俄羅斯文化中「善」與「惡」的概念 - 以民間故事女性形象為例

Abstract

隨著華語教學的熱潮全球日益普及，世界上許多國家開始與中國和台灣發展關係。中國與俄羅斯兩大國也不例外，雖說兩國間的文化、語言豐富多彩，各有著特色，不過還是缺乏對彼此的瞭解。台灣社會對於俄羅斯文化的熟悉尤其不足。因此本論文的主要目標是以俄羅斯人的角度向台灣的民眾介紹反映俄羅斯文化中由來已久被探討的世界大概念「善」與「惡」。因為民間文學是文化代碼與民間智慧、哲學之重要載體，因此本文將以阿法納西耶夫民間故事集為主，以童話故事中的女性形象為研究對象。為了達到研究目標，筆者需要回答接下來的研究問題：（1）俄羅斯文化中 「善」與「惡」 概念之重要成分與標準如何？ （2）俄羅斯民間故事的女性形象有什麽特別的集體形象？ （3）俄羅斯民間故事的「瓦希麗莎」形象怎麽反映出 「善」概念？ （4）俄羅斯民間故事的「巴巴雅嘎」形象怎麽反映出 「惡」概念？（5）俄羅斯文化中的「善」是否有限，而「惡」是否為絕對的？俄羅斯民間故事的女性形象非常複雜，因此筆者把所有的女性形象其中分為個主要集體形象與民間概念，即是 「瓦希麗莎」和「巴巴雅嘎」，前者為 「善」的化身，後者為「邪惡」之代表。確定研究目標問題與對象之後，研究者按照俄羅斯哲學家 Solovyov V. S. 的 「善」與「惡」 理論，進行深入地文學分析。研究結果發現下列四則不同範疇：（1）俄羅斯民間故事研究範圍缺乏對女性形象的注意；（2）實現 「善」 的條件為意識感和尖銳智慧；內在道德特質，道德發展；留下審美感的絕對美麗。 「邪惡」 的主要成分是跟死亡的聯想；自私以及其他與「善」相反的性格特質；故意加害為主要目標等。 （3）俄羅斯民間故事中 「瓦希麗莎」 和 「巴巴雅嘎」 夠清楚地表達 「善」與「惡」 的對抗，不過同一個形象中可見 「善」、「惡」 兩者重疊的現象。 （4）真正的俄羅斯女性同時能包含兩種形象的特色，不過她可以選擇當 「美麗的瓦希麗莎」 或者 「可怕的巴巴雅嘎」 。無論如何 「善」與「惡」 這 兩個概念密不可分且作為彼此存在的必要條件。Global popularization of Teaching Chinese as a Second language leaded to many countries from all around the world have begun to develop relations with China and Taiwan. Chinese and Russian cultures are unique and have a lot of differences, although there is a lack of mutual understanding between them. Taiwanese society especially lacks familiarity with Russian culture. Therefore, being a representative of Russian culture, the author of this research, sees the main goal of it in introducing global concepts of “Good and Evil” in Russian culture to Taiwanese audiences from a Russian perspective. Folk literature contains cultural codes, national wisdom and philosophy, so this study is based on the collection of Russian folk tales written by N. A. Afanasyev and takes the female images in tales as the research and analysis object. In order to achieve the research goal, the research questions should be answered: 1) What are the important components and standards of the concepts of “Good and Evil” in Russian culture? 2) What is the particular collective image of women in Russian folktales? 3) How does the image of “Vasilisa” in Russian folktales reflect the concept of"Good"? 4) How does the image of “Baba Yaga” in Russian folktales reflect the concept of "Evil"? 5) Is "Good" in Russian culture limited and “Evil” absolute? Classification of female images in Russian folktales is very complex, so this study suggests to divide all female images into two main collective images, which are “Vasilisa” and “Baba Yaga”, the former is the incarnation of "Good" , the latter is the representative of “Evil”. After determining the research goals and objects, the researcher conducts deep literary analysis based on the theory of “Good” and “Evil” by the Russian philosopher Solovyov V. S. The results of the study revealed: 1) the female images in the scope of Russian folktale research didn’t get sufficient attention; 2) the conditions for implementation of the “Good” and its main components are a sense of consciousness and wisdom; internal moral qualities and characteristics; absolute beauty. The main components of “Evil” are association with death; selfishness and other personality traits opposite to"Good"; intentional harm, etc. 3) “Vasilisa” and “Baba Yaga” images taken from Russian folktales represent the confrontation between “Good and Evil”, but it also exists within the same image as well. A real Russian woman can contain features of both images, but she is able to choose whom to become : “beautiful Vasilisa” or “terrible Baba Yaga”.