著者

川島 健

出版者

一般財団法人 日本英文学会

雑誌

英文学研究 (ISSN:00393649)

巻号頁・発行日

vol.86, pp.1-16, 2009

著者

巽 孝之

出版者

一般財団法人 日本英文学会

雑誌

英文学研究 (ISSN:00393649)

巻号頁・発行日

vol.67, no.1, pp.125-129, 1990-09-30 (Released:2017-04-10)

著者

駒村 利夫

出版者

一般財団法人 日本英文学会

雑誌

英文学研究 (ISSN:00393649)

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vol.46, no.2, pp.117-127, 1970

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<p>Robert Lee Frost (1874-1963) depicts like Hesiod's 'chaos' what we ourselves were in "Too Anxious for Rivers," and says that the universe' the world, we, and the mind are the same in roundness in "Build Soil." Chaos and roundness being seemingly contradictory, I feel Aristotle's or Emerson's circular philosophy, and Frost's 'soul-from-soul abyss' ("A Missive Missile"), and get conscious of the vacuity as if a halo seen frequently in Frost's poetry. But a sympathetic correspondence going forth and back through this vacancy often indicates Frost's dual trend rather than the inconsistency or shyness of his thought. It may be said that, in particular, though the metaphor of "Fire and Ice" looks incoherent at a glance, he succeeds in unifying it very intelligently. The hesitation of 'passive' Frost, who has momentarily been absorbed in the aphorism reminiscent of Heraclitus, changes into 'intentional' awakening accompanied with a supposition; to Frost, man is at once a circulating existence and there is a limit to time extention-this disillusionment makes me feel instantly Pascal's discontinuity pointed out by T. S. Eliot, but Frost does not reveal so earnest a desire to enter religion as to desert the self and says it is intention, purpose and design that let man near divinity. It may be mentioned, therefore, that his stumbling denotes a conflict between passive recognition and original response, as confined in 'a pair of dauntless wings ' ("Bond and Free"). This I call Frostian duality, which is not grasped in Emerson with whom Frost gives the impression of having agreed in circularity. Fire and ice here cannot be shifted to life and death immediately, but "Provide, Provide" has the same hypothetic construction: to Frost, life is carried out in the hypothesis of death which happens in the contingency of life. Prepared to admit that the contingency of life is inevitable, he tries to make this inevitability meaningful. But he does not by force, but sometimes shows daily experience, as in "'Out, Out-'" and "Home Burial," symmetrically constructed each. Besides, Frost, with more brutal apathy than in these two poems, deals with death in "The Death of the Hired Man," and his dialogue of the 'home' gives a deeper feeling than nostalgia. Such the dramatic construction of Frost, who offers how importan the 'home' is in life and death, develops a genuine insight into the resemblance of the position of the 'home' in daily life to the relationship of the 'soul' to the flesh. Frost expounds in "Kitty Hawk" that spirit enters flesh, and that it charges into earth, which may signify the 'underground' ("Hyla Brook") of the flesh, ever fresh and fresh, and suggests his 'evolution' ("Education by Poetry") or Bergson's 'creative evolution.' Thoreau's 'pond' symbolized the 'earth's eye,' and he, analogous to Emerson, saw the soul in the eye, but Frost squeezes the site of his 'soul' into man's brain and likens it to the micrographic picture of the 'tree' ("A Never Naught Song"), I think, and seems to approach science rather than religion. Having receded from such the so-called positivism, however, he lays emphasis upon the importance of metaphor, and appeals a mystic insight as Bergson or Blake. I perceive the dualism of a circular 'microcosm' in this 'tree' participating in the current of life, which, Frost says, renders nil the whole Yggdrasil. But 'something like' which controls the waves of life is a mystery; Frost's 'spirit' walking alone like Crabbe's dreamy world, of which he will not</p><p>(View PDF for the rest of the abstract.)</p>

著者

豊田 昌倫

出版者

一般財団法人 日本英文学会

雑誌

英文学研究 (ISSN:00393649)

巻号頁・発行日

vol.47, no.2, pp.239-250, 1971

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In Iris Murdock's novel, A Severed Head, Chaps. 14 and 10, there occur the following sentences: She stared back evenly, unsmiling, but with a candour and a presence more telling than any smile. I gave her back a steady unsmiling stare, and felt pleasure at the idea of surprising her, rewarding her, with my better love. The comparison clearly indicates that the nominal construction, give a stare, and the full verb, stare, are in the 'associative' relationship, or the relationship of opposition, mutually exclusive in a given context. Thus the opposition between the nominal construction, consisting of give (have, make, take, etc.) +a noun, and the full verb, is indeed one of the verbal selective categories, and a speaker or writer is to make a 'binary choice' between the two possible expressions. With an adequate periphrasis, as is often pointed out, the nominal construction is able to meet any situation and is often observed to its advantage in present-day English. In his stimulating System der neuenglischen Syntax Max Deutschbein maintains that a tendency toward 'nominale Ausdruckweise' of English makes itself strongly felt in the sixteenth century, in contrast to Middle English whose 'innere Sprachform' is entirely 'zustandlich' and therewith 'verbal'. However, the analytic construction, which dates from Old English, is not of infrequent occurrence in Middle English and it performs its meaningful function, opposed to the full verb, as is shown by the quotations from Thomas Malory's The Book of Sir Tristram de Lyones: ...and ever that knyght made a dolefull complaynte as evir made knyght, and allways he complayned of La Beale Isode, the quene of Cornwayle...(X, 14.) '... so that ye woll kepe my counceyle and lette no creature have knowlech that I shall juste but yourself and suche as ye woll to kepe youre counceyle, my poure person shall [I] jouparte there for youre sake, that peradventure sir Palomydes shall know whan that I com.' (VIII, 9.) though in the case of the combination, make mencion, for instance, the corresponding full verb is really non-existent, thereby the construction being neutralized, so to speak. Apparently the employment of the nominal construction in Middle English is greatly affected by the corresponding French idiomatic usage and a number of constructions are in fact the mere 'calques' of French phrases. Despite Deutschbein's assertion, the nominal construction is thus significantly employed in Middle English, and in the modern period it is often used in preference to the full verb, since the construction is in accordance with the tendency of Modern English to place an operator before the word of higher semantic import.

著者

伊藤 章

出版者

一般財団法人 日本英文学会

雑誌

英文学研究 (ISSN:00393649)

巻号頁・発行日

vol.89, pp.131-135, 2012-12-01 (Released:2017-04-10)

著者

加藤 孝

出版者

一般財団法人 日本英文学会

雑誌

英文学研究 (ISSN:00393649)

巻号頁・発行日

vol.27, no.2, pp.153-178, 1951

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In 1841 Macaulay began to write his History of England, the plan of which had long been in his mind. He worked at it with great assiduity and delight, till in 1848 the first two, and in 1855 the next two volumes appeared. The work met instant applause of the reading public. The extraoridinary success of this history is chiefly due to the fact that it well suited the self-complacent mentality of the middle classes. The fundamental idea underlying History of England is this: the unprecedented power and prosperity of the 19th century England (and especially of the middle classes) is the direct outcome of the whig revolution of 1688, which established once for all the supremacy of the Commons over the Crown. Written from this viewpoint, his portaiture of historical figures is not always impartial, as in the case of Strafford. Contrary to his original intention, his history stopped at the death of William III. However, his various essays and speeches connected with English history clearly show that the subsequent development of English politics was viewed by him in the light of the unfolding and realisation of the whig principles. The culmination of this growth was to him the Reform Act of 1832. He was then the champion of the rising middle classes. Since 1832 he resolutely opposed any further suffrage extention as endangering the Constitution and the principle of property. Therein he was at one with conservatives of the time such as Carlyle. According to him the principle of property is the foundation of all civilisations. Hence his repugnance to Jacobinism as is shown in his criticism of the French Revolution, and hence also his opposition to the introduction of universal suffrage, as is shown in his speeches on the occasion of Chartist petitions. Hindered by this one-sided view of history, he completely failed to foresee the later growth of English democracy in the second half of the 19th century. His early surroundings were not necessarily whiggish, but his education at Cambridge and his connection with the Holland House and the Edinburgh Review determined his subsequent political outlook and made of him a great historian of the bourgeois classes.

著者

毛利 可信

出版者

一般財団法人 日本英文学会

雑誌

英文学研究 (ISSN:00393649)

巻号頁・発行日

vol.63, no.1, pp.207-212, 1986-09-01 (Released:2017-04-10)

著者

松浦 嘉一

出版者

一般財団法人 日本英文学会

雑誌

英文学研究 (ISSN:00393649)

巻号頁・発行日

vol.10, no.2, pp.303-305, 1930-04-30 (Released:2017-04-10)

出版者

一般財団法人 日本英文学会

雑誌

英文学研究 (ISSN:00393649)

巻号頁・発行日

vol.12, no.2, pp.340-345, 1932 (Released:2017-04-10)

著者

澤村 寅二郎

出版者

一般財団法人 日本英文学会

雑誌

英文学研究 (ISSN:00393649)

巻号頁・発行日

vol.23, no.2, pp.205-207, 1943-10-10 (Released:2017-04-10)

著者

澤村 寅二郎

出版者

一般財団法人 日本英文学会

雑誌

英文学研究 (ISSN:00393649)

巻号頁・発行日

vol.23, no.2, pp.205-207, 1943

著者

菊池 清明

出版者

一般財団法人 日本英文学会

雑誌

英文学研究 (ISSN:00393649)

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vol.68, no.2, pp.387-392, 1992

著者

橋本 槙矩

出版者

一般財団法人 日本英文学会

雑誌

英文学研究 (ISSN:00393649)

巻号頁・発行日

vol.79, no.1, pp.59-62, 2002-09-30 (Released:2017-04-10)

著者

村田 辰夫

出版者

一般財団法人 日本英文学会

雑誌

英文学研究 (ISSN:00393649)

巻号頁・発行日

vol.52, no.1-2, pp.238-239, 1975-12-01 (Released:2017-04-10)

著者

池上 忠弘

出版者

一般財団法人 日本英文学会

雑誌

英文学研究 (ISSN:00393649)

巻号頁・発行日

vol.55, no.2, pp.349-352, 1978-12-01 (Released:2017-04-10)

著者

笹山 隆

出版者

一般財団法人 日本英文学会

雑誌

英文学研究 (ISSN:00393649)

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vol.37, no.2, pp.187-200, 1961

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Revenge is so vitally connected with the essence of Elizabethan tragedy that it can never be analyzed away as a mere theatrical device for sensationalism. The present paper is an attempt to see how in the works of each playwright revenge as an actional pattern was affected and modified by his vision of tragedy. The Biblical phrase "Vengeance is mine; I will repay, saith the Lord." was ringing in popular ears; it was nothing less than an abominable sin of pride to anticipate the justice of God. Besides, in all the extant plays of Seneca, whose influence on contemporary tragedy was so potent, the revengers were always depicted as villains. From these circumstances came a line of villain-revenger plays from The Jew of Malta to The Cardinal. God's dictum against human revenge, however, also implied a commitment to divine vengeance. And if the heavenly justice be realized, not by supernatural means alone, but through the agency of man, it would not be impossible that an act of revenge should be justified, though the revenger himself must suffer death as the price of his sin. Thus a lawful revenger was often looked upon at once as a hero and a sinner. This was part of the mystery of the cosmic fate and was closely related to the ambiguity which exists in the core of tragedy. Already in The Spanish Tragedy we find the author confronted with the problem of how to deal with this paradox. By gradually adding the hero-revenger a Machiavellian aspect, Kyd deliberately cancelled the pity aroused for him and simplified the audience's response accordingly. Fletcher in his Valentinian went on this line so far as to disintegrate tragedy through a totally implausible transformation of the protagonist's character. Here as in many other tragedies by Fletcher or Shirley, revenge was linked up with such an ego-centric concept of honour that it had lost its universal ethical meaning. A Woman Killed with Kindness and The Atheist's Tragedy might be considered as potential revenge tragedies in which revenge is transcended either with the spirit of forgiveness or the absolute confidence in divine providence. In The Changeling the author seems to point out incisively that a sinful crime, regardless of the motive, must inevitably germinate a revenge upon the criminal himself. The characters in Women Beware Women and The Revenger's Tragedy inhabit the heart of darkness where various evils latent in human flesh devour each other in complicated plots of revenge and counter-revenge. Webster in his two great tragedies stood above easy moralization; for him revenge was an instrument with which to set off the vain absurdity of being and extol the glory of the human soul that boldly challenges it. Massinger tried to impress somewhat melodramatically the emptiness of self-righteous human justice, whereas Ford utilized revenge only as an aesthetic medium to sustain the pale icy glow of beautified suppressed passions. Chapman in The Revenge of Bussy D'Ambois tackled philosophical problems of revenge, but failed to give unity to his tragedy through the obscurity of his own footing. In Hamlet, when we reflect upon the growing cognizance in the hero of the ubiquitous providence since the incident on the sea, it seems quite reasonable to see in his killing of Claudius not so much a consummation of the revenge which occupies his whole mind in the earlier acts as an instance of divine intervention. Such an interpretation makes way for Hamlet's salvation, and brings him nearer to the hero of Oresteia in his sacrificial role.

著者

竹森 修

出版者

一般財団法人 日本英文学会

雑誌

英文学研究 (ISSN:00393649)

巻号頁・発行日

vol.47, no.2, pp.179-198, 1971

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Modern society with its materialist standard of values is now plunging back into the chaos from where it was supposed to have emerged. The materialist civilization has now brought to light its own irrationalities and contradictions, which will prove to be fatal to mankind, if they are left unchecked. From behind its neon-sign brightness a shadow of negative nihilism is looming so overwhelmingly that most of us are in great anxiety about the future of mankind. We are beginning to suspect that this threatening shadow might betray the true character of our civilization, that it might be self-destructive. However, while deeply concerned about the phenomenal aspect of social miseries, we still remain unaware of their spiritual connotations in relation to ourselves, for we take it for granted that they came from the outside. Our spiritual crisis lies in the ever-growing neutralization of human relationships in society. It has its root in our unrestricted self-complacency. Human consciousness is by nature self-complacent, that is, self-centred or self-attached. We are attached to ourselves like a spoilt son, or we spoil ourselves like an indulgent mother. That is what Blake calls 'Maternal Humanity'. It is a spoilt-child mentality which is domineered by a kind of possessive false maternity, false because it is essentially different from true maternity that sets an example of selfless love by its self-devoting, self-annihilating acts. It is a mentality in which paternal severity to oneself remains shadowy, 'silent and invisible', on account of the exclusive mother-child relationship. That is the inherent structure of human consciousness, root of all misery. If there are any authentic possibilities within us, they will be realized only when we expose ourselves constantly to a critique of self-satisfaction. However, the problem is that we have now lost sight of the critique which we saw embodied in religion. As a result, that individual mentality was left to prevail without check so widely that it has come to constitute a kind of climate of opinion in society. It is a spoilt-child society, or we might say a foundling society, for the critical principle of self-satisfaction which is its true parents seems nowhere to be seen. Self-complacency has extended even to the world of ethical and religious values, and is changing it into another hot-house for that mentality. It is most dangerous for humanity, for religion is the only exhaustive critique of self-satisfaction. If religion should cease to be that, it would cease to mean anything for us. And that would lead to mental suicide of mankind. On this point Blake is prophetic. Like other romantic poets, his concern is 'transformation', that is, to transform the cold, inanimate world into a world full of light and life. But he is radically different from them in his severest view of human consciousness, that is, of his own selfhood. He is well aware that the dualism of subject and object created by the discriminative faculty of consciousness implies in itself discrimination against other beings, that our consciousness itself constitutes unauthentic selfhood as self-love. And his greatness lies in his conviction that poetic vision is possible only through self-annihilation, and that 'transformation' is, first of all, the problem of self-transformation, which will ultimately result in the transformation of society. Blake's ontological approach to Reality is really suggestive about the problem of the reinstatement of religion as the one critique of self-satisfaction as well as about the relationship of religion and art.

著者

北川 依子

出版者

一般財団法人 日本英文学会

雑誌

英文学研究 (ISSN:00393649)

巻号頁・発行日

vol.92, pp.136-139, 2015-12-01 (Released:2017-04-10)

著者

植田 和文

出版者

一般財団法人 日本英文学会

雑誌

英文学研究 (ISSN:00393649)

巻号頁・発行日

vol.74, no.2, pp.211-215, 1998-02-10 (Released:2017-04-10)

著者

荻野 昌利

出版者

一般財団法人 日本英文学会

雑誌

英文学研究 (ISSN:00393649)

巻号頁・発行日

vol.78, no.1, pp.48-52, 2001-09-30 (Released:2017-04-10)