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|Title:||此论文研究以文本细读的方法，从作者吴承恩如何塑造唐僧三个徒儿的形象，来看作者的叙事技巧。本文将通过两种不同的角度来看作者对三个小说人物的形象塑 造。首先,从三个徒弟最突出的性格特征切入，孙悟空的勇敢、猪八戒的贪心和沙僧的和谐性情。再来观察三人在特定情况下的表现，如三人之间的日常互动和面对困境时 的反应。在观察与分析后，笔者认为作者的叙事带有“奇幻性”、“奇趣性”和“诙谐性”的描写技巧，而这也是《西游记》这部小说之所以会成为脍炙人口的一部古典小说。Through text reading, this thesis paper explores the author Wu Cheng-en’s narrative skills through analyzing the way he sculpted the images of Tang monk’s three disciples. The writer looks at the way the author sculpted the images of the three disciples from two perspectives. Firstly, it is through observing how the author wrote the most prominent character traits of the three disciples, such as Sun Wukong’s braveness, Zhu Bajie’s greediness and Friar Sand’s harmony temperament. Secondly, it is through observing how the author wrote the disciples’ reactions in different scenarios such as during their interactions and when they faced adversities. After much observations and analysis, the writer finds that the author had used narrative skills which are fancying, enthralling and amusing, which is the reason why the novel “Journey to the West” is a popular classic novel.||Authors:||蔡汶澍 Tsai, Thomas Wen Shu||Keywords:||DRNTU::Social sciences||Issue Date:||2013||Abstract:||世俗主义以政教分离作为其核心理念，也为现代国家的世俗法律奠定了理论基础。然而，世俗国家虽然明禁宗教涉政，却也不能摆脱宗教对政治的间接影响。源自日本在海外设立的新加坡创价学会，就与体现世俗原则的国家权力存有若即若离的关系。探究原本持有排他性的创价学会，为因应世俗主义而在传教路线所作出的改变，以及新加坡政府对宗教的对应态度，可发现“宗教”的建构其实不仅来自宗教本身，更可透过国家权力以至个人的权威论述，依据不同关系加以磨合塑造。从这个角度加以探讨，亦可发现宗教与国家权力的张力关系，其实是建筑在纯粹的权力基础上，而并不会根据现代社会所提倡的开放式的“尊重”或“包容”价值而真正相互融合。归根究底，此关系乃基于检验“道德价值”的历史哲学问题未获得解决之缘故，才造成今日政教之间的表面和谐局势。 Secularism bases it central tenet on the separation between State and Religion and provided the backbone for the Secular Laws of the Modern State. However, although the secular state strictly prohibits the direct interference by religions on state affairs, it is however unable to rid itself off the indirect influences which permeates the Politics. An example will be the Singapore Soka Asssociation, an overseas development of an international religious body that originated in Japan, which displays a close yet far relationship with the Power of the State that manifests the principle of Secularism. Through an analysis of a change in the propagation method of the originally exclusive organization against other ‘heretical’ religions, and the modus operandi towards religion by the Singapore government, one can find the construction of the notion of religion comes not only from the religion itself, but through the various collusions between the authoritative constructions from the Power of the State up to the Individual level as well. From this perspective, one can understand that the tension between religion and Power of the State is built upon the basic power structure, and thus will not fundamentally integrate in accordance with the progressive values of modern society such as “tolerance” or “respect”. The root of this all lies in the yet unsolved philosophical problem of universalizing the principle of determining “moral values”, that results in the superficial harmony between Religions and the Secular State.||URI:||http://hdl.handle.net/10356/51274||Rights:||Nanyang Technological University||Fulltext Permission:||restricted||Fulltext Availability:||With Fulltext|
|Appears in Collections:||HSS Student Reports (FYP/IA/PA/PI)|
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