth (神话)Pessimism (悲观主义)Tragicomedy (悲喜剧)Comedy of manners (风俗喜剧)Free Verse (自由体诗歌)Magic realism (魔幻现实主义) Autobiography (自传)Biography (传记)Foot (脚注)Protagonist (正面人物)Psychological Realism (心理现实主义) Setting (背景)。