摘要
欧里庇得斯悲剧的酒神精神备受历代思想家关注,也引发了诸多争议。欧里庇得斯看到,酒神精神代表着一种流动不居的原始自然力和越界的冲动,必然以追求自由、平等和快乐为旨归。这股力量是个体和城邦灵魂中充满诱惑却极为危险的要素。尽管这种新酒神精神具有神圣与温和的一面,其暗含的激情和欲望同样有毁灭性的一面。酒神精神充满悖谬的双重面相,其实是人性固有的部分。这两部分共同构成了人性和政治生活的统一体,如何在灵魂与城邦中同时容纳二者,而不至于毁灭人类的道德、文明和政治秩序,乃是欧里庇得斯悲剧创作的主旨。
The Dionysianism involved in Euripidean Tragedy has been discussed and debated by thinkers over generations. Euripides has seen in the Dionysianism a changeable primitive natural force tending to break all limits, which inevitably would lead to the ultimate end of pursuing freedom, equality and pleasure. This force is attractive but dangerous both for individuals and for the city. Although this new Dionysianism is no lack of divinity and mildness, the passions and desires embodied in it are even more destructive. The paradoxically double faces of Dionysianism are inherent in humanity, making up the unity of human nature and political life hand in hand, and it is the gist of Euripides’ tragedies that how this Dionysianism should be brought into the souls of individuals and city to make sure that it would not destroy the moral, civilized and political order.
出处
《戏剧（中央戏剧学院学报）》
CSSCI
北大核心
2019年第5期38-48,共11页
Drama:The Journal of the Central Academy of Drama
基金
国家社科基金青年项目“欧里庇得斯悲剧与现代性问题研究”资助（项目编号：15CWW023）
