“You Must Change Your Life”: Theory and Practice, Metaphor and Exemplum, in Seneca’s Prose
“You Must Change Your Life”: Theory and Practice, Metaphor and Exemplum, in Seneca’s Prose
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“你必须改变你的生活”：塞内卡散文中的理论与实践、隐喻与范例
DOI：
10.1353/hel.2013.0011
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发表时间：
2014
期刊：
影响因子：
0.2
通讯作者：
Alex M. Dressler
中科院分区：
文献类型：
--
作者：
Alex M. Dressler
只有接受现实的教导，现实才能被改变。布雷希特，《采取的措施》。简介：比喻和范例比喻和范例，用比喻的话来说，在哲学家和政治家塞涅卡的散文中，是同一枚硬币的两面。在行动中，这些例子看起来像这样：singula vicere jam multi，ignem Mucius，crucem Regulus，venenum Socrates，arilium Rutilius，mortem ferro adactam卡托：et nos vincamus aliquid（许多人已经征服了个人的东西很长一段时间--Mucius征服了火，Regulus折磨，苏格拉底毒药，Rutilius流放，卡托死于剑尖：让我们也征服一些东西，EP。98.12）。一系列的例子说明了一个命题，并在一个务实的或执行的禁令做（vincamus）的高潮。(1)这样一个命题、例证和命令的复合体的结果是什么？在《道德书信集》第六章中，处理范例的第一封信中，塞内加回答了这个问题：“我觉得，卢西流，我不仅得到了改善，而且得到了转变。“（2）为什么？一个提议：“通过戒律的道路是漫长的，但通过榜样是快速和有效的”（longum iter est praecepta，breve et efficax per exempla，EP。6.5）。因此，塞涅卡既颁布又解释了范例的力量和功能--颁布，写着“让我们也征服一些东西”（et nos vincamus aliquid）;解释，将戒律与范例进行比较，以隔离后者的功效。虽然一般认为，塞涅卡使用范例作为一种手段，说明或代表和影响变化（efficax），甚至转换（transfigurari），（3）很少有人认识到，塞涅卡的隐喻功能相似。(4)此外，很少有学者注意到塞涅卡本人实际上解释了隐喻和范例的相似性。在EP的开始。38，塞涅卡提供了一个实用的演讲体裁清单，通过隐喻解释语言，并表达了一个类似于他的范例概念的概念;他这样做是参考其功效（下面的第一段引文）并将其比作其他东西（the second）：plurium proficit sermo，quia minutatim inrepit animo：disputationes praepartamente et effusae audiente populo plus habent strepitus，minus familiaritatis. philosophia bonum consistiouest. aliquando speak-dum est et illis，ut ita dicam，contionibus.任何人不得以任何方式提出任何请求，但必须以书面形式提出。[经][经][经]（EP. 38.1-2）谈话最有帮助，因为它一点一点地偷走了灵魂：在大量噪音之后，在倾听的人群中准备和发展的专题演讲，但不那么亲密。哲学是很好的建议...有时必须利用这些，可以说，公开讲座......但是，当问题不是让一个人想学，而是真的学的时候，一个人就必须求助于这种较低的语言领域。它更容易进入和坚持;也不是，的确，有很多的话，但工作的话。文体学家对语言在各种话语类型（sermo，disputatio，contio）中的功能进行了调查。与EP中的示例一样。6、功效也是这里各种功能的目的，如Ep中的eicacibus。38.1 Eicax在EP中回答。6.5.塞涅卡进一步解释了这种特殊的言语情境（haec submissiora verba）是如何达到他早先与范例相联系的效果的;他是通过被称为“speak”的相似或隐喻的比喻来做到这一点的：（5）speak is modo [verbal spargenda sunt，quod quamvis sit exiguum，cum occupavit idoneum locum，vires suas explicat et ex minimo in maxi-mos aesthetic diffunditur]。同一事实比例。（EP. 32.2）[言语]以种子的方式散布，无论它多么稀少，当它抓住一个合适的地方，从最小的到最大的尺寸展开它的能力。…
Taught only by reality can reality be changed. Bertolt Brecht, The Measures Taken I. Introduction: Metaphor and Exemplum Metaphor and exemplum are, to use a metaphor, two sides of the same coin in the prose of Seneca, philosopher and politician. In action, these exempla look like this: singula vicere jam multi, ignem Mucius, crucem Regulus, venenum Socrates, arilium Rutilius, mortem ferro adactam Cato: et nos vincamus aliquid (Many have conquered individual things a long time now--Mucius conquered fire, Regulus torture, Socrates poison, Rutilius exile, and Cato death at the point of the sword: let us also conquer something, Ep. 98.12). A series of examples illustrates a proposition and culminates in a pragmatic or executive injunction to do (vincamus). (1) What is the result of such a complex of proposition, illustration, and injunction? In Epistle 6, the first letter of the Moral Epistles to deal with exempla, Seneca answers this question: "I feel, Lucilius, that I am not only improved [emendari] but transformed [transfigurari]." (2) Why? A proposition: "Long is the road through precepts, but fast and effective through exempla" (longum iter est praecepta, breve et efficax per exempla, Ep. 6.5). So it is that Seneca both enacts and explains the force and function of exemplum--enacts, writing "let us also conquer something" (et nos vincamus aliquid); explains, comparing precept to exemplum in order to isolate the latter's efficacy. While it is generally recognized that Seneca uses exempla as a means of illustration or representation and of effecting change (efficax), even transformation (transfigurari), (3) it is little recognized that Seneca's metaphors function similarly. (4) Moreover, few scholars have noted that Seneca actually explains the similarity of metaphor and exemplum himself. At the beginning of Ep. 38, Seneca provides a practical inventory of speech genres, explaining language through metaphor and expressing a conception of it similar to his conception of exemplum; he does this with reference to its efficacy (the first block quotation below) and by likening it to something else (the second): plurimum proficit sermo, quia minutatim inrepit animo: disputationes praeparatae et effusae audiente populo plus habent strepitus, minus familiaritatis ... philosophia bonum consilium est ... aliquando uten-dum est et illis, ut ita dicam, contionibus ... ubi vero non hoc agendum est, ut velit discere, sed ut discat, ad haec submissiora verba veniendum est. facilius intrant et haerent; nec enim multis opus est sed efficacibus. (Ep. 38.1-2) Conversation helps the most because it steals in the soul bit by bit: disquisitions prepared and developed on the listening crowd after much noise, but less intimacy. Philosophy is good advice ... Sometimes one must make use of those, so to speak, public lectures ... But when it isn't a matter of making one want to learn but to actually learn, one must resort to this lower register of language. It gets in easier and sticks; nor, indeed, is there a need for many words, but for words that work [efficacibus]. The stylist conducts a survey of language as it functions in various genres of discourse (sermo, disputatio, contio). As with exemplum in Ep. 6, efficacy is also the aim of the various functions here, as eicacibus in Ep. 38.1 answers eicax in Ep. 6.5. Seneca further explains the way in which this particular speech situation (haec submissiora verba) achieves the efficacy that he earlier associated with exemplum; he does so through that figure of likeness or metaphor called simile: (5) seminis modo [verbal spargenda sunt, quod quamvis sit exiguum, cum occupavit idoneum locum, vires suas explicat et ex minimo in maxi-mos auctus diffunditur. idem facit ratio. (Ep. 32.2) [Words] are scattered in the manner of seed, which, however scant it is, unfurls its capacities when it has taken hold of a suitable place and spreads from the littlest to the greatest dimensions. …