'De l'aventura qe avenc' ('On the Adventure that has occurred'): The Adventure Patter in Old French and Old Provençal Narrative of the 12th Century

“De laventura qe avenc”（“关于已经发生的冒险”）：12 世纪古法语和古普罗旺斯叙述中的冒险模式

• 批准号: 392375638
• 负责人: Professor Dr. Bernhard Teuber
• 金额: --
• 依托单位: Institut für Romanische Philologie
• 依托单位国家: 德国
• 项目类别: Research Units
• 财政年份: 2018
• 资助国家: 德国
• 起止时间: 2017-12-31 至 2022-12-31
• 项目状态: 已结题
• 来源: https://gepris.dfg.de/gepris/projekt/392375638?language=en
• 关键词: De; aventura; qe; avenc; Adventure

The proposal investigates Old French and Old Provençal verse tales from the 12th and early 13th centuries as they appear in the Lais of Marie de France, in the five subsisting chivalry romances of Chrétien de Troyes, and in the Roman de Jaufré, the only Arthurian romance in Provençal Literature. We shall show that the emerging and successful pattern of the chivalric adventure (aventure) and its narrative realizations are right on the edge between early forms of adventure in the ancient novel and its avatars in early modern romances by Ariosto and Cervantes. In Late Antiquity, novels stage the peripeties of undomesticated Fortune whose adversities the loving couple has to endure during the "time of adventure" (Bakhtin, Forms of Time), but nevertheless these adversities will be overcome thanks to benign Providence. In the Early Modern Era, however, Ariosto and Cervantes unveil the fictional or even parodistic character of their writings. In the Old French and Old Provençal texts, on the contrary, the happy ending of the adventures precisely oscillates between blind Contingency and supernatural or divine Providence. The medieval works are neither philosophical nor theological treaties; instead they intend to offer fictional entertainment which obviously differs from other literary genres of the same period. As they are based on the 'matter of Brittany' (matière de Bretagne), they appeal to the realm of Pre-Christian or even Non-Christian marvels which decisively determine the hero's actions. But there is no direct reference to the theological sphere of Christian religion. In our proposal, adventure will be analysed in its relation to a self-conscience that experiences this adventure. Adventure simultaneously conveys two experiences to the knight and possibly also to his spouse: the proof of the radical imponderability of the "path of adventure" (Xuan, Subjekt der Herrschaft 41) as well as the satisfaction of having successfully overcome a perilous situation. The certainty of having overcome threatening perils and the telling of this story are closely related to each other, irrespective of whether it is the knight himself or his delegate who are summoned to tell the story. Hence the type of experience in which both the adventure and the adventure tale is grounded will have to be elucidated. Adventure is necessarily a retrospective category because adventure has always already occurred when we learn about it ("lʼaventura que avenc", Jaufré, verse 89). Therefore adventure can be considered as a characteristically medieval mold of subjectivation by means of which the self exposes itself to foreign agencies while moving along the "path of adventure" so as to achieve social status, gender identity and even political sovereignty.

该提案调查了12世纪和13世纪早期的古法语和古普罗旺斯巴达诗歌故事，因为它们出现在法兰西玛丽的故事中，在现存的五个骑士故事中，在克莱姆·德·特鲁瓦，在罗马的朱弗瑞斯巴达文学中，唯一的亚述王浪漫故事。我们将展示骑士冒险的出现和成功的模式（冒险）和它的叙事实现正好处于古代小说中的早期冒险形式和阿里奥斯托和塞万提斯的早期现代浪漫小说中的形象之间的边缘。在古代晚期，小说上演了未被驯化的命运的边缘，这对恩爱的夫妇不得不在“冒险的时间”中忍受逆境（巴赫金，《时间的形式》），但无论如何，这些逆境都会被仁慈的上帝所克服。然而，在近代早期，阿里奥斯托和塞万提斯揭示了他们作品的虚构甚至是讽刺的特征。相反，在古法语和古普罗旺斯文本中，冒险的幸福结局恰恰在盲目的偶然和超自然或神圣的天意之间摇摆。中世纪的著作既不是哲学的也不是神学的条约；相反，他们打算提供虚构的娱乐，这显然不同于同一时期的其他文学流派。因为它们是基于“布列塔尼事件”（mati<s:1> re de Bretagne），它们吸引了前基督教甚至非基督教的奇迹领域，这些奇迹决定性地决定了英雄的行为。但是这里并没有直接提到基督教的神学领域。在我们的建议中，将分析冒险与经历这种冒险的自我意识的关系。冒险同时向骑士传达了两种体验，可能也向他的配偶传达了两种体验：“冒险之路”（Xuan, Subjekt der Herrschaft 41）的根本不可估量性的证明，以及成功克服危险情况的满足感。无论骑士本人还是他的代表被召唤来讲述这个故事，克服危险的确定性和讲述这个故事是密切相关的。因此，冒险和冒险故事所依据的经验类型必须加以阐明。冒险必然是一个回顾的类别，因为当我们了解它的时候，冒险总是已经发生了（“l ' aventura que avenc”，儒弗罗尔斯，第89节）。因此，冒险可以被认为是一种具有中世纪主体化特征的模式，通过这种模式，自我在沿着“冒险之路”前进的同时，将自己暴露给外国机构，从而获得社会地位、性别认同甚至政治主权。