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1、 THE FORMATION OF TRANSCENDENTALISM IN TERMS OF SOCIAL AND PERSONAL FACTORS By XU JUNHUI Under the Supervision of Associate Professor QI TAO A thesis Submitted in partial fulfillment Of the requirements for the degree of Master of Arts to the School of Foreign Studies Anhui University April 2009 i A
2、cknowledgements First and foremost, I would like to thank my supervisor, Dr. Qi Tao. Without his patient guidance, careful revision and insightful instruction, I would never have been able to bring this thesis into light. His erudition, strictness and patience as a supervisor; kindness, consideratio
3、n and tolerance as a friend make my study more than meaningful. He teaches me not only how to conduct research on literary criticism, but also how to be an upright person. I do wish to dedicate this thesis to him, with most of the virtues due to him but the demerits my own. In addition, my sincere g
4、ratitude also goes to Professor Hong Zenliu who abandoned himself to assist me to improve my papers. Not only did he help me to enhance my writing skills, but also teach me to behave in modern society. Furthermore, I would like to express my sincere gratitude to all the respectable teachers of Schoo
5、l of Foreign Studies, Anhui University who have taught and helped me in my post-graduate studies, especially to Prof. Chen Zhengfa, Prof. Hua Quankun, Prof. Chen Bing. Prof. Zhu Yue, Prof. Zhou Fangzhu, and Prof. Wang Xiaoling for their help and advice. Moreover, I am grateful to my classmates for t
6、heir constant encouragement and valuable suggestions. Last but not least, I want to thank my Wife and friends. Their support gave me strength and helped me get through all hardship in the course of writing the thesis. ii Abstract The reasons for the emergence of Transcendentalism are complicated. It
7、 is driven by many forces, both social and personal. On the one hand, the development of Industrial Revolution lays a solid foundation for the development of transcendentalism, while the Enlightenment expels the philosophical obstacles. In many ways, transcendentalism is in line with the spirit of t
8、he time. It shares with the Enlightenment optimism and self-perfection; and takes its roots in secularism, humanism and democracy, with the death of God, the end of absolute truth, and peoples increasing freedom in choosing their own beliefs. On the other hand, with the development of industrializat
9、ion, the traditional religion lost its glamour, and materialism and pragmatism replaced the role of religion, becoming peoples collective unconscious at that time. Traditional moral codes were no longer obeyed, while hedonism became the top priority, as there was no hell in the world. Because transc
10、endentalists are a group of people who still value the moral truth, prevalence of materialism and pragmatism threatened their self-identity. They lost their identity in a materialistic society. Hence, they advocated a series of ideas ranging from self-reliance and divinity of the individual, to simp
11、licity of life, brotherhood, and harmony between man and nature, individual and the collective, in order to resist materialism and pragmatism. As romanticists, they returned to nature, lived in remote areas, and emphasized on intuition rather than reason to escape from reality. As the reality was to
12、ugh and the torrents of pragmatism were tremendous, they lived like recluses. Because they value morality more than the public, they considered themselves morally superior, either in the form of narcissism (such as Emerson) or collective narcissism (in the case of Brook Farm whose members view thems
13、elves as decent guy). In this way, they both constructed an identity and released their pressure imposed by materialism. Key Words: Transcendentalism; Industrialization; Enlightenment; Anti-Materialism; Romanticist Inclination; Narcissism and Group Narcissism iii 摘摘 要要 美国超验主义的形成原因十分复杂的，是多重因素共同作用的结果，
14、包括 社会因素和个人因素。 一方面，工业革命的发展为超验主义的形成提供了物质基础，而启蒙运动 提供了思想基础。超验主义在很大程度上符合当时的思想潮流。超验主义的价 值观与启蒙思想是一致的，都充满乐观主义，肯定人的价值，强调人是可以完 善的。同时，也是世俗化、社会民主、人本主义发展的产物。因为上帝的死亡， 绝对真理的消失，意味着人们有了选择自己价值观的自由，意味着个性和自由。 另一方面，随着工业化发展，以道德为核心的宗教价值观越来越失去吸引 力了，以自我实现为核心的物质主义和实用主义，在当时已经开始取代宗教的 地位，成为人们的集体无意识。随之而来的就是道德沦丧，物欲横流，因为人 们知道没有上帝也
15、没有地狱了，享乐主义才是最真实的。这些对于依然相信道 德真谛的超验主义者的自我价值构成了极大的威胁。他们感觉到在物欲横流的 世界里找不到自我。所以他们提出了过简朴生活，兄弟友爱，包括一些空想社 会主义的思想，以此来制衡物质主义和实用主义的威胁。和浪漫主义者一样， 超验主义者亲近自然，在远离城市的地方生活，强调直觉而非理性，以此来逃 避现实。与实用主义、物质主义者不同的是，他们还相信道德的价值。他们或 像爱默生一样把自己想像成世界上最完美的人（自恋） ，或者像参与布鲁克农场 实验的人那样，认为自己是为数不多的少数好人之一（集体自恋） 。用这种方式 来建构自我，抵御自我认同的危机 关键词：关键词：超验主义；工业革命；启蒙运动；反物质主义；浪漫主义倾向；自恋 和集体自恋 iv Contents Acknowledgements Abstract(English Version) Abstract (Chinese Version) Contents Chapter One Introduction1 1.1 A general Introduction to Transcendentalism1 1.2
