试析《米德尔马契》中多萝西亚的婚姻选择
从女性主义视角看《米德尔马契》中女主人公的婚姻悲剧的开题报告
从女性主义视角看《米德尔马契》中女主人公的婚姻悲剧的开题报告题目：从女性主义视角看《米德尔马契》中女主人公的婚姻悲剧引言：《米德尔马契》是英国著名作家查尔斯·狄更斯的代表作之一，讲述了女主人公达西·屈伍德从自幼的苦学生到富家女，再到最终成为成人的历程。
她的婚姻经历被认为是小说中的一个重要主题：她先嫁给了一个克莱的爵士，但后来发现他是个虚伪的人，最终离婚；而后她又嫁给了一个理查德·卡厄斯，但这个婚姻也没有带给她幸福。
本文从女性主义的视角出发，深入分析达西·屈伍德的婚姻悲剧的成因，探寻女性主义对这一主题的启示以及对当代女性的指引。
正文：一、传统婚姻模式的束缚传统婚姻模式指的是以男女之间的互相依赖和配合为基础的一种社会关系，其中男性通常是社会活动的主体，而女性则应该在家庭中负责照顾孩子和家务。
达西·屈伍德在爵士的婚姻中就深受这种传统婚姻模式的束缚，她甚至曾经被克莱先生视为自己的财产。
这种类似奴隶制的思想和行为，深刻揭示了上世纪婚姻制度中的不平等问题。
二、社会文化观念的约束除了传统婚姻模式的束缚，社会文化观念对达西·屈伍德的婚姻也有着深刻的影响。
传统的社会文化观念认为女性必须身怀家德门第，嫁入一个好家庭是一种荣耀。
这种观念使得达西·屈伍德在离开克莱爵士之后似乎不得不再次嫁入一个试图维护家族门第的家庭，而不是考虑自己的感受。
结果，在婚姻中她被控制和束缚，无法自由地实现自我价值。
三、男性优越主义的阴影男性优越主义是指一种普遍存在于社会中的男性对女性的优越感和控制欲等思想，达西·屈伍德的婚姻在许多方面都受到了这种思想的影响。
例如在她的第一段婚姻中，克莱爵士表现出不健康的男性优越主义和控制欲，他的婚姻令达西·屈伍德悲惨沦为婚姻奴隶。
在第二段婚姻中，理查德·卡厄斯则表现出许多男性控制女性的思维模式和行为，例如经常贬低达西·屈伍德的智力、威胁她的自由、不尊重她的追求等等。
多萝西娅的悲剧——《米德尔马契》中的女主人公形象解析
唯一 能获取 的婚姻 当作 自己的职业 ，也 当作是为 自己寻找一个安全 的 “ 储藏室 ” 。
随着英国工业革命的发展，妇女有机会走出家门了，可结果无外乎是当佣人、缝纫女工、工厂个人、
收稿 日期 ：２ ０－ ０ １ ０５１－４
作者简介：董淑铭 （ ６－） １ ４ ，女，重庆丰都人，文学硕士，温州大学国际关系学院副教授． ９ 项目基金：浙江省 ２０ 年社会科学联合会资助项 目 （ ０５ 项目编号：０Ｎ ８ ５８ ）
多萝西娅 的悲剧
— —
（ （ 米德尔马契》中的女主人公形象解析
董淑铭
（ 温州大学国际关系学院，浙江温州 ３５３ ） ２０５
摘 要： 文章从教育和职业选择角度分析十九世纪女性所受教育对其婚姻、 家庭以及社会的 影响， 展示女主人公的远大抱负以及她们因缺乏正规教育和社会习俗的限制所造成的矛盾， 这种 矛盾使女性无法彻底投身社会，她们的奋斗也只能以失败告终，最后还是回到 了 传统的角色中． 关键词：乔治・ 爱略特；（ 《 米德尔马契》 ；正规教育；职业 中图分类号 ：Ｉ０． 文献标识码 ：Ａ １６４ 文章编号：１０－１５（ ０６ ２０６— ３ ０９８ ２０ ）０－ ０９０ ３
特别是大洋彼岸 的美 国，在废 奴运动 的带动下 ，妇
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脱少女的无知，解 决生活 中所出现的难题 。所 以当
为丈夫 的奴隶 ，成为没有个人尊严 ，只是为了丈夫享乐和生儿育女 的工具，其 人格和 个性，也具体地融化 在对父亲或丈夫的依附中 ，成为为男性主体服务或被观照 的对象 。
教育是人类开辟新世界的钥匙 ，恰 当的教育能让受教育者得到全方位的提 升。虽然剑桥大学和牛津大 学分别建于 １４ ２９年和 １８ ２４年， 然而直 到 １６ ８９年和 １７ 年这两所高校 的女子 学院才 开始 招收女学生，９ ０ ８９ １２ 年和 １２ 年才分别授予女生学位。 ９１ 在此之 前男女之 问所接受的教育在本质上是有区别 的。 男子被送 到学校 去接 受真正的教育，以拓 展他们 的视野 ，而女子所接 受的教育是社交礼仪 ，训 导她们 为 日后 的婚姻 生活做
《米德尔马契》体现的圣女神话
《米德尔马契》体现的圣女神话摘要:英国维多利亚时代的著名女作家乔治·艾略特在《米德尔马契》中女主人公多萝西娅·布鲁克形象上与圣女形象层层叠照。
通过对多萝西娅的婚姻选择进行分析,多萝西娅在以圣德雷莎为中心的神话原型的影响下,与圣女形象在融合与游离的过程中不断发生改变。
最终多萝西娅否定了神话中圣女的婚姻模式,放弃了心中的圣父形象,重建了符合现实生活的男女婚姻关系。
关键词:《米德尔马契》多萝西娅圣女神话英国维多利亚时代的女作家乔治·艾略特的《米德尔马契:外省生活研究》是她的巅峰之作。
《米德尔马契》作为时代的镜子,反映出了当时欧洲的生活人文。
乔治·艾略特本人是一个迷离的文本,她承受了女性双重边缘身分的艰辛与困苦。
她和著名评论家乔治·亨利·刘易斯的合情而不合法的婚姻,使得她被逐出了伦敦体面的社交圈外,在不得已的形势下,乔治·艾略特自我放逐,游历欧洲;她换掉了自己的真实的姓名玛莉·安·伊文思,而用男性笔名乔治·艾略特进行创作。
作为一个在男权文化主宰中突围而出的非凡女性,她在追求幸福婚姻的过程中体现了离经叛道的女性自主意识与奋斗精神;她更是通过《米德尔马且》诉说着女性的理想觉醒与幻灭,掺杂着对处于父权文化规定的边缘地位的无奈和痛斥,表明了回归女性附属位置依附男人统治的凄凉。
艾略特在文本上的精雕细琢,使文本细致的展现出了维多利亚时代女人、上帝、男人之间的关系。
《米德尔马契》中女主角多萝西娅·布鲁克的结局在表明了女性尴尬地位的同时,也体现出了多萝西娅·布鲁克在神话的迷幻状态和现实处境交替中深受圣女神话的影响,因此她的择偶观在文本中显得格外离奇。
《米德尔马契》这部小说的文本从女性的视角出发,透视在强势的男权文化压迫下,女性对理想、情感与婚姻的诉求,对丧失自我的焦虑以及进行内心探索的不断尝试。
小说的序言就定下了圣德雷莎神话的基调。
_米德尔马契_伦理关怀与道德寓言_袁英
《米德尔马契》：伦理关怀与道德寓言袁英内容摘要：乔治·艾略特以全新的方式将小说发展为道德寓言，贯穿在她作品中的强烈的伦理关怀使其被评论家们誉为“伦理先知”。
用文学伦理学批评的方法重新解读《米德尔马契》有助于我们深入理解艾略特小说中的伦理关怀特质。
在斯宾诺莎的伦理学思想的影响下，艾略特的伦理道德观可以概括为对他人的同情、个人与社会之间的伦理关系以及道德的自我完善。
同时，从分析潜在的伦理意识入手，艾略特和多萝西娅的爱情婚姻观并非像许多女性主义批评家争论的那样自相矛盾，因此，伦理批评也构成了对小说其他解读视角的一种补充和再阐释。
关键词：文学伦理学批评《米德尔马契》伦理关怀伦理道德观作者简介：袁英，华中师范大学文学院比较文学与世界文学博士研究生，华中师范大学外语学院讲师，主要研究方向为比较文学、文学批评与文学翻译。
Title：Middlemarch：Ethical Preoccupation and Moral AllegoryAbstract：Having developed her fictions into moral allegories，George Eliot was extolled as“ethi-cal prophet”for the strong ethical preoccupation embodied in her works．Adopting the method of ethical literary criticism to reinterpret her masterpiece Middlemarch，we can profoundly under-stand its ethical preoccupation．Under the influence of Spinoza’s ethical thoughts，Eliot’s ethical views are constituted by sympathy for others，ethical relations between individual and society and ethical self-perfection．Moreover，the analysis of the underlying ethical consciousness in the novel proves that Eliot’s and Dorothea’s views on love and marriage are not self-contradictory as many feminist critics have argued，so ethical criticism can be regarded as a complement to and reinter-pretation of other perspectives of reading the fiction．Key words：ethical literary criticism Middlemarch ethical preoccupation ethical views Author：Yuan Ying is a Ph．D．candidate of Comparative Literature and World Literature at the School of Humanities of Central China Normal University（Wuhan430079，China）and lecturer at the School of Foreign Languages of CCNU．Her research focuses on comparative literature，literary criticism and literary translation．Email：cecilia0809@sina．com乔治·艾略特堪称英国小说史中的“伟大传统四大家”之一，她的伟大之处在于一种强烈的“道德关怀”。
论乔治·艾略特《米德尔马契》中的人物悲剧
论乔治·艾略特《米德尔马契》中的人物悲剧作者：桑士林来源：《文教资料》2012年第21期摘要：乔治·艾略特在名著《米德尔马契》中描写人物众多，形象各异，涉及当时社会的政治、经济、宗教等各个方面。
本文分析了卡苏朋、多萝西娅和利德盖特三个人物的悲剧命运，她笔下的人物栩栩如生，呼之欲出，成为一个个有思想有呼吸的人物，在命运的长河中挣扎起伏，人物的悲剧性格与悲剧命运紧紧相连，即使在现代也依然具有启迪意义。
在此书中我们深切感受到乔治·艾略特对普通小人物的人性关怀。
关键词：乔治·艾略特《米德尔马契》人物性格悲剧弗·雷·利维斯博士曾高度评价乔治·艾略特说：“她最好的作品里有一种托尔斯泰式的深刻和真实。
”（利维斯，2002：163）此评语用于评价乔治·艾略特后期经典作品《米德尔马契》并不为过，《米德尔马契》清晰生动地再现了十九世纪末英国中部地区的社会、政治、经济、宗教人文风貌，并传神刻画了数个真实自然、栩栩如生的人物形象。
本文试图分析《米德尔马契》中卡苏朋、多萝西娅、利德盖特的性格缺陷和他们的社会环境，从而揭示他们悲剧命运的必然。
一、卡苏朋的人生悲剧（学术生涯与情感生活）按照亚里士多德的定义：“悲剧是对于一个严肃、完整、有一定长度的行动的模仿。
”（马新国，2008：34）所谓“严肃”是指模仿“高尚的人的行动”，主人公为某种正义事业进行合理斗争，由于与环境的矛盾冲突，使其受难、失败或牺牲。
（马新国，2008：35）悲剧冲突的本质是好人犯了错误，这就是“过失说”。
（马新国，2008：39）所以据此标准，卡苏朋只是令人生厌，算不上悲剧人物。
然而，乔治·艾略特并不要写英雄伟人的悲剧，她更看重与怜悯的是普通小人物的命运。
爱德华·卡苏朋牧师在米德尔马契是上层人物，在当地“以学问渊博著称”，（乔治·爱略特，2006：8）多年来他殚思竭虑想写一部《世界神话索隐大全》，（终未成稿），45岁依然孑然一身，这样一个“学术派人物”当然令人钦佩，所以尽管他长相难看、皮肤蜡黄，出身名门、年轻漂亮、拥有远大理想抱负的多萝西娅还是立刻把他看作“当代的奥古斯丁”，倾心相许，希望能助他完成宏大的志向。
《米德尔马契》：乔治·爱略特理想主义的悲歌
《米德尔马契》：乔治·爱略特理想主义的悲歌作者：何玉蔚来源：《文学教育》2014年第02期内容摘要：《米德尔马契》有两条主线：其一是理想主义少女多萝西娅的灾难性婚姻与理想破灭的故事；其二是青年医生利德盖特同样灾难性的婚姻和事业上的失败，作者认为这是年轻而正直的精神在不完美的社会条件下挣扎的结果，在这样的社会中，崇高的感情往往会采取错误的外表，伟大的信念也往往带有幻想的面貌，实际上，爱略特的创作道路就像她笔下的人物一样冒着重重阻力走过来的，她们的故事是自己经历的不完整改写。
关键词：乔治·爱略特《米德尔马契》理想主义幻灭乔治·爱略特（1819-1880）是英国维多利亚时代女性作家的代表，在当时极有声望，尤以《米德尔马契》一书获得评论界的一致赞誉，各日报、周刊都齐声赞扬说它是时下最重要的一部英语著作，“世界巨著之一”，金口难开的《泰晤士报》破例以四栏的篇幅加以评论，肯定其“哲理的威力”，算是对全书的盖棺论定。
《米德尔马契》的影响还不只限于英国，该书于1871年年底开始分卷出版，1873年2月出齐，马上美国、澳大利亚和欧洲各国都抢着买下翻印权，荷兰文和德文译本也相继问世，1948年，英国文学评论家利维斯所写的《伟大的传统》一书出版，把爱略特誉为组成英国文学“伟大的传统”的三位作家之一，从而奠定了爱略特在文坛上的地位。
在此书中，利维斯强调指出了爱略特作品中的“托尔斯泰式”的思想高度和热烈的道德关怀，尤以道德尺度为标准来衡量作品，而弗吉尼亚·伍尔夫认为爱略特的“才能在技巧纯熟的《米德尔马契》一书中，才发展到极致——这部气魄宏大的作品虽说带有不少的缺点，却是属于屈指可数的几部为成年人所写的英国小说之列。
”[1]在那个女性需要冒用男性名字来写作的时代，爱略特的作品能够不仅受到当时读者的欢迎，也被后来的文学评论家给予极高的评价，这不能不说是一个奇迹。
的确，《米德尔马契》不仅是爱略特公认的代表作，而且是英国小说中最出色的作品之一。
重新解读《米德尔马契》中多萝西娅的形象
重新解读《米德尔马契》中多萝西娅的形象摘摘要：乔治?爱略特是一位十九世纪英国杰出的女小说家,《米德尔马契》是她最成功的作品之一，本文旨在通过对多萝西娅的行为，动机以及言语等的分析从而说明多萝西娅是一个有着很强独立性及控制欲望的女性。
关键词：多萝西娅控制欲望乔治?爱略特是十九世纪英国维多利亚时期著名的女性小说家，她不但以其有悖传统的生活方式使其读者惊讶而且以其博学多才闻名于世。
爱略特并没有把其关注的焦点仅仅放在女性身上，而是向读者展示了维多利亚文化下的众生之态。
《米德尔马契》以其丰富的内容，独特的叙事手法及细腻的人物心理分析成为爱略特小说的颠峰之作。
自从《米德尔马契》诞生之日起，批评家们就从哲学思想，宗教问题，女性主义，道德伦理等多个角度对其进行了褒贬不一的评价。
许多女权主义者们都为女主人公多萝西娅伸冤叫屈并且把她婚姻的悲剧归结为神权和父权社会的压制。
然而，多萝西娅并非一个被动的牺牲品，而是一个固执的虚荣的甚至有着很强控制欲的女性，她的自主决定权和驾驭局面的能力使她得以修正错误，争取实现自己的理想。
她个人理想是否能得到实现，完全取决于她自己的决定。
本文将从如下几点对多萝西娅进行分析。
一、多萝西娅对西莉亚的控制在多萝西娅朴实的外表掩盖下是一颗有着极强控制欲的心。
她是西莉亚惟一的姊姊，但她却总是试图把自己的思想信仰强加到西莉亚身上。
当西莉亚小心翼翼地提起母亲留下的珠宝时，多萝西娅用一种不容拒绝的语气告诉西莉亚“算了，亲爱的，你知道，我们是永远不会戴它们的。
”这句话显示了多萝西娅通过话语对妹妹的左右，试图把自己清教徒式的思想强加到妹妹身上。
然而她自己也是一个十几岁的少女不可能对美丽的珠宝视而不见但她在自己的亲妹妹面前也要伪装也要处处表现出她的圣洁高尚。
当她情不自禁为漂亮的指环和手镯着迷时她还念念不忘“想为她的爱好色彩寻找理由，使这种快感与神秘的宗教情绪统一起来。
”多萝西娅试图在姐妹间建立自己的权威，她总是把西莉亚当作一个宠物来驯服如“小松鼠”、“小猫”等，甚至一贯“在妹妹的话里找岔子”。
Tragic marriage in Middlemarch
Tragic marriage in Middlemarch摘要：论文将聚焦女性主人公，即乔治艾略特的杰作《米德尔马契》中的女主人公多萝西亚并对其的悲剧婚姻进行分析并剖析其缘由。
本论文首先对十九世纪时期女性的生存状况进行了描述与剖析，进而介绍小说作者自身的生活经历及其女性观的形成因素。
重点聚焦《米德尔马契》中的女主人公多萝西亚的婚姻的悲剧成因。
多萝西亚本性天资聪颖且富有同情心，并且渴求在男性主导的社会坚持自我，实现自己的远大志向和抱负。
然而她在婚后都不得不向传统屈服的社会因素及自身性格因素。
关键字：多萝西亚,婚姻悲剧，乔治艾略特，米德尔马契Abstract: this thesis focuses on the tragic marriage of the heroin Dorothea in Middlemarch, which is the masterpiece of George Elliot. And analyze the causes of the tragic marriage. The thesis firstly describes and analyzes the female living condition in the 19th century, and introduces the author’s living experiences and the reasons for forming her feminism. Dorothea is a intellectual and enthusiastic girl who desires to be independent and fulfill her dream, while she is submitted to the patriarchy society after the marriage, and the thesis focus on the causes of the tragic marriage that is the social reasons and her natural defects.Key words: Dorothea, George Elliot, tragic marriage, MiddlemarchIntroductionIn the 19th century women have less opportunity than the men in the aspect of education, work and others. This part will manifest some aspects about female's living condition in the 19th century. And we will get a conclusion that the lack of opportunity is the direct cause for t he female’s tragedy.Education is a focus throughout the society, while female are deprived of the chance to receive the formal education like males. The formal education here doesn’t mean the knowledge they receive from the female charm school which is a school only for the girls, and that school teaches even includes such as the getting in and out of the carriage, because at that time those are considered as the true study by the men.The traditional education draws a line between men and women. Equality of education means having chance, but in that period when women's opportunities and choices have been pressured down, education could not in its place. The feminine novels of that period reflect women's efforts to satisfy the educational standards of the establishments of male. It is common for us to see most of the heroines in the novels try to learn Greek or Latin so that search the truth of their lives, for example, Dorothea Brooke struggling with Greek.Education and vocation are closely related. Women are excluded from Education, and lack of education will not lead them to speak with equal authority as scientists the formal or medical practitioners. Like Simone de Beauvior said in The Second Sex, "Women, for men, are the Other, not seen or observed as they are, but rather projected out of male needs and defined in subordinate relation to male normsl Women are not taught to cultivate their ability in vocation but to adjust themselves to be fair ladies in order to increase their value in the market of marriage. Work, in the sense of self-development, is "in the direct conflict with the subordination and repression inherent in the feminine ideal." For men, work is a way to materialize their aspiration and to make them sense of achievement. As the women they also need a way to achieve their own accomplishments; they need the same sense of fulfillment as men do.However, the human society is dominated by male, it is difficult for women to have the equal status with men.Since the mid 19th century, women have declared war with the traditional limitation in women's professional field. However, many observers have pointed out that "the professional activities of Victorian women as social reformers, nurses, governesses and novelists, either based in the home or were extensions of the feminine role as teacher, helper mother mankind female-dominated professions compared to the male-leading and institutions that they have created way out of league ones.Under these circumstances, most of women cannot work away from their homes so that their sense of fulfillment comes only from marriage, which is the only career for them. Wives are regarded as the nurses who could take care of their husbands andchildren, or as a sexual machine for their husbands. The women play an role to serve their husbands, children and the other family members at home. As Barbara Leign Smith has defined, "a man and a wife are one person in law; the wife loses all her rights as single women, and her existence is entirely absorbed in that of her husband." so marriage in the male-dominated society needs self-sacrifice on the part of women. They never have their own mind and could never act by themselves. Their fulfillments are from their roles as wives and mothers.The "cult of true womanhood" are denoted by Barbara Welter supported four basic attributes for female character: piety, purity, submissiveness and domesticity. Piety is the "core of woman's virtue, the source of her strength." Women are looked forward to be the "handmaids of the Gospel," serving as a purifying force in the lives of incorrect men. Purity is an essential feature to keep one's virtue against the continuous "assault" of the more aggressive male. Submissiveness means women should accept their positions in life willingly and obediently, because the God had appointed them to that special position. Domesticity is highly prized by women's magazines of that day. Women are expected to manage and oversee, or to comfort and cheer, to nurse and support,."Women as the moral providence of our species are the saints, duty-bound to remain chaste, abstain from politics or work outside home, and espouse motherhood or perpetual widowhood as their highest goal." This is what Comte promotes as a new "Positive Religion," and this is a true portrait of women's living state at that time. Divorce is notpossible in England only rare couples are suitable for the private bills in Parliament can be divorced, and which costs a lot, so divorce is only open to the wealth. Moreover the cases of divorce could only be found in limited states in America. So Dorothea Brooke chooses to sustain their marriage even though she finds herself disillusioned about the men whom she supposes to be her ideal companion.George Eliot was the penname of Marian Evans, who was born at Warwickshire, middle England, in 1819. Her father was a land keeper who had five children, and Eliot was the youngest. Eliot shared an especially close relationship with her brotherIsaac. In 1824, George Eliot was sent to Miss Lantham's boarding school. There George Eliot began to read books as an amusement to be away from the solitude after being separated from her brother. In 1828 after finishing school at Miss Lantham's, George Eliot was sent to Mrs. Wallington's Boarding School at Nuneaton. After leaving Mrs. Wallington's, George Eliot attended Miss Franklin's school at Coventry.In 1842, George Eliot gave up her religious belief and chose not to go to church with her father, which was a bid not only for her own religious freedom, but for the freedom of woman who are always dominated by male. This kind of act was rebelling to the family and the church. Her father was worried and refused to speak to her. Finally, Eliot and her father reached an agreement that Elliot went to church with her father, and father allowed her to think what she liked to, but their relationship remained stained.In October of 1851，Eliot met George Henry Lewes. Soon George Eliot decided to live openly with George Lewes as his lover and spiritual wife in 1854. Three years later Eliot told her family about her marriage to Lewes. At that time her advance behavior was rejected by her family completely and refused by the whole English upper society. Even her beloved brother, Isaac, urged Eliot's sisters to write letters renouncing George Eliot that she had no relationship with her family.In 1856, Eliot began to write "The Fortune of the Reverend Amos Barton", which later became a part of Scenes of Clerical Life. Lewes sent her story to his publisher, John Blackwood, claiming that it was the work of a friend who wished to publish it without name.The story was published under the penname of George Eliot. After the publication of Scenes of Clerical Life, there was much about George Eliot. By 1859, the secret of George Eliot's identity was revealed by one of her friends, John Chapman. When the truth about George Eliot's identity was firmly established, the publisher stopped to publish her new novel, fearing that her relationship with Lewes would reduce its selling. Finally Blackwood published the novel with "George Eliot" appearing on the front page. George Eliot became a more popular writer after the publication of Middlemarch (1871-1872).By 1876, the public seemed to have forgotten about the unofficial marriage of George Eliot.In November of 1878, Lewes died at their home in London. George Eliot hadn’t left her home for a week because she could not accept to see anyone. In 1880 Eliot married John Cross, her business manager, who was 20 years younger than her. George Eliot died several months after her second marriage and was buried in Highgate Cemetery, London, next to her spiritual husband George Lewes.George Eliot, as a famous female writer, is famous for the duality of her feminine consciousness. Eliot saw the need for improving education for women. She once wrote that "the better education of women is one of the objects about which I have no doubt". George Eliot also supported the employment opportunities of women, and Eliot's sympathy with women and her support for women's freedom in occupation in 1850s is perhaps most explicit in her review essay, Margaret Fuller and Mary Wollstonecraft (1855).1.1 Dorothea Brooke’s life and marriage1.1.1 her marriage in a disillusionmentDorothea Brooke, who is compared to a late-born Saint Theresa by George Eliot, is a smart girl with aspiration and compassion. The girl has enthusiasm and energy for doing something extra and noble. She is impatient of the way his uncle arranges his things on the estates, so she is willing to do the managing work and to arrange her uncle's papers;and she works on designs for houses for the workers on the colony. Dorothea is quick to form her own opinion and voice it "with more energy than is expected of such a young lady," which is contrary to the social expectation that "women were expected to have weak opinions". (Eliot, George: 1994, p22) This makes Dorothea less supportive to her sister Celia by the villager’s opinion. It is believed that Celia "had more common sense". In a society where women are considered as inferior beings. Dorothea is inevitably considered as a little bit eccentric one by the people around her.Dorothea's strange way of leading her life as an independent girl draws the attention of Sir James Chettam, who shares the same interest with Dorothea to build a cottage on his land. Such a young man falls into the social lover of being a perfectmarrying candidate for Dorothea: he has his own land which ensures his wealth; besides, his title of baronet signalizes his social status. Celia believes that Dorothea will not refuse to marry Sir James. However Dorothea rejects him for she believes he is not Mr. right to be her idealistic husband. Dorothea is girl who has special opinions on marriage. It is her belief that "the really delightful marriage must be that where your husband was a sort of father, and could teach you even Hebrew, if you wished it." (Eliot, George: 1994, p31) Dorothea does not marry like most girls do for wealth and social status but for knowledge. She conceives education as something that will enable her to act. With a serious mind and "eagerness to know the truth of life", Dorothea wishes to learn more, but society does not allow higher education for women. Thus, Dorothea has to struggle in the bands of narrow teaching and petty courses.In a society which is featured by its confinements upon women's working opportunities, Dorothea is completely unable to achieve noble wish by herself. Thus, the girl connects her hope to her marriage. She believes that a right husband will give her knowledge. Consequently, she pays her attention to Mr.Casaubon, a friend of her uncle's. Mr. Casaubon is an old pedant nearly 50 and known as "a man of profound learning." Dorothea falls into the fantasy idea of her marriage with Mr. Casaubon that is Every-day things with us would mean great things. It would be like marrying Pascal. (Eliot, George: 1994, p76) Dorothea is ready to devote herself to the marriage ,that is, helping Mr. Casaubon with his great work. She regards her marriage as "a state of higher duties", viewing Casaubon only as a way to make her wish come true and to improve her intellectual life rather than a husband.On the other hand, Mr. Casaubon, the so-called "man of great-learning," follows with pleasure that "Miss Brooke showed an ardent submissive affection which promised to fulfill his most agreeable provisions of marriage." (Eliot, George: 1994, p76) In fact, his marriage with Dorothea not because he needs a wife but that he needs a secretary to help him with his work. He never makes Dorothea happy, never considering that "a man should think as much about his qualifications for making acharming girl happy as he thinks of hers for making himself happy." (Eliot, George: 1994, p78) In this way, the truth of the patriarchal establishment of marriage exposes 一women's existence is rational as a way to serve, to nurture, and even a machine to their husband as well as the males members in their family.Casaubon acts like a stranger to Dorothea after their marriage, busy with his studies all day and ignoring Dorothea's feelings which isn’t the activity of a newly-wedded bride. “He had perhaps the best intention of acquitting himself worthily, but only of acquitting himself. The old man's feeling has long shrunk to "a sort of dried preparation, a lifeless embalmment of knowledge."(Eliot, George: 1994, p125) Casaubon's arrogance and his complacence make Dorothea stuck in the labyrinth of his scholarship. In fact, Casaubon is studying about the Germans. He is the first one who is groping in the dark, especially he does not know German. Thus, when Dorothea suggests that he should begin to do some substantial work instead of devoting himself to the "data-collecting," Casaubon is angry at her "rebellious" way of talking and feels a sense of betrayal. The old man predicts in a terror suddenly that Dorothea's worship for him is instead of "the most exasperating of all criticism." He has never imagined that Dorothea dare doubt his male authority.Moreover, Casaubon is characterized by coldness in both mind and behaviors . Each time when Dorothea shows her affection "with those childlike caresses", by kissing Casaubon's coat-sleeves, Casaubon responds "by politely reaching for a chair for her," because he regards these expressions as very crude and surprising, which makes Dorothea feeldisgraced to find herself a victim in feeling. As to Casaubon, he has not found marriage a rapturous state. Because of his lack of passion, Casaubon feels that "the new bliss was not blissful to him". Barbary Hardy has discussed that Casaubon is not only sterile in emotion and intellect, but that he is impotent in sex.Dorothea feels disillusioned in her marriage. The incorrect marriage with Casaubon results in her neglect about herself and her heart. After the marriage, it is understood by her that what she does need is not an old pedant who is cold to her, and has no feelings to the surroundings. She realizes that her aspire for knowing moremisleads her to her first marriage. Luckily, Casaubon's death gives the girl freedom. After the death of Casaubon, Dorothea wants to dedicate herself to her "career": building cottages on her land in order to improve the living condition of the workers. From describing Dorothea's career, George Eliot shows us the social confinements on women's working development. The traditional arguements on women exists in people's heart.1.1.2 her marriage with Ladis lawDorothea, an enthusiestic and kind girl, hopes to lead a life contributes to both love and desires. This seems hardly possible in the 19th century society. In such a poor town as Middlemarch, there is little chance for the young woman to make her dreams come true. Love is the only likely fulfillment and she finished marrying Will Ladislaw. Will is Casaubon's cousin who has been taken care of by him. The young man loved Dorothea very much for a long time. Dorothea has also developed a special feeling for him since Will tends to be able to understand her truly. This special relation between them finally nurtures mutual love and care between themselves . Although Dorothea said seriously before Celia that she will never marry again, but she finds herself and Will Ladislaw attracted to each other, she makes her mind to marry Will at the cost of losing inheritance from Mr. Casaubon. As to the provincialopinions, it seems more unworthy for Dorothea to marry Ladislaw because he has no estate or anything and is not well-born. Despite widespread dissuasion, Dorothea marries Will Ladislaw.As to Will Ladislaw, many people think that he is unworthy of Dorothea in spite of the fact that he seems to get her share of happiness by marrying the man of her own choice. To some people, Will Ladislaw is a failure; his personality is emotion, impulse, timidity, dependency, and lack of financial power. Will does not have much genius as he assumes himself to have: he could not be a great artist, which is due to his dilettantish attitude. He refuses to be prepared for a scientific career or for anything that will put an end to that state of dreamy leisure he calls freedom. Despite Will's various limitations as a young man, he still is determined in his love for Dorothea. Hissituation enables him to understand Dorothea fully due to the special relationship between them. Thus, it might be said that Dorothea is justified her second choice.In spite of the fact that Dorothea presents her rebellious spirit in her determination of marriage; In her married life with Will Ladislaw, Dorothea tries to use her positive influence on her husband, who later becomes "an ardent public man" and a Member of Parliament. Dorothea returns to the traditional womanhood as a wife and mother. As an outstanding woman who desires to do something loyal for people around her and the society, Dorothea eventually surrenders herself to the social tradition however making some outstanding achievement like Will Ladislaw.Dorothea's second marriage causes many people’s disagreements in her life: "many who know her, thought it a pity that so substantive and rare a creature should have been absorbed into the life of another, and be only known in a certain circle as a wife and mother." (Eliot, George: 1994, p259) In this sense, her second marriage is still a compromise: At that time, she has given up her independence and pursuit and is found satisfied as a supportive wife and a tender wife. We hear the helpless voice when Dorothea explains her decision to marry Will, saying that "I might have done better, if I had been better and known better...”(Eliot, George: 1994, p271)A woman which is not in the lineLose to the stronger social convention, making compliance to the patriarchy society with the worth of her individual aspiration.Chapter 2 the reasons for her tragic marriage2.1 social reasons for her tragedy2.1.1 cult for the ladyAs is mentioned in the first chapter, women in the 19th century are restricted to the confinement of cult of the lady. Either in England or in America, women's role is limited by the developing "cult of the lady." The virtues such as submissiveness, purity and domesticity are praised as the qualities of a lady at that time. Women are forbidden to keep their freedom and independency as individuals; they are asked to be lamp-holders for men. Their existence is rationalized as a means to encourage theachievements of the men.Women is considered as a service and usage to men and that women's status at that time is largely characterized by their powerlessness: women are driven away from profession; they do not have the equal authority to speak as men in the professional field; their role is being a wife and mother. desired to change this powerless situation, women try their best to find their use in other areas. But their vocational opportunity is still so confined that they can only be servants.With the development of society, women begin to challenge the traditional ideas on women's role step by step. In the late 19th century, it is rather common that women of all classes suffer the lack of personal autonomy and independency:“The urban middle-and upper-class women were restricted by the conventional image of the lady; the pioneer and farm women were held in thralldom, thrilled by their workload. What is more, the working-class women in the cities could never escape the lowest-wages and lowest-status fate; meanwhile, they were in some respects influenced by the cult of the lady. Though obliged to relinquish the virtue of domesticity by the necessity to work outside the home, belief in the significance of proper feminine behavior was so universal that working-class women were sometimes prevented from organizing and unionizing to improve their situation owing to their fidelity to the ideal of the lady.”Being placed in such social atmosphere, it is quite natural that Dorothea chooses to submit themselves to the marriage and lead her life in concession as their husband's servant. When Dorothea finds that Mr. Casaubon's work is nothing but a vain job, she suggests him to do something meaningful. Mr. Casaubon is greatly annoyed by her suggestion, because he feels his superiority as a man and husband is in ruins. He has intended to find a worshipper of himself by choosing Dorothea as his young fellow, never having the idea that she might have her own opinions. Dorothea is independent, she has to submit herself to helping Mr. Casaubon with his books, even though she finds that all their efforts would be nothing. After some retrospection, Dorothea concludes that it is her duty as a wife to be loyal and supportive to Mr. Casaubon and his work.What is more, on the night before his death, Mr. Casaubon asks her to continue to work in order to finish his masterpiece. It takes a long while for Dorothea to make her decision, yet when she has made up her mind to give Mr. Casaubon an ”yes”, All in all, the truth below this is that women are looked forward to lead a life as their husband's subordinate.2.1.2 meanness of chancesBefore the 20th century, the vocations available to women are few except to be governesses or servants. Young ladies of some birth and fortune do not need to worry about their living:“Though the bourgeois women were often seen at their embroidery, sewing or chain work, their work could hardly be defined as productive labor for household consumption: they mainly fashioned luxury items that they themselves wore. Much of what they produced, therefore, went toward producing themselves as a luxury, one that would gain fair price on the market.”What the young ladies care about is how to make themselves more attractive and ladylike in order to improve their value in the marriage market. If they do not marry with a wealth husband, she and her whole family will feel ashamed, Dorothea's parents have left her and her sister an support. But Dorothea does not want to live the inheritance which is life of an idle lady enough to whose concern is to marry suitably. She desires to do something famous and great. She imagines her future husband as a guide who will lead her a bright future. One thing Dorothea fear is the helplessness she connects with the feminine role. Her comment about the puppy sums up her estimate of the accepted feminine role and suggests her fear of it as well: "They are too helpless: their lives are too frail. Those creatures are parasitic." (Eliot, George: 1994, p54)In order to be away from helplessness suffered by the females, Dorothea aspires to the "provinces of masculine knowledge." Though she cannot find an vocation in other places, she endeavors to make changes on her uncle's property. Moreover she even thinks some plans to improve the tenants' living conditions by building cottages for them. After Casaubon's death, Dorothea wants to dedicate herself completely to the social cause which is for the well-being of people fails again around her. She plansto build a model workers' colony, although it is difficult and complexity. The girl is also passionate to her neighbors who are of help. She is always in the position of offering help once she realizes the difficult situation they are besieged. She agrees to invest in the new hospital of the town. She is determined in making her high aspirations and famous ideals. However, the society is so biased against women that it doesn’t offer them in fact chance of succeeding. As a woman, she more often than not fails, but "the imp ossibility of her desire's satisfaction does not change its nature.”The marriage with Will gives her a satisfied wife while Will becomes a successful statesman. In explaining her marriage Will Ladislaw Dorothea says, "I might have done something better, if I had been better. But this is what I am going to do. (Eliot, George: 1994, p781)”The harsh reality reveals the fact that the possibility of fulfilling her high aspiration is out of the question: it requires women to be lamp-holders for men. Women's existence is a way by which the men could achieve their accomplishments. The patriarchal society did not allow much opportunity for women, no matter what noble dreams they may keep. In modern time women on the whole are inferior to men.2.2 defects in her nature2.2.1 her inconsistency and educationMr.Brooke take care of Dorothea and her sister because they lose parents. Mr. Brooke, as a man of "miscellaneous temper and uncertain vote" (MD13), is highly undependable. The education he chooses for the girls is narrow, first in an English family and afterwards in a Swiss family. A most frightened scene in the novel is the moment when Casaubon is advised to work less hard, for his poor health, and Mr. Brooke requires to him that: "get Dorothea to read you light things, Smollett,--Roderick Random, Humphry Clinker: they are a little broad, but she may read anything now she is married. (Eliot, George: 1994, p261)”This shows the meagerness of female education at that time, and shows Mr. Brookeholds a patriarchal prejudice against women. They don't really regard women as equal individuals, but regard them as inferior beings in their home.During the scene of Mr. Casaubon's first visit to the Brookes', Dorothea suggests that arrange the papers for her uncle, yet Mr. Brooke voices his disagreement, insisting that could not let young ladies give her hands with his document for young ladies are too "flighty". The things that Dorothea is supposed to do are limited to reading papers, taking notes, or copying some articles, things which is equal to the function of a mere secretary and which amounts to the task that Mr. Casaubon allot her after their marriage.When Mr. Casaubon teaches Dorothea Greek, he treats her as a mistress "whose elementary ignorance and difficulties has a touching fitness." Dorothea is frustrated with progress she has made and begins to doubt that "there indeed might be secrets not able of explanation to a woman's reason."(Eliot, George: 1994, p103) Mr. Brooke believes that such deep studies are too difficult for a woman and suggests that it is enough for Dorothea to sit down and play a few good old tunes, because "there is lightness about the feminine mind." When judging the artistic works of Will Ladislaw, Dorothea admits that she is no judge of those things. She thinks art to be a language she does not understand, just like a Greek sentence means nothing to her.Thus, it is obvious that the education she receives is the classical education which is thought to be "true learning" by the males. While what the girl actually learns is only English and Swiss Puritanism. The poor girl is only able to feed on little Protestant histories and on art of the hand-screen sort. The classical education is named as the exclusive area of patriarchal knowledge in the Victorian society, which seems hardly accessible to this young woman. With enthusiastic and passionate nature, with the help of formal education, she might be capable of seeing all truth more truly The poor reality decides that Dorothea could only "turn her small allowance of knowledge into principles, fusing her actions into their mold." (Eliot, George:1994, p77)As a young woman who would "kneel suddenly down on a brick floor by the side of a sick laborer and pray feverishly as if she thought herself living in the time of the Apostles一who has strange whims of fasting like a Papist, and of sitting up at night to read old theological books," (Eliot, George: 1994, p5) she wants to lead her life in a。
“协合”在“颠覆”与“抑制”中突显——《米德尔马契》中女主人公多萝西亚的形象解析
2020-12文艺生活LITERATURE LIFE“协合”在“颠覆”与“抑制”中突显———《米德尔马契》中女主人公多萝西亚的形象解析武芳（辽宁传媒学院，辽宁沈阳110136）摘要:本文试以新历史主义文学批评中的两个概念“颠覆”与“抑制”为理论基础，分析英国著名作家乔治?艾略特的后期小说《米德尔马契》中女主人公多萝西亚对男权社会所定义的传统意识形态的抗争与“颠覆”，以及始终没能脱离男权社会的束缚，最终被淹没在“抑制”其中。
而这种颠覆和抑制最终在“协合”中找到了平衡点。
关键词:多萝西亚；颠覆；抑制；协合中图分类号：I106文献标识码：Ａ文章编号：1005-5312（2020）35-0133-02DOI：10.12228/j.issn.1005-5312.2020.35.065一、引言新历史主义诞生于20世纪80年代，它是一种新的文学批评方法，其创立者是美国加州大学Berkeley分校外文系的斯蒂芬·格林布拉特教授。
新历史主义与旧历史主义不同，它主要强调文本的复杂性及其包容的复杂情感，而不在单一地关注于统治阶级的意志。
格林布拉特提出过两个重要的概念：“颠覆”与“抑制”。
颠覆是质疑代表统治秩序的社会意识形态,以此宣泄大众的不满；而抑制则是把这种颠覆性行为控制在社会许可的范围,使其无法达到实质性的结果。
“协合”是新历史主义提出的核心概念之一，新历史主义用这一术语来表明不同范围的主体在“社会能量”中所起的沟通、协调作用，作家是发挥这一作用的主体。
作家的作用是通过“协合”将各种“社会能量”变成统一的文本。
“协合”就是在颠覆与抑制两种社会动态关系中得以实现。
乔治·艾略特是英国著名的代表作家，他的后期作品《米德尔马契》自其出版，就被公认为英国伟大小说之一。
它描绘了英国中部米德尔马契小镇的乡村生活，揭示了复杂的社会生活及历史变迁，并对其所处的历史、时代及政治性问题做出了严肃的思考。
这一特点正好与新历史主义的批评观点相吻合。
乔治艾略特对《米德尔马契》中伦理自我主义
乔治艾略特对《米德尔马契》中伦理自我主义在《米德尔马契》中，爱略特揭示虽然伦理自我主义者的行为违背道德原则，爱略特却在小说中倡导对其投去同情的一瞥，因为在同情的作用下会对为恶者进行宽容的道德评判，使他们的灵魂在爱的感召下得到救赎。
标签：爱略特；《米德尔马契》；道德；自我主义；同情爱略特在《米德尔马契》这部小说中探讨了自我主义、同情、互助与责任等道德问题，表现了道德在个人与社会的发展中的重要作用。
对于是非善恶的判断是乔治·爱略特的道德理念的又一重要内容。
《米德尔马契》中所描述的伦理自我主义者违背道德的行为虽然是罪恶的，但爱略特以心理现实主义的手法引领我们走入他们的内心世界，并关注到他们的进退两难的处境，使我们对这些人也能产生同情共感。
一《米德尔马契》中的伦理自我主义的表现乔治·爱略特重视小说的道德作用，她在《米德尔马契》中尽现了不同程度、不同类型的伦理自我主义，以揭示伦理自我主义在道德冲突中的强大的负作用力。
在《米德尔马契》中，几乎所有人物都曾被伦理自我主义的阴影所笼罩。
年轻的医生利德盖特有丰富的学识，先进的思想，要为医学事业的发展做出贡献。
他过激的自负行为使自己的成果陷于被传统和守旧所吞没的境地，以致最终不得不一次又一次出卖自己的良心，和唯利是图的银行家布尔斯特罗德同流合污，遭到群众的唾弃。
利德盖特事业的失败由于其一系列的错误选择，具有偶然性，然而促使其做出如此选择的动因却是他过于强烈的实现自我价值的欲望和孤高自负的性格，因而他的挫败是必然的。
小说另一主人公多萝西娅善良无私，自制自律，具有高尚的情操和强烈的奉献精神，她渴望可以像英雄一样自我牺牲，她自我牺牲的想法太过强烈以至于根本没有考虑到卡苏朋是否愿意接受她的帮助。
卡苏朋本已为他这永远无法完成的任务而心力憔悴，多萝西娅却无视丈夫内心的感受，为卡苏朋迟迟不开始他的著作而对他一再地逼问斥责，多萝西娅过分的自我牺牲的热忱，这种不尽情理不合时宜的献身精神导致她的灾难性的婚姻。
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按照当时的社会习俗她们的叔叔只是让她们先后在英国和瑞士的两户人家中接受了短暂的家庭教育其内容不过是清教徒的一些教义或是那些可以增加她们在婚姻市场竞争力的一些技能如下棋演奏乐器或是针线刺绣
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安徽 工 业 大学 学 报 （ 社 会科 学 版 ）
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社会 现 实所 决定
维多利 亚 时期 的英 国社 会 对 女性 极 为严 苛 ， 不 给 她们 提 供 实 现 自我 的机 会 。当 时 的社 会 普 遍 崇拜 淑 女， 认 为女性要成 为一位 真正 的淑女 ， 必须具 备 纯洁顺 从 等诸多美 德 。女性 没 有稳 定 的 经济 收 入 ， 她 们 不得 不依 靠 自己的丈 夫来维 持生 活 。女性 被视 为 比男性低 劣， 她 们的存在 只是 为 了辅 助 自己的丈夫 ， 甚 至 沦为生 育 的工具 。威 廉 ・阿尔 寇特 认 为 ， 女性 生 来就 是 为 了 成 为男人 的“ 助 手” ， 结 婚 这一 行 为 本身 对 于女 性 而 言
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Ａｎ ａ ｌ ｙ ｓ ｉ ｓ ｏ ｆ Ｄｏ ｒ ｏ ｔ ｈ ｅ ａ’ Ｓ Ｃｈ ｏ ｉ ｃ ｅ ｏ ｆ Ｍａ ｒ ｒ ｉ ａ ｇ ｅ ｓ ｉ ｎ Ｍ／ ｄ ｄ ｌ ｅ ｍａ ｒ ｃ ｈ
ＬＩＺｈ ｅ ｎ － ｈ ｕ ａ
（ Ｓ ｅ ｈ ｏｌ ｏ ｆ Ｆ ｏ ｒ ｅ ｉ ｇ ｎ Ｌ ａ ｎ ｇ ｕ ａ ｇ ｅ ｓ ，ＡＨＵＴ，Ｍ ａ ’ ａ ｎ ｓ ｈ ａ ｎ ２ ４ ３ ０ ０ ２ ，Ａｎ ｈ ｕ ｉ ，Ｃ ｈ ｉ ｎ ａ ）
Ｊ ｏ ｕ ｎａ ｒ ｌ ｏ ｆ Ａｎ ｈ ｕ ｉ Ｕｎ ｉ ｖ ｅ ｒ ｓ ｉ ｔ ｙ ｏ ｆ Ｔ ｅ ｃ ｈ ｎ ｏ ｌ ｏ ｇ ｙ（ Ｓ ｏ ｃ ｉ ａ ｌ Ｓ ｃ ｉ ｅ ｎ ｃ ｅ ｓ ）
Ｖｏ １ ．３ Ｏ，Ｎｏ．２
Ｍａ ｒ ｃ ｈ。２０１ ３
试析《 米德 尔 马契 中多萝西 亚 的婚 姻选择
乔治 ・ 艾略特在《 米德 尔 马契 》 这 部作 品中描 述 了 几对 年轻人 的婚姻 ， 其 中最 为 引人 注 目的 当属 女 主人 公 多萝西亚 的两次婚 姻 了。多萝 西亚 是一位 有着 崇高 追求 的女性 ， 不满足 于当一 位上流社会 的“ 淑女” 。 多萝西亚 的第一 次婚姻 正是 源 于她对 知识 的追求
和热爱 。有一 天 ， 一 位 叫卡 苏朋 的学 者来 到多 萝西 亚 的叔 叔家 中。他 侃 侃 而 谈 ， 表 现 出 满 腹 经 纶 的样 子 。 涉世不深 的多 萝西亚 当即被卡 苏朋 的学者 风范 给迷住 了， 没过多久 ， 这位美 丽 的姑 娘就 和那个 比 自己年长二 十来 岁 、 相貌丑陋 的老男人 结婚 了。婚 后 ， 多 萝西 亚发 现 自己 的丈夫 并 不是 自己所 想 的那 样 满腹 学 识 ， 而是 个 内心干瘪 的人 。多萝 西亚对 他 的任何 一点 质疑都 会让 他狂怒不安 。这种婚 姻让 多萝西 亚感 到窒 息 。卡 苏朋 突发心脏病死亡 ， 给这 场婚姻画上 了句 号 。 卡苏朋 死后 ， 多萝 西 亚嫁 给 卡苏 朋 的表 侄 威 尔 ・ 拉迪 斯拉夫 ， 这个 选择 让 她失 去 了 卡苏 朋 留给 她 的 丰 厚 遗产 。多萝西 亚的亲戚 和邻 居都认 为他 配不 上多萝 西亚， 因为他 没 有显 赫 的 出身 ， 没有 丰 厚 的家 产 ， 没有 在任何领域有所 成就 然 而多 萝西 亚觉得 她和 这个 年 轻人在心灵 上 真 正有所 交 流 ， 可 以彼 此 找 到安 慰 。在 所 有人 的反对声 中 ， 多萝西亚和威尔结 为夫 妻 。 多萝西亚 的婚姻选 择 ， 是多种 因素所决 定 的。
关键 词 ： 多萝 西 亚 ； 婚姻 ； 社会现实； 性格 缺 陷 ； － ｋ － 性现
中 图分 类 号 ： Ｉ ５ ６ １ ． ０ ７ ４
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文 章编 号 ： １ ６ ７ １ — ９ ２ ４ ７ （ ２ Ｏ １ ห้องสมุดไป่ตู้ ） Ｏ ２ — ０ ０ ５ ７ — ０ ２
ｃ ｏ ｎ ｓ ｃ ｉ ｏ ｕｓ ｎ ｓｓ ｅ ．
Ｋｅ ｙ ｗｏ ｒ ｄ ｓ： Ｄｏ ｒ ｏ ｔ ｈ ｅ ａ；ｍａ ｒ ｒ ｉ ａ ｇ ｅ；ｓ ｏ ｃｉ ａｌ ｒ ｅ ａｌ ｉ ｔ ｙ；ｃ ｈ ａ ｒ ａｃ ｔ ｅ ｒ ｄ ｅ ｆ ｅｃ ｔ ｓ ；ｆ ｅ ｍｉ ｎ ｉ ｎ ｅ ｃ ｏ ｎ ｓ ｃ ｉ ｏ ｕ ｓ ｎ ｅ ｓ ｓ ．
李振 华
（ 安徽工业 大学 外 国语 学院 ， 安徽 马鞍山 ２ ４ ３ ０ Ｏ ２ ）
摘 要： 乔治 ・ 艾 略特 的《 米德尔马契》 中女 主人 公 多 萝西 亚 对 婚 姻 的 选 择 ， 既是 由 维 多 利 亚 时期 英 国 的社 会 现 实 对 女性 的要 求 所 决 定 ， 也 是 主 人 公 的 性格 缺 陷 所决 定 的 ， 更是 作 者 依 本人 的女 性 观而 刻 意 安排 。