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帕里创立口传传统理论之后,洛德仍然沿着帕里开创的方向继续开拓世界各地的口头传统进行比较研究。但它仍然是一种朴素的归纳研究纲领,所以无法解释世界各地观察到的源源不断搜集到的口头传统。我们从口头传统是口述者之口头表演的产物假设出发就推导出一切口头传统形态。因为这个口述者只要在时间之中,就有预期将来、回忆过去、言谈现在和描述常态;而这些口头表演就构成口述宗教、口述历史、口头艺术和口头常识。进而口述者之面对自己志向,面对自己与他人遭遇和面对自己祖先功德推导出《诗经》的基本内容——风、雅和颂等口头诗歌形态结构。这样,目前世界各地观察到的口头传统即艺术类口头传统、宗教类口头传统、常识类口头传统、历史类口头传统(口述史)等都可以得到统一的解释。这里口头传统学科已经从长期停留在跨学科阶段跨入了独立的口头传统学科阶段。
After Parry founded the traditional theory of oral tradition, Lord continued to explore oral traditions around the world for comparative research along the direction pioneered by Parry. However, it remains a simple program of inductive research and therefore fails to explain the steady stream of oral traditions that have been observed throughout the world. We derive all verbal traditions from the hypothesis that the oral tradition is the oral performance of the oral speaker. As long as the oral speaker is in time, he anticipates the future, recalls the past, talks about the present and describes the norm, and these oral performances constitute oral religion, oral history, oral art and oral common sense. Then the oral person confronts his ambition, and sums up the basic content of “The Book of Songs” - the morphological structure of verbal poems such as the wind, the elegance and the praise, in the face of encountering oneself and others and facing the merit of his ancestors. In this way, the oral traditions observed in various parts of the world, namely the oral tradition of art, the oral tradition of religion, the oral tradition of common sense and the oral tradition of history (oral history), can be uniformly interpreted. Oral traditional subjects here have long been stuck in the interdisciplinary stage into the independent oral traditional disciplines.