后大屠杀意识中的犹太维系与普世化反思
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摘要
“后大屠杀意识”产生于20世纪70年代末80年代初,主要关涉源于犹太大屠杀并影响到后大屠杀时代的种种社会现象,尤其是围绕着幸存者以及犹太大屠杀之后犹太人思想的变化等问题的反思。“后大屠杀意识”的产生直接与二战后犹太人的生存状况相关联。随着欧洲(尤其是东欧)犹太社区的毁灭,犹太人不得不面对流落异乡的命运,其中心也由欧洲转向了美国和以色列,大多数犹太人都遭遇了与家人、故乡、传统、文化、语言等等的割裂,其心灵也遭遇了种种难以言说的创伤。迥异的生存环境所带来的孤独感和无助感以及创痛后内心的复杂情感使许多犹太人选择了沉默地生活,孤立、封闭而拒绝和外部世界交流。但与此同时,犹太人却更加注重自身犹太人身份对自己行为的规范和道德立场的约束,如何维系犹太性成为了他们生活的标杆,维系犹太性的重要性被推到了一个前所未有的高度。这强化了犹太人的民族认同,促进了犹太民族意识的觉醒,使生活在不同地区、具有不同社会身份的犹太人在理念上和主观认识上更加强化了自身的犹太身份,其终极的结果则是促进了犹太复国主义的全面兴盛,一种以犹太民族利益为核心、以强悍的意志力、极端的忧患意识、执著的成就感、漠然对待非犹太人世界等为主要特征的民族特性在犹太人身上逐渐形成并最终在犹太人自己的家园——以色列的建设与发展中得以体现。
正是在这样一种情势下,美国国内犹太人的生活具有了一种“自我矛盾性”,犹太人一方面享受着社会、经济发展所带来的和平、安逸,另一方面却又深深卷涉到了犹太大屠杀所带来的种种影响之中,他们无法把这两者统一协调起来。在协调犹太大屠杀与现世生活的努力中,犹太大屠杀这一历史事件受到了社会的重新建构,成为了一个文化事实,并对社会生活和道德生活在产生着持续不断的影响。
在美国,犹太大屠杀一开始是作为“暴行”的典型代表出现在人们的视野中,是那场极度不自然的、最不人道的第二次世界大战的邪恶所造成的非人道后果。在谈论大屠杀时,人们更多地强调纳粹主义是一种绝对的、不可调和的恶,它威胁到人类文明的未来。犹太人被纳粹主义单列出来作为最大的敌人,那么反纳粹主义者也必然将犹太人所受到的伤害单列出来作为反对纳粹主义的最有效明证,而犹太大屠杀更多地被作为一个战争故事而呈现给了美国民众,犹太人遭到灭绝所带来的创伤也就成了纳粹之恶所带来的一系列后果中的一个部分。人们走上了将犹太大屠杀泛化的路径,关怀并鼓励大屠杀幸存者忘记过去、继续前行以迎接美好未来成了美国民众普遍的诉求,“去纳粹化”成为了美国社会主流意识的有机组成部分,犹太人也就被人们在类比意义上拿来与美国的“民主”和“民族”的符号相联系,犹太人也以纳粹意识形态的对立面的形象在美国的道德生活、政治生活中占据了制高点地位。
同期,犹太大屠杀“神圣化”的进程也在进行当中：犹太人反对把纳粹大屠杀当成二战的一个附属部分来研究探讨,认为纳粹大屠杀是一场独立的、针对犹太人的战争；反对把反对和迫害犹太人的历史当成一般的种族主义事例,认为只有犹太人才配得上纳粹大屠杀“最大受害者”的身份,其他群体不应该为此与犹太人产生争议；反对把纳粹大屠杀当成一般的历史事件,认为纳粹大屠杀是独特的、不可比拟的。但是,犹太大屠杀“神圣化”的进程却没有能够阻止对犹太大屠杀的普世化过程,因为要影响美国主流社会并最终引起世界的关注、要让美国和世界接受、认知和理解纳粹大屠杀、要实现对美国外交政策的影响以利于犹太人家园以色列国的发展壮大、要获得世界对犹太人的体认,纳粹大屠杀话语中就不可避免地要打上占据了强势地位的美国主流社会文化的烙印。在对犹太大屠杀的故事的一次次讲述中,犹太大屠杀的精神创伤最终取得了道德责任中的核心位置,它不仅是基于一种情感的需要,更是成为了美国社会一种道德志趣的表达。
犹太大屠杀在战后美国被构建成了一个涉及政治、种族、意识形态、文化传统等诸方面的话语。后大屠杀意识既与犹太大屠杀相关联,同时又将犹太大屠杀经历的痛苦进行了处理,将现世所有的不对等行为、暴力行径等解读为与大屠杀相关的政治事件。这进一步促进了犹太大屠杀的泛化,犹太大屠杀也在更广、更深的范围内得到运用,其“神圣化”(亦即其特殊化)程度也进一步减弱,因为理解、解读犹太大屠杀而生的道德准则已经超越了单一的犹太族群而被运用到了美国现代社会的道德构建过程中。
综观菲利普·罗斯(Philip Roth)的作品,其作品之主题和内涵表现出其犹太人身份已经将他与犹太民族紧紧地联系在了一起,犹太性是菲利普·罗斯作品内在的维系,而犹太民族历史之殇——犹太大屠杀更是他绕不过去的重大事件。本论文选题正是基于这一研究现实,拟从根植于大屠杀这一历史事件的“后大屠杀意识”入手,对菲利普·罗斯“朱克曼系列小说”中的相关问题进行细致、深入的分析、解读,指出作为一个生在美国长在美国的犹太作家,菲利普·罗斯的创作具有较为深切的“后大屠杀意识”,该意识直接影响和决定了其创作,其创作不仅表现出对于犹太性的维系,更表现出对后大屠杀时代美国社会的后大屠杀话语构建趋向的反思,探讨了如何将大屠杀这个犹太民族历史上的创伤事件普世化以促成战后美国社会的道德进步这一问题,也证明了罗斯确实如他自己所言是一个立足美国现实进行创作的美国作家而非囿于其族裔身份的美国犹太作家。
本研究论文共由五个部分组成：
“引言”部分首先厘清了罗斯“朱克曼系列小说”所包含的作品范围,确定了本文的研究对象；其次介绍了本文的选题缘起及意义所在,明确了菲利普·罗斯的创作在美国文学史中的地位及其与“后大屠杀意识”之关联,指出将罗斯的作品置于“后大屠杀意识”视野的观照之下可以产出合理有据的研究成果；再次则对当前国外、国内学界菲利普·罗斯研究所取得的成果及其不足进行了综合评述,最后是本论文的结构介绍。
论文第一章“后大屠杀意识观照下的犹太书写”以梳理菲利普·罗斯有关犹太形象书写的相关思想为出发点,探究了罗斯在“朱克曼系列小说”的第一部作品《鬼作家》和最后一部作品《退场的鬼魂》中的犹太形象书写及其对大屠杀这一历史事件的创造性运用,指出罗斯以自己独特的处理在两部几乎相隔三十年的作品之间建立起了一种互文性的联系,表达了自己对于后大屠杀时代美国犹太民族精神状况的认识,表现了罗斯对如何在维系犹太性的前提下实现犹太形象书写普世化这一问题的反思。
论文第二章“后大屠杀时代的犹太认同与普世化关注”对《解放了的朱克曼》、《解剖课》及尾声《布拉格狂欢》进行了详尽解读,指出菲利普·罗斯通过刻画内森·朱克曼在《解放了的朱克曼》中似是而非的所谓“解放”和《解剖课》中身陷病痛中的反思和自我剖析,深切揭示了犹太后辈与父辈之间的复杂情感,表现了菲利普·罗斯对于犹太性的体认。及至《布拉格狂欢》,菲利普·罗斯的思考已然超越个人、族群,对于更具有普世意义的有关人性进步问题的思考,探讨了后大屠杀时代欧洲犹太族群的道德走向以及他们在严苛政治局势下的艰难命运,表达了一个作家的普世化关怀,而菲利普·罗斯也以此继续了自己在《鬼作家》中对有关犹太人的一系列问题的思考和阐发。
论文第三章“后大屠杀时代美国犹太问题反思”剖析了标志菲利普·罗斯创作转折的作品《反生活》以及世纪之交的三部作品《美国牧歌》、《我嫁给了共产党人》、《人性的污秽》,指出罗斯在这四部作品中以其一贯立场对当代犹太人生活中一系列重大问题如后大屠杀时代犹太性的维系、对大屠杀历史事件的反思和利用等问题进行了探讨,而其目的是要给犹太人以警示,警示他们不要落入历史的泥淖而犯下不可饶恕的错误而从曾经的受害者变成现代社会的害人者。
“结语”部分在论文主体部分分析的基础上得出结论,指出大屠杀事件是菲利普·罗斯“朱克曼系列小说”的隐性背景,罗斯正是在这一背景下通过自己的创作来反思犹太人在当代美国社会中身份建构的路径,由此探求当代美国犹太人在强大的社会同化力量中如何维系犹太性这一严肃命题以及后大屠杀时代美国社会的后大屠杀话语构建趋向,即将大屠杀这个犹太民族历史上的创伤事件普世化以促成战后美国社会的道德进步,这也证明了罗斯确实如他自己所言是一个立足美国现实进行创作的美国作家而非囿于其族裔身份的美国犹太作家。
The late1970s and the early1980s saw the rise of the post-Holocaust consciousness, which ever since then has been centering its interest around various phenomena in the post-Holocaust society, in particular, around the Holocaust survivors and the changes in the Jewish thought after the Holocaust. The post-Holocaust consciousness is closely connected with the living situations of the Jews after World War II. With the destruction of the European(esp. the Eastern European) Jewish communities, the Jews were confronted with the ill fortunate of exile and their center was shifted to America and Israel, resulting in many Jewish people's severing from their family, hometown, tradition, culture and language as well and making them experience various kinds of trauma in the new lands. The solitariness and helplessness produced by living in unfamiliar places and the complex feelings after the great disaster made the majority of the Jewish people choose to live a solitary and private life with no communication with the outside world. However, at the same time, the Jewish people paid much attention to the regulation and discipline of their behavior and morality imposed upon them by their Jewish identity. To maintain Jewishness became a touchstone for their life and the maintenance of Jewishness took priority over other things. This strengthened the national identification of the Jewish people and enhanced the reawakening of Jewishness among them, making the Jewish people living in different quarters and coming from different social strata stick ever more to their Jewish identity and resulting in the rejuvenation of Zionism. As a result, an awareness centering around the national profits of the Jewish people and featuring strong will, extreme anxiety, persistent consciousness for achievement and indifference to the non-Jewish world was forged and was ultimately shown in the construction and development of the Jewish land—Israel.
Under such circumstances, the Jewish life in America gained a characteristic of being "self-contradictory":on the one hand, the Jewish people enjoyed peace and comfort brought about by the American development; on the other, they were deeply involved in various negative influences produced by the Holocaust. As they tried their utmost to reach a compromise between living in reality and surviving the post-Holocaust influences, they by and by reconstructed the Holocaust, making it a cultural event and bringing about a continuous impact upon the social life and the moral life in the American society.
In America, the Holocaust was at the beginning presented as a representative of "violence" created by the evil of the unnatural and inhumane World War II. Talking about the Holocaust, people put more emphasis on the ultimate and uncompromised evil of Nazism and considered it as a threat to the future of human civilization. The Jews were singled out by Nazism as the biggest enemy and therefore the anti-Nazis people would necessarily single out the Jews as the most effective evidence of anti-Nazism, for the Jews were the most traumatized by the Nazis. As a consequence, the Holocaust was presented to people as a war story and the extermination of the Jewish people became one of the bad results brought about by the evil of Nazism. Thus, the universal ization of the Holocaust became a trend. Helping the Holocaust survivors forget the past and embrace a bright future became the general pursuit of the American people and getting rid of Nazism became a composite part of the American mainstream. The Jew was then used as an analogy to the American symbolization of "democracy" and "nationality" and the Jew, as the opposite image of the Nazis ideology, became refreshed and thus occupied the place of front and center for the American morality and politics.
At the same time, the sanctification of the Holocaust was also under way:the Jewish people refused to consider the Holocaust as a composite part of World War II, arguing that the Holocaust was an independent war on the Jews; they refused to take the history of the extermination of the Jewish people as a common example of racism, claiming that only the Jews had the right to the name "the biggest victim" and that any other racial group should not compete with the Jewish people for this name; they also refused to take the Holocaust as a common event in history, claiming that the Holocaust was unique and matchless. Though, the process of the sanctification of the Holocaust could not stop the opposite process of its universalization, for the discourse of the Holocaust was unavoidably imprinted with the features of the American mainstream culture so as to produce impact upon the American mainstream as well as the world all over. Only on condition of this could the Jewish people succeed in making America and the world to accept and understand the Holocaust as well as effecting impact upon the American foreign policies so as to be beneficial to the development of the Jewish homeland Israel. As the story-telling of the Holocaust went on, the spiritual trauma of the Holocaust finally edged to the center of morality in the American society and became a way of moral consideration and judgment.
In a word, after World War II, the Holocaust was constructed as a discourse concerning politics, race, ideology as well as cultural traditions. Although the post-Holocaust consciousness is related to the Holocaust, it goes beyond the Holocaust itself, trying to interpret the non-reciprocal actions or violence in the modern times as something that is politically related to the Holocaust. This results in a greater degree of the universalization of the Holocaust and a lesser degree of its sanctification. The principles created during the process of understanding and interpreting the Holocaust are then employed in the process of morality construction of the American society instead of the Jewish people only.
A thorough reading of Philip Roth's works reveals that his themes and implications are closely connected with his Jewish identity, Jewishness serving as the thread through all his works and the Holocaust being the biggest event that he is not likely to evade. Based on this fact, this dissertation, in the light of the post-Holocaust consciousness, effects an analysis of Philip Roth's Zuckerman Books, aiming to reach the conclusion that Philip Roth's Zuckerman Books are imbued with the post-Holocaust consciousness, showing that the maintenance of Jewishness and the reflections on the construction of the post-Holocaust discourse in the American society are the central concerns in Zuckerman Books and that, by explorations concerning how the traumatic Jewish event(the Holocaust) is universalized so as to promote the progress of the post-War American morality, Philip Roth has proved that he is an American writer instead of a Jewish American writer as he himself once claimed to be.
This dissertation is made up of five parts:
"Introduction" first clarifies what the target of the research is, namely, what Zuckerman Books are, followed by an introduction of Philip Roth's status in the American canon and his Zuckerman Books'connection with the post-Holocaust consciousness, aiming to show that research findings on the Zuckerman Books can be achieved from the perspective of the post-Holocaust consciousness."Introduction" also includes a section of literature review as well as a section about the structure of the dissertation.
Chapter One "Writing with the Post-Holocaust Consciousness about the Jew" first explores Philip Roth's ideas and understanding concerning writing about the Jew, followed with a detailed analysis of how the Jew is portrayed in The Ghost Writer and Exit Ghost(the former being the first book in Zuckerman Books and the latter being the last). Chapter One also tackles the issue of how the Holocaust is employed in a creative way in these two books, showing that Philip Roth, by bridging across the two books that are almost30years away from each other, has revealed his understanding of the American Jewish morality and spirituality in the post-Holocaust era and his reflections upon how to achieve the universalization of writing about the Jew on condition that Jewishness is maintained.
Chapter Two "Identification with the Jew and the Universal Concerns in the Post-Holocaust Era" effects a detailed analysis of Zuckerman Unbound, The Anatomy Lesson and The Prague Orgy, showing that Philip Roth, by way of portraying Nathan Zuckerman's so-called liberation in Zuckerman Unbound and his self-reflection and self-anatomy in The Anatomy Lesson, has shown the complex feelings existing between the Jewish parents and their children and that this serves as a revelation of Philip Roth's identification with Jewishness. In The Prague Orgy, going beyond himself and his ethnic group and showing his deep concerns about issues concerning the human progress, Philip Roth has explored the moral conditions of the European Jews and their ill fortune under the harsh rule of a tyranny. With these universalized concerns about the human progress, Philip Roth continues his reflections and interpretations of issues about the Jews in The Ghost Writer.
Chapter Three "Reflections on the American Jewish Problems in the Post-Holocaust Era" makes an analysis of The Counterlife, The American Pastoral, I Married a Communist and The Human Stain, pointing out that Philip Roth, as he has always been doing, has in these four books continued his exploration of important issues concerning the life of the Jews such as the maintenance of Jewishness in the post-Holocaust era, the reflections upon the Holocaust and the employment of the Holocaust and his aim is to warn the Jewish people that they should learn from history so as not to make unforgivable mistakes and turn themselves from victims into victimizers.
"Conclusion" draws a conclusion to what is analyzed in the body part of the dissertation, pointing out that, in his Zuckerman Books, by using the Holocaust as the concealed background, Philip Roth has explored the way of the construction of the Jewish identity in the modern American society, aiming to find out how Jewishness can be maintained in an America that has a powerful force of identification and how the post-Holocaust discourse can be constructed in the post-Holocaust era so as to make use of the traumatic historical event to promote the morality of the post-War American society. This proves that he is an American writer instead of a Jewish American writer as he himself once claimed to be.
正是在这样一种情势下,美国国内犹太人的生活具有了一种“自我矛盾性”,犹太人一方面享受着社会、经济发展所带来的和平、安逸,另一方面却又深深卷涉到了犹太大屠杀所带来的种种影响之中,他们无法把这两者统一协调起来。在协调犹太大屠杀与现世生活的努力中,犹太大屠杀这一历史事件受到了社会的重新建构,成为了一个文化事实,并对社会生活和道德生活在产生着持续不断的影响。
在美国,犹太大屠杀一开始是作为“暴行”的典型代表出现在人们的视野中,是那场极度不自然的、最不人道的第二次世界大战的邪恶所造成的非人道后果。在谈论大屠杀时,人们更多地强调纳粹主义是一种绝对的、不可调和的恶,它威胁到人类文明的未来。犹太人被纳粹主义单列出来作为最大的敌人,那么反纳粹主义者也必然将犹太人所受到的伤害单列出来作为反对纳粹主义的最有效明证,而犹太大屠杀更多地被作为一个战争故事而呈现给了美国民众,犹太人遭到灭绝所带来的创伤也就成了纳粹之恶所带来的一系列后果中的一个部分。人们走上了将犹太大屠杀泛化的路径,关怀并鼓励大屠杀幸存者忘记过去、继续前行以迎接美好未来成了美国民众普遍的诉求,“去纳粹化”成为了美国社会主流意识的有机组成部分,犹太人也就被人们在类比意义上拿来与美国的“民主”和“民族”的符号相联系,犹太人也以纳粹意识形态的对立面的形象在美国的道德生活、政治生活中占据了制高点地位。
同期,犹太大屠杀“神圣化”的进程也在进行当中：犹太人反对把纳粹大屠杀当成二战的一个附属部分来研究探讨,认为纳粹大屠杀是一场独立的、针对犹太人的战争；反对把反对和迫害犹太人的历史当成一般的种族主义事例,认为只有犹太人才配得上纳粹大屠杀“最大受害者”的身份,其他群体不应该为此与犹太人产生争议；反对把纳粹大屠杀当成一般的历史事件,认为纳粹大屠杀是独特的、不可比拟的。但是,犹太大屠杀“神圣化”的进程却没有能够阻止对犹太大屠杀的普世化过程,因为要影响美国主流社会并最终引起世界的关注、要让美国和世界接受、认知和理解纳粹大屠杀、要实现对美国外交政策的影响以利于犹太人家园以色列国的发展壮大、要获得世界对犹太人的体认,纳粹大屠杀话语中就不可避免地要打上占据了强势地位的美国主流社会文化的烙印。在对犹太大屠杀的故事的一次次讲述中,犹太大屠杀的精神创伤最终取得了道德责任中的核心位置,它不仅是基于一种情感的需要,更是成为了美国社会一种道德志趣的表达。
犹太大屠杀在战后美国被构建成了一个涉及政治、种族、意识形态、文化传统等诸方面的话语。后大屠杀意识既与犹太大屠杀相关联,同时又将犹太大屠杀经历的痛苦进行了处理,将现世所有的不对等行为、暴力行径等解读为与大屠杀相关的政治事件。这进一步促进了犹太大屠杀的泛化,犹太大屠杀也在更广、更深的范围内得到运用,其“神圣化”(亦即其特殊化)程度也进一步减弱,因为理解、解读犹太大屠杀而生的道德准则已经超越了单一的犹太族群而被运用到了美国现代社会的道德构建过程中。
综观菲利普·罗斯(Philip Roth)的作品,其作品之主题和内涵表现出其犹太人身份已经将他与犹太民族紧紧地联系在了一起,犹太性是菲利普·罗斯作品内在的维系,而犹太民族历史之殇——犹太大屠杀更是他绕不过去的重大事件。本论文选题正是基于这一研究现实,拟从根植于大屠杀这一历史事件的“后大屠杀意识”入手,对菲利普·罗斯“朱克曼系列小说”中的相关问题进行细致、深入的分析、解读,指出作为一个生在美国长在美国的犹太作家,菲利普·罗斯的创作具有较为深切的“后大屠杀意识”,该意识直接影响和决定了其创作,其创作不仅表现出对于犹太性的维系,更表现出对后大屠杀时代美国社会的后大屠杀话语构建趋向的反思,探讨了如何将大屠杀这个犹太民族历史上的创伤事件普世化以促成战后美国社会的道德进步这一问题,也证明了罗斯确实如他自己所言是一个立足美国现实进行创作的美国作家而非囿于其族裔身份的美国犹太作家。
本研究论文共由五个部分组成：
“引言”部分首先厘清了罗斯“朱克曼系列小说”所包含的作品范围,确定了本文的研究对象；其次介绍了本文的选题缘起及意义所在,明确了菲利普·罗斯的创作在美国文学史中的地位及其与“后大屠杀意识”之关联,指出将罗斯的作品置于“后大屠杀意识”视野的观照之下可以产出合理有据的研究成果；再次则对当前国外、国内学界菲利普·罗斯研究所取得的成果及其不足进行了综合评述,最后是本论文的结构介绍。
论文第一章“后大屠杀意识观照下的犹太书写”以梳理菲利普·罗斯有关犹太形象书写的相关思想为出发点,探究了罗斯在“朱克曼系列小说”的第一部作品《鬼作家》和最后一部作品《退场的鬼魂》中的犹太形象书写及其对大屠杀这一历史事件的创造性运用,指出罗斯以自己独特的处理在两部几乎相隔三十年的作品之间建立起了一种互文性的联系,表达了自己对于后大屠杀时代美国犹太民族精神状况的认识,表现了罗斯对如何在维系犹太性的前提下实现犹太形象书写普世化这一问题的反思。
论文第二章“后大屠杀时代的犹太认同与普世化关注”对《解放了的朱克曼》、《解剖课》及尾声《布拉格狂欢》进行了详尽解读,指出菲利普·罗斯通过刻画内森·朱克曼在《解放了的朱克曼》中似是而非的所谓“解放”和《解剖课》中身陷病痛中的反思和自我剖析,深切揭示了犹太后辈与父辈之间的复杂情感,表现了菲利普·罗斯对于犹太性的体认。及至《布拉格狂欢》,菲利普·罗斯的思考已然超越个人、族群,对于更具有普世意义的有关人性进步问题的思考,探讨了后大屠杀时代欧洲犹太族群的道德走向以及他们在严苛政治局势下的艰难命运,表达了一个作家的普世化关怀,而菲利普·罗斯也以此继续了自己在《鬼作家》中对有关犹太人的一系列问题的思考和阐发。
论文第三章“后大屠杀时代美国犹太问题反思”剖析了标志菲利普·罗斯创作转折的作品《反生活》以及世纪之交的三部作品《美国牧歌》、《我嫁给了共产党人》、《人性的污秽》,指出罗斯在这四部作品中以其一贯立场对当代犹太人生活中一系列重大问题如后大屠杀时代犹太性的维系、对大屠杀历史事件的反思和利用等问题进行了探讨,而其目的是要给犹太人以警示,警示他们不要落入历史的泥淖而犯下不可饶恕的错误而从曾经的受害者变成现代社会的害人者。
“结语”部分在论文主体部分分析的基础上得出结论,指出大屠杀事件是菲利普·罗斯“朱克曼系列小说”的隐性背景,罗斯正是在这一背景下通过自己的创作来反思犹太人在当代美国社会中身份建构的路径,由此探求当代美国犹太人在强大的社会同化力量中如何维系犹太性这一严肃命题以及后大屠杀时代美国社会的后大屠杀话语构建趋向,即将大屠杀这个犹太民族历史上的创伤事件普世化以促成战后美国社会的道德进步,这也证明了罗斯确实如他自己所言是一个立足美国现实进行创作的美国作家而非囿于其族裔身份的美国犹太作家。
The late1970s and the early1980s saw the rise of the post-Holocaust consciousness, which ever since then has been centering its interest around various phenomena in the post-Holocaust society, in particular, around the Holocaust survivors and the changes in the Jewish thought after the Holocaust. The post-Holocaust consciousness is closely connected with the living situations of the Jews after World War II. With the destruction of the European(esp. the Eastern European) Jewish communities, the Jews were confronted with the ill fortunate of exile and their center was shifted to America and Israel, resulting in many Jewish people's severing from their family, hometown, tradition, culture and language as well and making them experience various kinds of trauma in the new lands. The solitariness and helplessness produced by living in unfamiliar places and the complex feelings after the great disaster made the majority of the Jewish people choose to live a solitary and private life with no communication with the outside world. However, at the same time, the Jewish people paid much attention to the regulation and discipline of their behavior and morality imposed upon them by their Jewish identity. To maintain Jewishness became a touchstone for their life and the maintenance of Jewishness took priority over other things. This strengthened the national identification of the Jewish people and enhanced the reawakening of Jewishness among them, making the Jewish people living in different quarters and coming from different social strata stick ever more to their Jewish identity and resulting in the rejuvenation of Zionism. As a result, an awareness centering around the national profits of the Jewish people and featuring strong will, extreme anxiety, persistent consciousness for achievement and indifference to the non-Jewish world was forged and was ultimately shown in the construction and development of the Jewish land—Israel.
Under such circumstances, the Jewish life in America gained a characteristic of being "self-contradictory":on the one hand, the Jewish people enjoyed peace and comfort brought about by the American development; on the other, they were deeply involved in various negative influences produced by the Holocaust. As they tried their utmost to reach a compromise between living in reality and surviving the post-Holocaust influences, they by and by reconstructed the Holocaust, making it a cultural event and bringing about a continuous impact upon the social life and the moral life in the American society.
In America, the Holocaust was at the beginning presented as a representative of "violence" created by the evil of the unnatural and inhumane World War II. Talking about the Holocaust, people put more emphasis on the ultimate and uncompromised evil of Nazism and considered it as a threat to the future of human civilization. The Jews were singled out by Nazism as the biggest enemy and therefore the anti-Nazis people would necessarily single out the Jews as the most effective evidence of anti-Nazism, for the Jews were the most traumatized by the Nazis. As a consequence, the Holocaust was presented to people as a war story and the extermination of the Jewish people became one of the bad results brought about by the evil of Nazism. Thus, the universal ization of the Holocaust became a trend. Helping the Holocaust survivors forget the past and embrace a bright future became the general pursuit of the American people and getting rid of Nazism became a composite part of the American mainstream. The Jew was then used as an analogy to the American symbolization of "democracy" and "nationality" and the Jew, as the opposite image of the Nazis ideology, became refreshed and thus occupied the place of front and center for the American morality and politics.
At the same time, the sanctification of the Holocaust was also under way:the Jewish people refused to consider the Holocaust as a composite part of World War II, arguing that the Holocaust was an independent war on the Jews; they refused to take the history of the extermination of the Jewish people as a common example of racism, claiming that only the Jews had the right to the name "the biggest victim" and that any other racial group should not compete with the Jewish people for this name; they also refused to take the Holocaust as a common event in history, claiming that the Holocaust was unique and matchless. Though, the process of the sanctification of the Holocaust could not stop the opposite process of its universalization, for the discourse of the Holocaust was unavoidably imprinted with the features of the American mainstream culture so as to produce impact upon the American mainstream as well as the world all over. Only on condition of this could the Jewish people succeed in making America and the world to accept and understand the Holocaust as well as effecting impact upon the American foreign policies so as to be beneficial to the development of the Jewish homeland Israel. As the story-telling of the Holocaust went on, the spiritual trauma of the Holocaust finally edged to the center of morality in the American society and became a way of moral consideration and judgment.
In a word, after World War II, the Holocaust was constructed as a discourse concerning politics, race, ideology as well as cultural traditions. Although the post-Holocaust consciousness is related to the Holocaust, it goes beyond the Holocaust itself, trying to interpret the non-reciprocal actions or violence in the modern times as something that is politically related to the Holocaust. This results in a greater degree of the universalization of the Holocaust and a lesser degree of its sanctification. The principles created during the process of understanding and interpreting the Holocaust are then employed in the process of morality construction of the American society instead of the Jewish people only.
A thorough reading of Philip Roth's works reveals that his themes and implications are closely connected with his Jewish identity, Jewishness serving as the thread through all his works and the Holocaust being the biggest event that he is not likely to evade. Based on this fact, this dissertation, in the light of the post-Holocaust consciousness, effects an analysis of Philip Roth's Zuckerman Books, aiming to reach the conclusion that Philip Roth's Zuckerman Books are imbued with the post-Holocaust consciousness, showing that the maintenance of Jewishness and the reflections on the construction of the post-Holocaust discourse in the American society are the central concerns in Zuckerman Books and that, by explorations concerning how the traumatic Jewish event(the Holocaust) is universalized so as to promote the progress of the post-War American morality, Philip Roth has proved that he is an American writer instead of a Jewish American writer as he himself once claimed to be.
This dissertation is made up of five parts:
"Introduction" first clarifies what the target of the research is, namely, what Zuckerman Books are, followed by an introduction of Philip Roth's status in the American canon and his Zuckerman Books'connection with the post-Holocaust consciousness, aiming to show that research findings on the Zuckerman Books can be achieved from the perspective of the post-Holocaust consciousness."Introduction" also includes a section of literature review as well as a section about the structure of the dissertation.
Chapter One "Writing with the Post-Holocaust Consciousness about the Jew" first explores Philip Roth's ideas and understanding concerning writing about the Jew, followed with a detailed analysis of how the Jew is portrayed in The Ghost Writer and Exit Ghost(the former being the first book in Zuckerman Books and the latter being the last). Chapter One also tackles the issue of how the Holocaust is employed in a creative way in these two books, showing that Philip Roth, by bridging across the two books that are almost30years away from each other, has revealed his understanding of the American Jewish morality and spirituality in the post-Holocaust era and his reflections upon how to achieve the universalization of writing about the Jew on condition that Jewishness is maintained.
Chapter Two "Identification with the Jew and the Universal Concerns in the Post-Holocaust Era" effects a detailed analysis of Zuckerman Unbound, The Anatomy Lesson and The Prague Orgy, showing that Philip Roth, by way of portraying Nathan Zuckerman's so-called liberation in Zuckerman Unbound and his self-reflection and self-anatomy in The Anatomy Lesson, has shown the complex feelings existing between the Jewish parents and their children and that this serves as a revelation of Philip Roth's identification with Jewishness. In The Prague Orgy, going beyond himself and his ethnic group and showing his deep concerns about issues concerning the human progress, Philip Roth has explored the moral conditions of the European Jews and their ill fortune under the harsh rule of a tyranny. With these universalized concerns about the human progress, Philip Roth continues his reflections and interpretations of issues about the Jews in The Ghost Writer.
Chapter Three "Reflections on the American Jewish Problems in the Post-Holocaust Era" makes an analysis of The Counterlife, The American Pastoral, I Married a Communist and The Human Stain, pointing out that Philip Roth, as he has always been doing, has in these four books continued his exploration of important issues concerning the life of the Jews such as the maintenance of Jewishness in the post-Holocaust era, the reflections upon the Holocaust and the employment of the Holocaust and his aim is to warn the Jewish people that they should learn from history so as not to make unforgivable mistakes and turn themselves from victims into victimizers.
"Conclusion" draws a conclusion to what is analyzed in the body part of the dissertation, pointing out that, in his Zuckerman Books, by using the Holocaust as the concealed background, Philip Roth has explored the way of the construction of the Jewish identity in the modern American society, aiming to find out how Jewishness can be maintained in an America that has a powerful force of identification and how the post-Holocaust discourse can be constructed in the post-Holocaust era so as to make use of the traumatic historical event to promote the morality of the post-War American society. This proves that he is an American writer instead of a Jewish American writer as he himself once claimed to be.
引文
3 Philip Roth, "The Day It Snowed," Chicago Review,8 (Fall 1954),34-45.
9 菲利普·罗斯。《鬼作家》。董乐山译。上海：上海译文出版社,2011年,第4页。下文引用原文除特别标注外皆出自该书,随文标注页码,不另作注。
10 菲利普·罗斯。《退场的鬼魂》。姜向明译。上海：上海译文出版社,2011年,第3页。下文引用原文除特别标注外皆出自该书,随文标注页码,不另作注。
11 1947年正式出版时,该书题名为Het Achterhuis——《密室》。后来在其翻译出版过程中改名为《安妮日记》。下文所引《安妮日记》内容参见：安妮·弗兰克,《安妮日记》。何纵译。哈尔滨：北方文艺出版社,2006年。
13 菲利普·罗斯。《鬼作家》。第132-133页。下文引用原文除特别标注外皆出自该书,随文标注页码,不另作注。
15 施特莱彻(Streicher)和戈贝尔(Gobbels)都是纳粹德国最重要的反犹分子。
16 在《鬼作家》的第二章中,菲利普·罗斯主要讲述了内森因为其反映犹太人生活的作品而和父亲及其他犹太人发生争执的故事。该章的题目为“内森·代达罗斯”。
18 菲利普·罗斯。《退场的鬼魂》。第142页。下文引用原文除特别标注外皆出自该书,随文标注页码,不另作注。
19 Philip Roth. Zuckerman Unbound. New York:Farrar, Straus and Giroux,1981,13-14下文引用原文除特别标注外皆出自该书,随文标注页码,不另作注。
24 约翰·厄普戴克(John Updike)对该书的评价。转引自Philip Roth.The Anatomy Lesson.London: Vintage Books,2005,封面.
27 Philip Roth. The Counterlife. New York: Farrar Straus Giroux,1986,40.下文引用原文除特别标注外皆出自该书,随文标注页码,不另作注。
28 朱迪亚(Judea),古巴勒斯坦南部地区,包括今天巴勒斯坦南部地区和约旦西南部地区。犹太人视其为自己的土地,自己的故国。
31 菲利普·罗斯。《我嫁给了共产党人》。魏立红译。南京：译林出版社,2011年,第48页。下文引用原文除特别标注外皆出自该书,随文标注页码,不另作注。
32 “手臂上的数字”是指犹太人在纳粹集中营中被烙在手臂上的编号,意指“大屠杀”记忆。
33 菲利普·罗斯。《人性的污秽》。刘珠还译。南京：泽林出版社,2003年,第5页。下文引用原文除特别标注外皆出自该书,随文标注页码,不另作注。
菲利普·罗斯。《美国牧歌》。罗小云译。南京：泽林出版社,2011年,第1-3页。下文引用原文除特别标注外皆出自该书,随文标注页码,不另作注。
37 菲利普·罗斯。《人性的污秽》。第65-66页。下文引用原文除特别标注外皆出自该书,随文标注页码,不另作注。
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9 菲利普·罗斯。《鬼作家》。董乐山译。上海：上海译文出版社,2011年,第4页。下文引用原文除特别标注外皆出自该书,随文标注页码,不另作注。
10 菲利普·罗斯。《退场的鬼魂》。姜向明译。上海：上海译文出版社,2011年,第3页。下文引用原文除特别标注外皆出自该书,随文标注页码,不另作注。
11 1947年正式出版时,该书题名为Het Achterhuis——《密室》。后来在其翻译出版过程中改名为《安妮日记》。下文所引《安妮日记》内容参见：安妮·弗兰克,《安妮日记》。何纵译。哈尔滨：北方文艺出版社,2006年。
13 菲利普·罗斯。《鬼作家》。第132-133页。下文引用原文除特别标注外皆出自该书,随文标注页码,不另作注。
15 施特莱彻(Streicher)和戈贝尔(Gobbels)都是纳粹德国最重要的反犹分子。
16 在《鬼作家》的第二章中,菲利普·罗斯主要讲述了内森因为其反映犹太人生活的作品而和父亲及其他犹太人发生争执的故事。该章的题目为“内森·代达罗斯”。
18 菲利普·罗斯。《退场的鬼魂》。第142页。下文引用原文除特别标注外皆出自该书,随文标注页码,不另作注。
19 Philip Roth. Zuckerman Unbound. New York:Farrar, Straus and Giroux,1981,13-14下文引用原文除特别标注外皆出自该书,随文标注页码,不另作注。
24 约翰·厄普戴克(John Updike)对该书的评价。转引自Philip Roth.The Anatomy Lesson.London: Vintage Books,2005,封面.
27 Philip Roth. The Counterlife. New York: Farrar Straus Giroux,1986,40.下文引用原文除特别标注外皆出自该书,随文标注页码,不另作注。
28 朱迪亚(Judea),古巴勒斯坦南部地区,包括今天巴勒斯坦南部地区和约旦西南部地区。犹太人视其为自己的土地,自己的故国。
31 菲利普·罗斯。《我嫁给了共产党人》。魏立红译。南京：译林出版社,2011年,第48页。下文引用原文除特别标注外皆出自该书,随文标注页码,不另作注。
32 “手臂上的数字”是指犹太人在纳粹集中营中被烙在手臂上的编号,意指“大屠杀”记忆。
33 菲利普·罗斯。《人性的污秽》。刘珠还译。南京：泽林出版社,2003年,第5页。下文引用原文除特别标注外皆出自该书,随文标注页码,不另作注。
菲利普·罗斯。《美国牧歌》。罗小云译。南京：泽林出版社,2011年,第1-3页。下文引用原文除特别标注外皆出自该书,随文标注页码,不另作注。
37 菲利普·罗斯。《人性的污秽》。第65-66页。下文引用原文除特别标注外皆出自该书,随文标注页码,不另作注。
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