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结语 在乔叟笔下，非基督教母亲被妖魔化，成为基督教世界排斥的文化他者；基督教母亲或圣母玛利亚式的母亲被美化，是基督教社会极力推崇的理想化母亲形象。康斯坦丝和多纳吉代表两类不同的母亲，其后潜藏着中世纪文化中更为微妙的东西：中世纪人在心理上崇拜年轻母亲，极端丑化年老母亲；赋予年轻母亲以美德，而年老母亲与邪恶为伍。这说明中世纪人对青春活力的追求和对死亡的恐惧，进一步说，这两类母亲成为中世纪人反思生命与死亡的典型代表，这也许是他在诗歌中反复歌颂圣母玛利亚式女性的原因之一。在乔叟的笔下，母性成为一个隐喻，有助于乔叟探讨潜在的权力运作机制和体制化母性之间多元的互动关系。他对欧洲大陆作家彼特拉克和薄伽丘的故事进行了重写，这有助于把他归类在中世纪欧洲大陆文学传统之列，填补了英伦岛和欧洲大陆之间存在的地理、政治、文化和宗教上的鸿沟，削减了14世纪英国所具备的他者性。 注释： ①Ethan Knapp, "Chaucer Criticism and its Legacies", The Yale Companion to Chaucer, ed. Seth Lerer (New Haven: Yale University Press, 2006 ), p. 349; Jill Mann, Feminizing Chaucer (Cambridge: D. S. Brewer, 2002), p. vii; Susan Crane, Gender and Romance in The Canterbury Tales (Princeton: Princeton University Press, 1994), p. 3. ②Diana L. Gastafson, Unbecoming Mothers: The Social Production of Maternal Absence (New York: The Haworth Clinical Practice Press, 2005), p. 24. ③Nancy Chodorow, The Reproduction of Mothering: Psychoanalysis and the Sociology of Gender (Berkeley: University of California Press, 1978) , p. 34. ④Geoffrey Chaucer, The Canterbury Tales, ed. W. W. Skeat (Encyclopedia Britannica, 1952). (凡出自本书的引文，只在文后标明诗行，不再另行做注。) ⑤⑧Keiko Hamaguchi, Non-European Women in Chaucer: A Postcolonial Study (New York: Peter Lang Publishing, 2006), p. 39, p. 20. ⑥Margeret Schlauch, Chaucer's Constance and Accused Queens (New York: New York University Press, 1927) , p. 113. ⑦Carolyn Dinshaw, Chaucer's Sexual Poetics (Madison: University of Wisconsin Press, 1989), p. 105. ⑨Judith Ginsburg, Representing Agrippina: Constructions of Female Power in the Early Roman Empire (Oxford: Oxford University Press, Inc. 2006), p. 4. ⑩Caroline Walker Bynum, Fragmentation and Redemption: Essays on Gender and the Human Body in Medieval Religion (New York: Zone Books, 1991), p. 281. (11)Luce Irigaray, Speculum of the Other Woman, trans. Gillian C. Gill (Cornell University Press, 1985) , p. 41. (12)Elizabeth Robertson, "Nonviolent Christianity and the Strangeness of Female Power in Geoffrey Chaucer's Man of Law' s Tale", Gender and Difference in the Middle Ages, eds. Sharon Farmer and Carol Braun Pasternack (London: University of Minnesota Press, 2003), p. 332. (13)Denise Louise Despres, "Cultic Anti-Judaism and Chaucer' s Litel Clergeon", Modern Philology, 1994, 91 (4), p. 414. (14)王本力：《中世纪反犹现象的演变及其特征》，载《历史教学》2009年第9期，35－40页。 (15)Gila Aloni and Shirley Sharon-Zisser, "The Prior Root: The Transit Through Hebrew in The Prioress's Tale", http: // www. chass. utoronto. ca/french/as-sa/ASSA-Nol7/Article3en. html, 16 June 2008. (16)Deraldine Heng, "Jews, Saracens, 'Black Men', Tartars: England in a World of Racial Difference", A Companion to Medieval English Literature and Culture: c 1350-c 1500, ed. Peter Brown (Oxford: Blackwell Publishing Ltd., 2007), p. 253. (17)Amy Neff, "The Pain of Compassio: Mary's Labor at the Foot of the Cross", The Art Bulletin, 1998, 80 (2), p. 254, p. 255. (18)Francis James Childe ed., English and Scottish Popular Ballads, Vol. 2 (New York : Dover Publications, 2003), p. 1. (19)Anne Morris, "Naming Maternal Alienation", Motherhood: Power and Oppression, ed. Marie Porter, Patricia Short and Andrea O' Reilly (Toronto: Women's Press, 2005) , pp. 223-235. (20)Allyson Newton, "The Occlusion of Maternity in Chaucer's Clerk's Tale", Medieval Mothering, eds. John Carmi Parsons and Bonnie Wheeler (New York: Garland Publishing Inc., 1999), p. 70. (21)Alcuin Blamires, Chaucer, Ethics, and Gender (Oxford: Oxford University Press, 2006) , p. 173; S. Deborah Ellis, "The Color Purple and the Patient Griselda", College English, 1987, 49 (2), p. 190. (责任编辑：admin) |