互文性

Intertextuality

对文本的传统看法,倾向于文本有比较固定的单一语义。与解构相关联的当代文本理论认为:所有文本都是互文性的;所有文本都有其他文本的痕迹。这种变化对文本解读、阅读和写作的关系、文学史研究等产生了深刻影响。文本是互文的观点,既新又旧,可追溯到"文本"是混纺编织的词源和古代神话。本文由text的词源和古代神话的源头开始,进而探讨形成当代互文理论的各种逻辑,识辨其中问题。最先提出互文性的克里斯蒂娃,综合了索绪尔的符号理论和巴赫金的对话性话语和主体间理论。巴特稍后阐述的互文理论影响很大,但是他对文本空间的看法和克里斯蒂娃有重要差别,在互文和主体间的关系、文本的历史意义、作者意识、文学性文本等问题上有不少值得商榷之处。文章还讨论了互文理论的其他发展,包括布鲁姆的文学史观、女性主义、后殖民的重写等。任何文本都是网状编织的看法,不仅指向语言系统,还指向主体之间的对话、意识和立场之间的交锋、新旧语义的组合和转变。

Text,in the traditional view and practice,is believed to have a somewhat stable meaning.Contemporary text theory,associated with deconstruction,holds that all texts are intertextual or all texts contain traces of other texts.This paradigm shift has impacted textual interpretations,the relationship between reading and writing,studies of literary history and other areas.The view that texts are intertextual can be traced to the etymology of 'text' and to ancient mythologies.Starting with these roots,the essay then explores the logics underlining contemporary intertextual theories and identifies problems therein.Kristeva first proposed ' intertextuality' by synthesizing Saussure's semiotics and Bahtin's dialogism and the notion of inter-subjectivity.Although Barthes' theory is quite influential,his view of the textual space is quite different from that of Kristeva.His position on such issues as intersubjectivity,the historical dimensions of intertexts,authorial consciousness and the role of poetic texts is further critiqued.The essay also explores further developments in intertextuality theories,including Bloom's 'map of misreading' as literary history,feminism and postcolonial rewritings.What constitutes the textual space remains an area of contentions.Intertexts not only point to a language system but also point to dialogues between subjectivities,to the negotiations and conflicts of consciousnesses and positions,and to the transformation of received meanings in new contexts.