第三节第三节 福斯特与《印度之行》福斯特与《印度之行》 Edward Morgan Forster and A Passage to India1 一、生平与创作§Edward Morgan Forster ，1879—1970 §English author and critic 2 A Brief Life：§born in London as the son of an architect, who died before his only child was two years old. §Forster's childhood and much of his adult life was dominated by his mother and his aunts. 3 §Forster attended King's College, Cambridge (1897-1901), where he met members of the later formed Bloomsbury group. In the atmosphere of skepticism, he shed his not very deep Christian faith. 4 §After graduating he travelled in Italy and Greece with his mother, and on his return began to write essays and short stories for the liberal Independent Review. 5 § In 1905 Foster spent several month in German as tutor to the children of the Countess von Armin. 6 §Between the years 1912 and 1913 Forster travelled in India. From 1914 to 1915 he worked for the National Gallery in London. Following the outbreak of World War I, Forster joined the Red Cross and served in Alexandria, Egypt. 7 §In 1921 Forster returned to India, working as a private secretary to the Maharajah（土邦主）（土邦主） of Dewas. The land was the scene of his masterwork A PASSAGE TO INDIA (1924), an account of India under British rule.8 §the remaining 46 years of his life he devoted himself to other activities. Writing novels was not the most important element in his life. 9 §Forster contributed reviews and essays to numerous journals, most notably the Listener, he was an active member of PEN, in 1934 he became the first president of the National Council for Civil Liberties, and after his mother‘s death in 1945, he was elected an honorary fellow of King’s and lived there for the remainder of his life. Forster died on June 7, 1970. 10 Writings§小说：小说：Ø《天使不敢涉足的地方》（《天使不敢涉足的地方》（Where Angles Fear to Where Angles Fear to Tread,1905Tread,1905）、《最漫长的旅行》（）、《最漫长的旅行》（The Longest The Longest Journey,1907Journey,1907）、《看得见风景的房间》（）、《看得见风景的房间》（A Room A Room With a View,1908With a View,1908）、同性恋小说《莫里斯》）、同性恋小说《莫里斯》（（Maurice, 1914Maurice, 1914年完成，但是根据作者的要求，在他年完成，但是根据作者的要求，在他去世后的去世后的19711971年才出版）、《霍华德别业》（年才出版）、《霍华德别业》（Howards Howards End,1910End,1910）、《印度之行》（）、《印度之行》（A Passage to IndiaA Passage to India，，19241924）等）等 。
§文学评论文学评论 ：《小说面面观》：《小说面面观》 (Aspects of the (Aspects of the Novel, 1927) Novel, 1927) 11 §《天使不敢涉足的地方》（《天使不敢涉足的地方》（Where Angles Where Angles Fear to Tread,1905Fear to Tread,1905）） §提名借用提名借用1818世纪英国诗人蒲柏的一句诗：世纪英国诗人蒲柏的一句诗：““蠢人们闯进了天使不敢涉足的地方蠢人们闯进了天使不敢涉足的地方”” §莉莉莉莉 、吉诺、吉诺 、赫里顿夫人、赫里顿夫人 、菲立普和哈、菲立普和哈里特里特§两种生活观念、两种文化性格的联接两种生活观念、两种文化性格的联接12 §《霍华德别业》（《霍华德别业》（Howards End,1910Howards End,1910）） ，，The novel established Forster's The novel established Forster's reputationreputation§It was a story that centered on an It was a story that centered on an English country house and dealt with English country house and dealt with the clash between two families, one the clash between two families, one interested in art and literature, the interested in art and literature, the other only in business. other only in business. §在商人和知识分子之间试图实现联结在商人和知识分子之间试图实现联结 。
13 §英国著名文学家、批评家利维斯认为，这英国著名文学家、批评家利维斯认为，这两个阶层的联结不仅是不真实的，也是不两个阶层的联结不仅是不真实的，也是不可能的他称这部小说是可能的他称这部小说是““对知识分子的对知识分子的背叛背叛”” §D.H.D.H.劳伦斯在读了这部小说后写信给福斯劳伦斯在读了这部小说后写信给福斯特，说道：特，说道：““你的确犯了一个几乎致命的你的确犯了一个几乎致命的错误，在《霍华德别业》中美化那些商人错误，在《霍华德别业》中美化那些商人商业不好商业不好 ” 14 二、《印度之行》（ A Passage to India）§A Passage to India A Passage to India (1924) was his best (1924) was his best story.story.15 §（一）、福斯特与印度（一）、福斯特与印度 §两次出游印度的纪录两次出游印度的纪录(1912-1913(1912-1913、、19211921）§印度穆斯林学生马苏德印度穆斯林学生马苏德(Syed Ross (Syed Ross Masood) Masood) ，英人莫尼森，英人莫尼森(Theodore (Theodore Morison) Morison) 16 §（二）情节（（二）情节（Plot Summary)§背景：背景：Chandrapore （昌德拉普（昌德拉普 ））§ Adela Quested（阿德拉（阿德拉·奎斯特奎斯特 ）、）、Mrs Moore （莫尔夫人（莫尔夫人 ）、）、Ronny Heaslop （罗尼（罗尼·希斯洛甫希斯洛甫 ）、）、Aziz（艾席思（艾席思 ）、）、Marabar Caves （玛拉巴岩洞（玛拉巴岩洞 ）、）、Fielding （菲尔丁（菲尔丁 ））§Adela asks Azis, “Have you one wife or more than one?” and he is shocked. “But to ask an educated Indian Moslem how many wives he has - appalling, hideous（令人惊骇的）（令人惊骇的）!" 17 （三）联结思想及其文化意义（三）联结思想及其文化意义 §题目借用美国诗人惠特曼题目借用美国诗人惠特曼(Walt Whitman)1817年发表的《印度之行》年发表的《印度之行》 18 §啊啊 这是通往印度之路这是通往印度之路§哦哦 灵魂灵魂 你可看出这是上帝的你可看出这是上帝的意图意图§世界不分南北东西世界不分南北东西§应当由网络将它联成一体应当由网络将它联成一体§所有的民族所有的民族 所有的国家所有的国家§应当相互联姻缔结家庭应当相互联姻缔结家庭, ,大海不大海不再将大陆隔绝再将大陆隔绝§遥远的国土将紧密焊接遥远的国土将紧密焊接…………§我歌唱一种新的崇拜，我歌唱一种新的崇拜，§船长，航海家，探险者船长，航海家，探险者§工程师，建筑师，机械师工程师，建筑师，机械师§不再以贸易和运输为目的不再以贸易和运输为目的§而是以上帝之名，以灵魂为目而是以上帝之名，以灵魂为目的的§Passage to India! Lo, soul, seest thou not God's purpose from the first? The earth to be spann'd, connected by network, The races, neighbors, to marry and be given in marriage, The oceans to be cross'd, the distant brought near, The lands to be welded together. A worship new I sing, You captains, voyagers, explorers, yours, You engineers, you architects, machinists, yours, You, not for trade or transportation only, But in God's name, and for thy sake O soul. 19 四海之内皆兄弟 §Because India is Because India is part of the earth. part of the earth. And God has put us And God has put us on the Earth in on the Earth in order to be order to be pleasant to each pleasant to each other. God other. God …is…love.”…is…love.”§莫尔夫人莫尔夫人 ：：““印度是印度是地球的一部分地球的一部分, ,上帝叫上帝叫我们到地球上来我们到地球上来, ,就是就是为了要我们彼此愉快为了要我们彼此愉快的。
上帝的上帝…………就是就是…………爱爱” ” § 20 §The world, he The world, he believed, is a believed, is a globe of men who globe of men who are trying to reach are trying to reach one another and can one another and can best do so by the best do so by the help of good will help of good will plus culture and plus culture and intelligence. intelligence. §菲尔丁菲尔丁 ：：““世界是由世界是由人构成的一个整体人构成的一个整体, ,这这些人都应致力于彼此些人都应致力于彼此接近和了解如果大接近和了解如果大家都怀有善意家都怀有善意, ,再加上再加上点文化知识点文化知识, ,就可以做就可以做到彼此接近与了解到彼此接近与了解” ” 21 §福斯特意欲把《印度之行》作为寻求世间福斯特意欲把《印度之行》作为寻求世间的博爱和人类和谐一致的灵魂之旅、精神的博爱和人类和谐一致的灵魂之旅、精神历程历程, ,然而然而, ,最终发现最终发现: :人类社会难以避免的人类社会难以避免的命运是命运是““一个永恒的不断分裂与不断调和一个永恒的不断分裂与不断调和的过程的过程””。
§以追求联结为初始目的的小说中，分裂与以追求联结为初始目的的小说中，分裂与隔膜却成为了贯穿整部小说的一个基本主隔膜却成为了贯穿整部小说的一个基本主题 22 分裂与隔膜 §1.1.首先表现在印度的英国人和印度本首先表现在印度的英国人和印度本土居民之间的分裂这二者难以联结土居民之间的分裂这二者难以联结的根本障碍是政治的根本障碍是政治23 §The streets are mean, the temples are ineffective…There is no painting and scarcely any carving in the bazaars(集市集市 ). The very wood seems made of mud, the inhabitants of mud moving. So abased(谦卑的）谦卑的）, so monotonous（（ 单调乏味的）单调乏味的）is everything that meets the eye… §It is no city, but a forest sparsely scattered with huts. It is a tropical pleasaunce（快乐（快乐,游乐游乐园）园）washed by a noble river. §it shares nothing with the city except the overarching sky. 24 §Ronny：：We are out here to do justice and keep the peace. §“the kindest thing one can do to a native is to let him die.” §“Indians are not allowed into the Chandrapore Club even as guests.” 25 “搭桥聚会搭桥聚会”(Bridge Party)§not for anything that would happen that afternoon or even that week, but for some vague future occasion when a high official might come along and tax her social strength. §“You are superior to them anyway. Don’t forget that. You are superior to everyone in India except one or two of the Ranis, and they’re on an equality.” 26 §When tennis began, the barrier grew impenetrable. It have been hoped to have some sets between East and West, but this was forgotten, and the courts were monopolized by the usual club couples. 27 “在印度人和英国人之间建立私人关在印度人和英国人之间建立私人关系几乎是不可能的。
系几乎是不可能的§Aziz ：："We may hate one another, but we hate you most. If I don't make you go, Ahmed will, Karim will, if it's fifty-hundred years we shall get rid of you; yes, we shall drive every blasted Englishman into the sea, and then' - he rode against him furiously - 'and then,' he concluded, half kissing him, 'you and I shall be friends.'"28 §“India shall be a nation! No foreigners of any sort! Hindu and Moslem and Sikh and all shall be one! Hurrah! Hurrah for India! Hurrah! Hurrah!”29 §2 2．表现在英国人之间的分裂上。
．表现在英国人之间的分裂上§3.3.表现在印度人不同教派的人之间的对立表现在印度人不同教派的人之间的对立上Ø““宗教印度宗教印度” ” Ø以艾席思这个艺术形象为代表的印度穆斯林以艾席思这个艺术形象为代表的印度穆斯林, ,对于其他宗教特别是印度教对于其他宗教特别是印度教, ,是排斥的是排斥的Ø “Such a slack, unpunctual “Such a slack, unpunctual（不准时的）（不准时的） fellow! It is as well you did not go to fellow! It is as well you did not go to their house, for it would give you a their house, for it would give you a wrong idea of India.” wrong idea of India.” 30 §4 4．表现在文化之间的分裂和对立上文化．表现在文化之间的分裂和对立上文化上的差异经常导致英国人和印度人之间产上的差异经常导致英国人和印度人之间产生误解，造成沟通和交流的失败。
生误解，造成沟通和交流的失败 Ø““谈话中停顿不恰当谈话中停顿不恰当, ,语调的被误解语调的被误解, ,使使整个谈话都会失败整个谈话都会失败.” .” § 31 §Nothing’s private in India. §Like most Orientals, Aziz overrated hospitality, mistaking it for intimacy, and not seeing that it is tainted with the sense of possession. It is only when Mrs. Moore or Fielding was near him that he saw further, and knew that it is more blessed to receive than to give. 32 Snake？§Again there is a confusion about a snake which was never cleared up. Miss Quested saw a thin, dark object reared on end at the farther side of a watercourse, and said, “A snake!” The villagers agreed, and Aziz explained: Yes, a black cobra, very venomous, who had reared himself up to watch the passing of the elephant. But when she looked through Ronny’s fieldglasses, she found it wasn’t a snake, but the withered and twisted stump of a toddy- palm. So she said, “It isn’t a snake.” The villagers contradicted her. She had put the word into their minds, and they refused to abandon it. Aziz admitted that it look like a tree through the glasses, but insisted that it was a black cobra really… 33 §还有，一个关于蛇的糊涂事件到底也没搞清楚。
奎斯特小还有，一个关于蛇的糊涂事件到底也没搞清楚奎斯特小姐看到河对岸有一个细长的黑东西，从尾部直立起来，她姐看到河对岸有一个细长的黑东西，从尾部直立起来，她说：说：““蛇！蛇！””村民也说是的艾席思解释道：是的，是一村民也说是的艾席思解释道：是的，是一条黑色的眼镜蛇条黑色的眼镜蛇……但是，透过罗尼的双筒望远镜看时，她但是，透过罗尼的双筒望远镜看时，她发现那不是蛇，而是一株棕榈树弯曲的枯干于是，她说：发现那不是蛇，而是一株棕榈树弯曲的枯干于是，她说：““不是蛇村民们就反驳她她开始的判断已经在他们村民们就反驳她她开始的判断已经在他们的头脑里生了根，现在要改变他们的想法也不可能了艾的头脑里生了根，现在要改变他们的想法也不可能了艾席思承认用望远镜看时的确橡树但是他还是坚持说那是席思承认用望远镜看时的确橡树但是他还是坚持说那是一条黑色的眼镜蛇一条黑色的眼镜蛇……§蛇在西方就是邪恶、魔鬼的象征蛇在西方就是邪恶、魔鬼的象征 ，在印度，蛇却是守护，在印度，蛇却是守护神，她是安宁、无限和永恒的象征神，她是安宁、无限和永恒的象征 34 §“Down with the English anyhow. That’s certain. Clear out, you fellows, double quick, I say. We may hate another, but we hate you most. If I don’t make you go, Ahrned will, Karim will, if it’s fifty-five hundred years we shall get rid of you, yes, we shall drive every blasted Englishman into the sea, and then…you and I will be friends.” §英国人会被打倒。
这是肯英国人会被打倒这是肯定的滚蛋吧，你们这帮定的滚蛋吧，你们这帮英国佬，赶快滚我们印英国佬，赶快滚我们印度人之间可能有仇恨，但度人之间可能有仇恨，但是，我们最恨的是你们英是，我们最恨的是你们英国人如果我不让你走，国人如果我不让你走，阿哈默德会让你走，克里阿哈默德会让你走，克里姆会让你走即使把你们姆会让你走即使把你们赶走要花上五百年的时间，赶走要花上五百年的时间，我们也一定要把每一个该我们也一定要把每一个该死的英国佬赶下海死的英国佬赶下海…然后，然后，你和我才能成为朋友你和我才能成为朋友35 §But the horses didn’t want it——they swerved apart, the earth didn’t want it, sending up rocks through which riders must pass single file; the temples, the tank, the jail, the palace, the birds, the carrion, the Guest House, that came into view as they issued from the gap and saw Mau beneath: they didn’t want it, they said in their hundred voices, “No, not yet,” and the sky said, “No, not there.”36 §但是马儿不需要那种友谊但是马儿不需要那种友谊——它们分道而它们分道而行；大地不需要那种友谊，它在路上布下行；大地不需要那种友谊，它在路上布下重重巉岩，使两人不能并辔而行；他们走重重巉岩，使两人不能并辔而行；他们走出山谷，脚下的城市立即映入眼帘：那些出山谷，脚下的城市立即映入眼帘：那些庙宇、坦克、监狱、宫殿、飞鸟、兵营、庙宇、坦克、监狱、宫殿、飞鸟、兵营、宾馆宾馆——所有这些都不需要那种友谊，它所有这些都不需要那种友谊，它们齐声喊道：们齐声喊道：“不，还不到时机！不，还不到时机！”连苍连苍天也在呼叫：天也在呼叫：“不，不在此地！不，不在此地！” 37 异质文化交流的困难——马拉巴山洞§They are dark caves. Even when they open towards the sun, very little light penetrates down the entrance tunnel into the circular chamber. There is little to see, and no eye to see it, until the visitor arrives for five minutes, and strikes a match. Immediately another flame rises in the depths of the rock and moves towards the surface like an imprisoned spirit: the walls of the circular chamber have been most marvellouslly polished. The two flames approach and strive to unite, but cannot, because one of them breathes air, the other stone. …The radiance increases, the flames touch one another, kiss, expire. The cave is dark again, like all the caves.” 38 §洞内一片漆黑，即使洞口朝着太阳，光线也难以洞内一片漆黑，即使洞口朝着太阳，光线也难以顺着通道透进圆形洞室。
洞内没有什么东西可供顺着通道透进圆形洞室洞内没有什么东西可供观赏，也没有人来看它偶尔有个游客来到这里，观赏，也没有人来看它偶尔有个游客来到这里，划上一根火柴，待上午分钟就走了每当擦亮一划上一根火柴，待上午分钟就走了每当擦亮一根火柴，洞穴深处就会升起一团火焰，像一个被根火柴，洞穴深处就会升起一团火焰，像一个被囚禁的幽灵移向岩石的表面；圆形洞室的石壁十囚禁的幽灵移向岩石的表面；圆形洞室的石壁十分平整光滑，令人叹为观止两团火焰互相接近，分平整光滑，令人叹为观止两团火焰互相接近，挣扎着要融汇成一体，但却无法结合，因为一团挣扎着要融汇成一体，但却无法结合，因为一团火焰在空气中燃烧，另一团则在石壁之中火焰在空气中燃烧，另一团则在石壁之中…………两团火焰变得更亮了，它们相互接触，相互亲吻，两团火焰变得更亮了，它们相互接触，相互亲吻，最后失去了光辉洞内又是一片漆黑，同别的洞最后失去了光辉洞内又是一片漆黑，同别的洞没有什么两样没有什么两样39 异质文化之间和谐相处的道路： §平等、友好、理解的包容性态度平等、友好、理解的包容性态度§莫尔太太莫尔太太 ：印度人的朋友：印度人的朋友§ 40 §Suddenly he was furiously angry and shouted: “Madam! Madam! Madam!§“Oh! Oh!” the woman gasped.§“Madam, this is a mosque, you have to right here at all; you should have taken off your shoes; this is a holy place for Moslems.”§“I have taken them off.”§“You have?”§“I left them at the entrance.”§“Then I ask your pardon.”§……§“Yes, I was right, was I not? If I remove my shoes, I am allowed?”§“Of course, but so few ladies take the trouble, especially if thinking no one if there to see.”§“That makes no different, God is here.”41 §…他突然勃然大怒，吼道：他突然勃然大怒，吼道：“妇人！妇人！妇人！妇人！妇人！妇人！”§“啊呀！啊呀！啊呀！啊呀！”那女人气喘吁吁地说。
那女人气喘吁吁地说§“夫人，这是清真寺，你根本无权到这里来；你应该把鞋子脱掉；这夫人，这是清真寺，你根本无权到这里来；你应该把鞋子脱掉；这是穆斯林的圣地是穆斯林的圣地§“我已经把鞋子脱了我已经把鞋子脱了§“是吗？是吗？”§“我把鞋子留在入口处了我把鞋子留在入口处了§“那就请你原谅啦那就请你原谅啦§……§“是的，我没有做错事，对吧？只要我把鞋子脱了，你们允许我进来，是的，我没有做错事，对吧？只要我把鞋子脱了，你们允许我进来，是吧？是吧？”§“当然可以，不过女士们很少光临此地，尤其想到这儿无人可见，就当然可以，不过女士们很少光临此地，尤其想到这儿无人可见，就更不来了更不来了§“那没什么关系真主就在这儿那没什么关系真主就在这儿42 （四）《印度之行》中的不和谐的双（四）《印度之行》中的不和谐的双声：反殖民话语和殖民话语声：反殖民话语和殖民话语§福斯特一直否认他写《印度之行》有任何福斯特一直否认他写《印度之行》有任何政治考虑政治考虑 :“这部作品并不是一部政治性这部作品并不是一部政治性小说小说,虽然小说中的政治问题引起了公众的虽然小说中的政治问题引起了公众的注意注意,并使小说畅销其实并使小说畅销。
其实,小说所说的事小说所说的事比政治广阔得多它讨论了整个宇宙比政治广阔得多它讨论了整个宇宙,印度印度的土地和天空只不过是体现了这个宇宙的土地和天空只不过是体现了这个宇宙”§实际上是政治性显著的小说实际上是政治性显著的小说 43 小说强烈的政治色彩 §首先，小说中充满了反殖民主义的话语首先，小说中充满了反殖民主义的话语 §其次，小说反殖民主义思想的背后，又不其次，小说反殖民主义思想的背后，又不时闪现殖民话语的痕迹时闪现殖民话语的痕迹§ 对事件的含糊态度对事件的含糊态度44 §双重倾向主要表现在作品的景物描写和人双重倾向主要表现在作品的景物描写和人物刻画中物刻画中 §（（1）景物描写：）景物描写：§印度印度 风景：充满生机风景：充满生机 、混乱、单调和神秘、混乱、单调和神秘 §西方风景：井然有序、和谐且具有理性精西方风景：井然有序、和谐且具有理性精神神 45 §Egypt was charming---a green strip of carpet…Alexandria—bright blue sky, constant wind, clean low oast-line, as against the intricacies of Bombay. Crete welcomed him next with the long snowy ridge of its mountains, and then come Venice. As he landed on the pizzzetta a cup of beauty was lifted to his lips, and he drank with a sense of disloyalty. The buildings of Venice, like the mountains of Crete and the fields of Egypt, stood in the right place, whereas in poor India everything was placed wrong.…Form stammered here and there in a mosque, became rigid through nervousness even, but oh these Italian Churches! 46 §埃及风景迷人埃及风景迷人————一条绿色狭长的地毯，一条绿色狭长的地毯，……亚历山大上空亚历山大上空天色蔚蓝明亮，海风徐徐，平缓的海岸线清洁干净，与孟天色蔚蓝明亮，海风徐徐，平缓的海岸线清洁干净，与孟买朦胧的景色形成了鲜明的对照。
接着，克里特岛蜿蜒曲买朦胧的景色形成了鲜明的对照接着，克里特岛蜿蜒曲折，终年大雪覆盖的山脉映入他的眼帘，随后，轮船驶入折，终年大雪覆盖的山脉映入他的眼帘，随后，轮船驶入了威尼斯港一踏上威尼斯市广场，他情不自禁地对那里了威尼斯港一踏上威尼斯市广场，他情不自禁地对那里的美丽景色赞口不绝，他陶醉在美景之中，几乎乐而忘返的美丽景色赞口不绝，他陶醉在美景之中，几乎乐而忘返威尼斯的大厦于希腊的克里特岛山脉和埃及的原野一样，威尼斯的大厦于希腊的克里特岛山脉和埃及的原野一样，所处的位置恰到好处；而在可怜的印度，一切东西似乎都所处的位置恰到好处；而在可怜的印度，一切东西似乎都放错了地方放错了地方……清真寺里的景致东一个西一点，断断续续，清真寺里的景致东一个西一点，断断续续，那么拘谨，那么刻板可你看，这些意大利教堂多么美啊！那么拘谨，那么刻板可你看，这些意大利教堂多么美啊！… … 47 §（（2）人物描写）人物描写§艾席思艾席思 ：正面的印度人形象一方面，正：正面的印度人形象一方面，正直、善良、热情直、善良、热情,热爱自己的祖国和信奉自热爱自己的祖国和信奉自己的宗教己的宗教 另一方面，卑躬屈膝另一方面，卑躬屈膝 §普通印度人普通印度人 ：愚昧、迷信、懒散、自卑、：愚昧、迷信、懒散、自卑、古怪的人古怪的人48 §He(Rony) pointed to the dusky line beyond the court, and here and there it flashed a pince-nez of shuffled a shoe, as if aware that he was despising it. European costume had lighted like a leprosy. Few had yielded entirely, but none was untouched. §““球场那边肤色黝黑球场那边肤色黝黑的人群中到处有夹鼻的人群中到处有夹鼻眼镜闪光眼镜闪光, ,他们的脚在他们的脚在地上移来移去地上移来移去, ,欧洲的欧洲的服装样式像麻风病一服装样式像麻风病一样在印度人传播开来。
样在印度人传播开来49 §To be addressed by so high an official was a permanent asset. They didn’t mind how long they stood, or how little happened…” §““一位如此高级的官一位如此高级的官员发表的演说具有永员发表的演说具有永恒的价值恒的价值, ,聆听的机会聆听的机会实在难得他们站多实在难得他们站多长的时间都不会厌烦长的时间都不会厌烦, ,受到何等的轻视也不受到何等的轻视也不会介意50 §菲尔丁菲尔丁 ：正面的英国人形象：正面的英国人形象 但同样摆脱但同样摆脱不了对印度人的歧视不了对印度人的歧视要是离开了我们要是离开了我们,印度人马上会衰败下去印度人马上会衰败下去”51 §主观：自由主义者，想摆脱欧洲殖民主义主观：自由主义者，想摆脱欧洲殖民主义和种族歧视的影响，赞美人与人之间的友和种族歧视的影响，赞美人与人之间的友谊和真诚谊和真诚 §“If I had to choose between betraying my country and betraying my friend, I hope I should have the guts（勇气，魄（勇气，魄力）力） to betray my country.” (from ‘Two cheers for Democracy’) §集体无意识的作用集体无意识的作用52 §（四）艺术特征（四）艺术特征§1.1.象征象征§“Passage" “Passage" §““清真寺清真寺” ” 、、““寺庙寺庙” ” §凉季、热季、雨季凉季、热季、雨季 53 §2.2.模糊暧昧、不断转换的叙述视角模糊暧昧、不断转换的叙述视角Ø““在有着预言性质的神秘面前，作者不再是无在有着预言性质的神秘面前，作者不再是无所不能、无所不知的所不能、无所不知的‘‘典礼官典礼官’’，而是跟读者，而是跟读者一样蒙在鼓里一样蒙在鼓里…………预言的神秘不是让人们去揭预言的神秘不是让人们去揭开，而是让人们去惊叹。
开，而是让人们去惊叹 ” 54 §The crush and the smells she could forget, but the echo began in some indescribable way to undermine her hold on life. Coming at a moment when she chanced to be fatigued, it had managed to murmur, “Pathos, piety, courage—they exist, but are identical, and so is filth. Everything exists, but nothing has value.”55 。