Ξ Contemporary French Fiction Term Paper-- The Round Doxa and Its Violence
- 2008-01-08(13:00) /
- Ξ 其他
A Doxa is a popular opinion (Roland Barthes by Roland Barthes 71). There is a Doxa, which reflects the main trend of thought in every society, every culture, and every generation. It also exists in the art, literature, or music. Because the Doxa is an abstract noun, always, we are used to give the Doxa a name. For example, democratic society, Greek culture, Realism in art, and hip-hop music are the main trend in different periods. When they are in fashion, most people will follow this popular trend. However, at the same time, other trends or thoughts will be ignored or even suppressed. Since they are the most popular one in the society, other thoughts cannot have the right to stand on the stage, people will regard those main streams of thoughts as truths assuredly. However, when the Doxa is in fashion and enforces other opinions out of fashion, there is the “violence.” Roland Barthes considers that Doxa is the abandonment of origins, because he writes: “[f]or Origin is a pernicious figure of Nature (of Physis): by an abusive interest, the Doxa “crushes” Origin and Truth together…” (139). Without any doubt, there would be a oppositional power, which prepares to defeat the Doxa, it has a name called “paradox (a)”. Then, if the paradox defeats the Doxa successfully, the opinion we called the paradox will turn into a new popular opinion, a new Doxa. As a result, the content of the Doxa is always changing; there is no one Doxa can be popular always. Writers usually have the consideration about the society in their works. Thus, the Doxa also can be discovered in fictions, there are two issues that are obvious not only in the fiction, but also in the world. First, the issue of the colonialism and the anti-colonialism will be discussed in André Gide’s fiction: The Immoralist. And then, the second one is the homosexual and heterosexual love, which will be founded on the Yves Navarre’s novel: A Cat’s Life.
The origin of the colonialism is the imperialism. Because of the Age of Great Discovery, the imperialism is prosperous in the 16th and 17th century, many powerful countries such as Great Britain and the Netherlands want to develop their frontier, so they begin to colonize other countries which are weaker than them. The main opinion in the world at that moment is trying every country’s best to find more land, more wealth from other countries. Although the quantity of puny countries is enormous, their national power of each country is lesser than the country which is going to colonize. Generally, those weak countries will not yield to be colonized, thus they will find some ways to resist the colonialism form the other country; people may oppose in military way or gentle method, such as My Fatherland by Bedrich Smetana.
The main topic in The Immoralist is about Michel’s adventure and his self-recovery. Michel is a wealthy man, who is sick at first, becomes more and more health gradually because of Marceline’s careful treatment during the voyage. This voyage is not only curing Michel’s disease, but making Michel find his life’s meaning. Michel considers that he is the master of his house and his land in Africa at the beginning, he possesses those stuffs. However, Ménalque tells him: “We imagine we possess, and we are possessed” (The Immoralist 110). Towards the governing countries, they usually regard themselves as all colonies owner. Nevertheless, they are used to forgetting that their ruling power is based on the common people. Without those people, they do not possess anything. They think they own the colony, but, actually, they are the ones who are possessed by the colony. It is not the relationship between possessor and who is possessed based on the property, but the invisible relationship based on mind. In order to remind those powerful countries who desire to govern other weak countries, famous writer Gide delivers his own idea about doubting the colonialism in The Immoralist. Those countries must understand that their governmental authority is founded on the land and people they rule; because of these foundations, their government can be meaningful not meaningless. The class of peasantry is usually the lower class in society; they depend on the land to earn the money, to live. Peasantry provides their government the backup of the substance; it is the most basic national power of the country, too. Being similar to what Charles suggests to Michel about his farm in The Immoralist: “By considering only income, you don’t realize your capital is deteriorating. Mistreating the soil makes it lose its value, little by little” (77). Furthermore, mistreating the people will not only make the lost of the value, but also make the opposite sound of anti-colonialism choose the fierce ways to resist.
Using Roland Barthes’ opinion about Doxa to apply into the colonialism and Gide’s The Immoralist, the colonialism is the main and forceful idea at that age in France. Many countries which are usually called the developing world in North Africa are under French government’s rule. And then, after a long time, their consciousness of countries awakes. In The Immoralist, the robbery of African boy Moktir does in Michel’s house, Michel considers that he witnesses all what Moktir does by the canthi; he feels excited and delights but he does not want to point out and punish Moktir (44). Because Michel thinks this is one kind of amusement and it is like seeing a show. However, the fact is: Moktir realizes that his behavior is discovered by Michel, and Moktir understands Michel does not know that Moktir has discovered. Through this event, Gide makes the sarcasm about the colonialism’s ignorance in this fiction; what’s more, the cunning of Moktir is amazing for what we or what the colonialism regard. It reveals that the anti-colonialism is the real one who twiddles the colonialism; their place is reverse as we think before.
There is one fact that we cannot deny in our society today: the heterosexual love is the rigid foundation in society. It cannot change as easy as the colonialism, since it is not just about a system of love in society; but about another original and significant point: the first place where we born is our mother’s womb. Fortunately, in pace with the development of the culture, people change their attitude towards the homosexual love from abominable and frightened to acceptable and enlightened. Although not all countries in the world have accepted this kind of love yet, it is true that the concept of this is more positive than many years before. As a result, the heterosexual love is regarded as the popular point of view, the Doxa. Nevertheless, in our daily life, there are still many events that treating the heterosexual people unfriendly, whether using the vulgar words to describe them or just isolate those people and do not make friend with them; they are regarded as the violence of Doxa.
The issue of the heterosexual love is obvious in Yves Navarre’s fiction A Cat’s Life. Tiffauges is a male cat, he live in his owner Abel’s home. Tiffauges is confused that why Abel does not have lots friends; and the friends of opposite sex is even less. Abel takes two female cats Tiffany and Tityre to home to avoid Tiffauges feeling boring. Although Tiffauges falls in love with Tiffany, both of them are castrated, they will not have any kitten. “I certainly wasn’t going to let Clip-Clop traumatize me with her ‘dear oh dear, you’ve got something missing behind!’ or her ‘now you’ll be a great fat tom-cat’” (A Cat’s Life 50)! Even though the society is more open than before, in this section, the castration still can reflect one phenomenon in our community: the homosexual people are usually accounted the incomplete man. Most of time, homosexual people will be tagged some label such as: sissy, lacking masculine, or like using the makeup (or being reverse, too masculine in lesbian), many unfair descriptions. The reason why they have the connection with homosexual people just because one unfortunate factor: whom they like having the same gender. In some conventional families cannot admit this sexual tendency, they even choose the fierce way: breaking off the relationship with the children. These can be the violence from the traditional value, the Doxa. On the other hand, the other thing that we cannot deny is: there are more and more people try their best to help homosexual people and stand by them. Many writers write down the stories let readers can hear their voice; there are many parades around the world being held to help people understand these homosexual people more.
The author of A Cat’s Life, Yves Navarre is a gay; and A Cat’s Life is classified into autobiography. Therefore, we consider that Tiffauges and Abel are both himself, they are two sides of his mind. Even though the heterosexuality is the main stream of love in the world, some reports have pointed out that every common person in the world both has the homosexual and heterosexual tendency. It is a kind of the paradox towards the heterosexual society. The report says no matter one is gay or straight, he or she will admire or like other people whose gender is the same. However, they cannot be tagged the label that they are the homosexual, because they still “love” the other person who has the opposite gender. This concept breaks the inflexible distinction between heterosexuality and homosexuality, thus it is one kind of the paradox. In A Cat’s Life, Tiffauges could be regarded as the heterosexual personality, and Abel could be concerned the homosexual characteristic in one person. Tiffauges admits in A Cat’s Life that he and Abel have the close relationship, they cannot leave each other; only when they combine together, an integral person appears. Making a daring suppose here, an integral person who will jump out from the fiction is Yves Navarre. As a result, it seems that there is a new popular opinion about the sexual tendency begins developing in the culture: everyone is the homosexual and the heterosexual at the same time, the most significant factor to decide whether one is gay or straight is depending on the percentage of two characteristics one have.
No matter the colonialism or heterosexuality, they are no eternal Doxa in community. Since there is the climax when the Doxa develops, when it grows up to the climax, it starts to decline. At the same moment, the paradox’s power begins to increase. Afterwards, the original paradox will turn into the new Doxa and replace the original Doxa. The Doxa is just a noun, the content of it is the more important part what we should care about. According to Roland Barthes writes: “The paradox turns into a new concretion, becoming a new Doxa (Roland Barthes by Roland Barthes 71). The new Doxa will keep growing up until achieving the climax of its, then being replaced by another newer Doxa. This becomes a circle with no end, so the there is no Doxa can be maintained forever. Moreover, on the basis of what Roland Barthes writes: “Everything comes down to the struggle between a pseudo-Physis and an anti-Physis” (132). Whether the Doxa or paradox, we have to pay attention to the process of the struggle, not the result. Because the struggle between two sides is trying to find out the central position where is the most suitable for all people. It is not easy to find and the difficult lesson for the society.
The origin of the colonialism is the imperialism. Because of the Age of Great Discovery, the imperialism is prosperous in the 16th and 17th century, many powerful countries such as Great Britain and the Netherlands want to develop their frontier, so they begin to colonize other countries which are weaker than them. The main opinion in the world at that moment is trying every country’s best to find more land, more wealth from other countries. Although the quantity of puny countries is enormous, their national power of each country is lesser than the country which is going to colonize. Generally, those weak countries will not yield to be colonized, thus they will find some ways to resist the colonialism form the other country; people may oppose in military way or gentle method, such as My Fatherland by Bedrich Smetana.
The main topic in The Immoralist is about Michel’s adventure and his self-recovery. Michel is a wealthy man, who is sick at first, becomes more and more health gradually because of Marceline’s careful treatment during the voyage. This voyage is not only curing Michel’s disease, but making Michel find his life’s meaning. Michel considers that he is the master of his house and his land in Africa at the beginning, he possesses those stuffs. However, Ménalque tells him: “We imagine we possess, and we are possessed” (The Immoralist 110). Towards the governing countries, they usually regard themselves as all colonies owner. Nevertheless, they are used to forgetting that their ruling power is based on the common people. Without those people, they do not possess anything. They think they own the colony, but, actually, they are the ones who are possessed by the colony. It is not the relationship between possessor and who is possessed based on the property, but the invisible relationship based on mind. In order to remind those powerful countries who desire to govern other weak countries, famous writer Gide delivers his own idea about doubting the colonialism in The Immoralist. Those countries must understand that their governmental authority is founded on the land and people they rule; because of these foundations, their government can be meaningful not meaningless. The class of peasantry is usually the lower class in society; they depend on the land to earn the money, to live. Peasantry provides their government the backup of the substance; it is the most basic national power of the country, too. Being similar to what Charles suggests to Michel about his farm in The Immoralist: “By considering only income, you don’t realize your capital is deteriorating. Mistreating the soil makes it lose its value, little by little” (77). Furthermore, mistreating the people will not only make the lost of the value, but also make the opposite sound of anti-colonialism choose the fierce ways to resist.
Using Roland Barthes’ opinion about Doxa to apply into the colonialism and Gide’s The Immoralist, the colonialism is the main and forceful idea at that age in France. Many countries which are usually called the developing world in North Africa are under French government’s rule. And then, after a long time, their consciousness of countries awakes. In The Immoralist, the robbery of African boy Moktir does in Michel’s house, Michel considers that he witnesses all what Moktir does by the canthi; he feels excited and delights but he does not want to point out and punish Moktir (44). Because Michel thinks this is one kind of amusement and it is like seeing a show. However, the fact is: Moktir realizes that his behavior is discovered by Michel, and Moktir understands Michel does not know that Moktir has discovered. Through this event, Gide makes the sarcasm about the colonialism’s ignorance in this fiction; what’s more, the cunning of Moktir is amazing for what we or what the colonialism regard. It reveals that the anti-colonialism is the real one who twiddles the colonialism; their place is reverse as we think before.
There is one fact that we cannot deny in our society today: the heterosexual love is the rigid foundation in society. It cannot change as easy as the colonialism, since it is not just about a system of love in society; but about another original and significant point: the first place where we born is our mother’s womb. Fortunately, in pace with the development of the culture, people change their attitude towards the homosexual love from abominable and frightened to acceptable and enlightened. Although not all countries in the world have accepted this kind of love yet, it is true that the concept of this is more positive than many years before. As a result, the heterosexual love is regarded as the popular point of view, the Doxa. Nevertheless, in our daily life, there are still many events that treating the heterosexual people unfriendly, whether using the vulgar words to describe them or just isolate those people and do not make friend with them; they are regarded as the violence of Doxa.
The issue of the heterosexual love is obvious in Yves Navarre’s fiction A Cat’s Life. Tiffauges is a male cat, he live in his owner Abel’s home. Tiffauges is confused that why Abel does not have lots friends; and the friends of opposite sex is even less. Abel takes two female cats Tiffany and Tityre to home to avoid Tiffauges feeling boring. Although Tiffauges falls in love with Tiffany, both of them are castrated, they will not have any kitten. “I certainly wasn’t going to let Clip-Clop traumatize me with her ‘dear oh dear, you’ve got something missing behind!’ or her ‘now you’ll be a great fat tom-cat’” (A Cat’s Life 50)! Even though the society is more open than before, in this section, the castration still can reflect one phenomenon in our community: the homosexual people are usually accounted the incomplete man. Most of time, homosexual people will be tagged some label such as: sissy, lacking masculine, or like using the makeup (or being reverse, too masculine in lesbian), many unfair descriptions. The reason why they have the connection with homosexual people just because one unfortunate factor: whom they like having the same gender. In some conventional families cannot admit this sexual tendency, they even choose the fierce way: breaking off the relationship with the children. These can be the violence from the traditional value, the Doxa. On the other hand, the other thing that we cannot deny is: there are more and more people try their best to help homosexual people and stand by them. Many writers write down the stories let readers can hear their voice; there are many parades around the world being held to help people understand these homosexual people more.
The author of A Cat’s Life, Yves Navarre is a gay; and A Cat’s Life is classified into autobiography. Therefore, we consider that Tiffauges and Abel are both himself, they are two sides of his mind. Even though the heterosexuality is the main stream of love in the world, some reports have pointed out that every common person in the world both has the homosexual and heterosexual tendency. It is a kind of the paradox towards the heterosexual society. The report says no matter one is gay or straight, he or she will admire or like other people whose gender is the same. However, they cannot be tagged the label that they are the homosexual, because they still “love” the other person who has the opposite gender. This concept breaks the inflexible distinction between heterosexuality and homosexuality, thus it is one kind of the paradox. In A Cat’s Life, Tiffauges could be regarded as the heterosexual personality, and Abel could be concerned the homosexual characteristic in one person. Tiffauges admits in A Cat’s Life that he and Abel have the close relationship, they cannot leave each other; only when they combine together, an integral person appears. Making a daring suppose here, an integral person who will jump out from the fiction is Yves Navarre. As a result, it seems that there is a new popular opinion about the sexual tendency begins developing in the culture: everyone is the homosexual and the heterosexual at the same time, the most significant factor to decide whether one is gay or straight is depending on the percentage of two characteristics one have.
No matter the colonialism or heterosexuality, they are no eternal Doxa in community. Since there is the climax when the Doxa develops, when it grows up to the climax, it starts to decline. At the same moment, the paradox’s power begins to increase. Afterwards, the original paradox will turn into the new Doxa and replace the original Doxa. The Doxa is just a noun, the content of it is the more important part what we should care about. According to Roland Barthes writes: “The paradox turns into a new concretion, becoming a new Doxa (Roland Barthes by Roland Barthes 71). The new Doxa will keep growing up until achieving the climax of its, then being replaced by another newer Doxa. This becomes a circle with no end, so the there is no Doxa can be maintained forever. Moreover, on the basis of what Roland Barthes writes: “Everything comes down to the struggle between a pseudo-Physis and an anti-Physis” (132). Whether the Doxa or paradox, we have to pay attention to the process of the struggle, not the result. Because the struggle between two sides is trying to find out the central position where is the most suitable for all people. It is not easy to find and the difficult lesson for the society.
Works Cited:
1. Barthes, Roland. Roland Barthes by Roland Barthes. Trans. Richard Howard. California: University of California Press, 1994.
2. Gide, André. The Immoralist. Trans. Richard Howard. New York: Vintage International, 1996.
3. Navarre, Yves. A Cat’s Life. Trans. Donald Watson. London: Quartet Books, 1992.
2. Gide, André. The Immoralist. Trans. Richard Howard. New York: Vintage International, 1996.
3. Navarre, Yves. A Cat’s Life. Trans. Donald Watson. London: Quartet Books, 1992.
Ξ Contemporary French Fiction-- The Function of the Doxa in Roland Barthes by Roland Barthes
- 2007-12-12(12:37) /
- Ξ 其他
Always, there is a Doxa in society, which represents a trend, a way majority of people follow. At that moment, people would consider the Doxa is also a truth naturally. However, at the same moment, most of them ignore there are other opinions in the society. Furthermore, these opinions are usually bullied by the Doxa, because “the grim notion that true violence is that of the self-evident…” (Roland Barthes by Roland Barthes 85). Under the Doxa, other opinions would not be noticed. Nevertheless, the content of the Doxa is not always the same, which means the main opinion in the society is not unvarying, but changing.
Taking the fashionable trend for example, many years ago, the Pop style was in fashion, and then the baroque style fought with Pop and won the throne of the fashion. Unfortunately, the baroque was defeated by the simple style recently. This is a common example about the change of Doxa. Therefore, lots of the main opinions can apply this mode. According to what Roland Barthes writes down in the book: “The natural is never an attribute of physical Nature; it is the alibi paraded by a social majority” (130). The Doxa is the main opinion, it is easy to be considered as a natural, which makes people do not think follow it is strange or weird, until the content of the Doxa changes to another one. Nevertheless, when the Doxa is regarded as the natural, it will strangle other things which are not in this main stream. Moreover, the Doxa sometimes will hide or destroy the origin and the truth. “[F]or Origin is pernicious figure of Nature (of Physis): by abusive interest, the Doxa “crushes” Origin and Truth together” (139). It is difficult for people to overthrow the Doxa instantly; the time is the significant factor to reform the original Doxa.During the lengthy civilization, the substance of the Doxa changes many times, we can discover it is normal when the Doxa changes, there would be a revolution in the history, such as French Revolution in politics, or Arts for Arts in aesthetics, or the usage of the money in economics, and so on. The reason why Doxa always changes its substance is human beings have the ability of thinking. We will think whether this development is enough or not or over even. Taking the dynasties in China for examples. We found there is no dynasty which is always prosperous. Every dynasty develops to the most prosperous situation and then begins to wane. Like Roland Barthes writes down: “The Doxa is not triumphalist; it is content to reign…. Quite the contrary, militant language, whether revolutionary or religious, is a triumphant language” (154). As a result, there is no Doxa can be the perfect opinion to suit the society forever. Since the society always changes its structure, the Doxa also has to change its content to adjust to the society. Being more general, Roland Barthes mentions: “[E]verything comes down to the struggle between a pseudo-Physis and an anti-Physis: one is to be hated, the other to be desired” (132). All of us try to find a middle position between dualism, those different contents of the Doxa are in the way between dualism, what we always do is trying to discover the most central Doxa. This central Doxa might be what Roland Barthes mentions many times: the Utopia or the “zero.”
However, it is a difficult task to arrive such state. Hence Roland Barthes points out the other poised situation: “The ideal state of sociality is thereby declared: an enormous and perpetual rustling animates with countless meanings which explode, crepitate…” (98). Through the changes of the Doxa, the society can stay in a approximatively stable situation, and every opinion will be paid attention to rotationally.
Work cited:
1. Barthes, Roland. Roland Barthes by Roland Barthes. Trans. Richard Howard. California: University of California Press, 1994.
Ξ Contemporary French Fiction-- The Inflectional Focus in Jealousy
- 2007-12-04(14:30) /
- Ξ 其他
During our daily life, when we put our attention on one object, we usually will ignore other objects around the one we focus on. This is also one function of the camera, which can just focus on what photographer want, it can be a flower, a cup, a pencil, or anything. It depends on the photographer. On the other hand, the object which is captured does not have the right to make decisions. In Jealousy, from line to line, readers will discovered that our eyesight is leaded by the narrator, the narrator takes us to see what he wants to share with us. It is normal for readers that the narrator shows us his observation around himself in many fictions; nevertheless, the camera lens in Jealousy give readers some feeling which we will consider it is not only the observation but the state of obstinacy.
The character “narrator” in Jealousy, is not only the real one character who involves in the whole fiction, but he is also the one who handle the camera. What narrator in Jealousy shows to us: “The space between A…’s left hand and Franck’s right hand is approximately two inches” (Jealousy 49). This is an “accurate” measurement. It seems that the camera lens has become a magnifier, and then the narrator puts the ruler between those two characters. Being more specific, the camera lens will become a magnifier when they are taken to A…. The narrator’s camera lens observes the behaviors when A drinks the soup (46). It is obvious that when A… sits with Franck, the camera lens stops there, and being careful to move the lens, seems afraid losing every moment when A… has the interaction with Franck. Readers will easily be guided to what narrator’s own thinking by the eyesight.Comparing to the period when A… in the home, when A… in the fiction goes out with Flanck, the camera suddenly loses the object it focuses on originally. As a result, we discover that the camera lens starts to focus on lots of small things, such as the banana plantation, the sunset, the sound from the wild, and so on. It does not appear in the eyesight of the narrator when A… is at home. However, it does not mean they do not exist, they are existent doubtless. As a matter of fact, it is because the narrator ignores their existence. Moreover, when the camera lens loses the one it concentrates on, the photos after printed will be found that they are vague and dim. It is similar to the illusion or the dream. Since A… is in the place where the camera lens cannot catch her images, the narrator (who is always observing A… through the lens) begins to imagine the images of what A… does in that faraway place. Although all images are not proved whether they are true or not, the readers can become aware of anxiety from the narrator. Because we will discover that when external environment happens something, the narrator starts to create the relationship between the events and A….
Because of these unusual observations and the illusion without proof, when we read Jealousy, we are confused about what is the true meaning of the title. There are many times that the narrator observes A… through the blind, it is like a motion of peep. However, the narrator does not have to do so, since they have lived for many years. One factor pushes narrator to do such thing is the emotion from narrator’s mind. Therefore, the fiction’s title: Jealousy could be one kind of the window, or one kind of emotion. It depends on how readers regard to the camera’s lens.
Work cited:
1. Robbe-Grillet, Alain. Jealousy. Trans. Richard Howard. New York: Grove Press, 1965.
Reference:
1. Barthes, Roland. Roland Barthes by Roland Barthes. Trans. Richard Howard. California: University of California Press, 1994.
Ξ Contemporary French Fiction-- Healing Processes in The Ravishing of Lol Stein
- 2007-12-03(16:38) /
- Ξ 其他
When people face the mentally critical strikes, our body will start the means of protection. One of these means is “forget.” We call this process forget, however, it is different to the original definition of forget. In this time, being more specific, the process is controlled by our brain which asks ourselves forcibly to forget the critical strikes. On the other hand, it is also the way to escape, escape from things which our brain considers they are harmful, or even fatal to us. In The Ravishing of Lol Stein, Lol confronts the situation which makes her collapse, at this moment, her body switches on this mean of protection, making her lose the memory of that period (The Ravishing of Lol Stein 12). But, the trauma is not erased; it is still there, in the depths of our consciousness. We are always trying to ease it, so we will have some motions which we think they are meaningless, however, they have the meaning for our subconsciousness indeed: healing.
Towards people, we will clean up our house or rearrange our bookshelf. Through this process, we also clean up our mind and rearrange our thinking. “Lol’s home was a model of neatness. This obsessive orderliness, both in space and time…” (24). Lol may be not conscious of what she did has any meaning, this is a healing process for Lol which makes her feel herself is safe and comfort by this movement. When we feel anxious and then discover our desk is in mess, our emotion will become worse. In fact, the desk is as usual as before, what makes it become disordered? It is because of our mind, which affects ourselves and makes the entire world have lots of problems. “Lol made her order seem almost natural; it suited her perfectly” (25). According to this line, there is lack of the perfect order in Lol’s mind actually; as a result, when Lol’s mind reorders Lol’s emotions, it reflects to external motion: Lol makes her house in perfect order.There is a saying: if one lost the memory by the car accident, when he face another car accident, his memory will come back. No doubt, it is a superstition without the proof. But there is an important message behind it: by way of the external stimulation, it will provoke our brain. All of us have had the experience which is: sometimes we want to tell another people something, but while we turn our head toward to that people and call his name. All of sudden, we forget what is the “something” we want to tell him. And then, when we turn back, seeing an object (it may be anything), all of sudden again, we remember what we want to say. As a matter of fact, we don’t forget them, but at that moment, they are covered by our other consciousness. Through the external stimulation, they appear into the consciousness again. The second half of The Ravishing of Lol Stein, when Lol goes back to the Town Beach, when she is closer to the Town Beach, the scene she can point out is more precise (164). Therefore, the external stimulation is another method of healing; the Lol’s journey back to the Town Beach helps her reconstruct the memory when she was unconscious ten years ago, this is also a healing process.
Overall, in the first half of the fiction, Lol’s healing process is internal and tranquil; but in the second half, the process is external and become fierce. Although they have different properties, they have the same purpose: healing the trauma. We have to understand: the happened event cannot disappear or be erased, although it might hurt ourselves and our brain forces us to forget them, it still exists. Just like all physical wounds will become scars after they healed. All we can do for the wounds is heal them, no matter we use the method in slow step or fast.
Work cited:
1. Duras, Marguerite. The Ravishing of Lol Stein. Trans. Richard Seaver. New York: Pantheon Books, 1986.
Reference:
1. 京極夏彥（2007）．姑獲鳥之夏．台北：獨步文化。
1. Duras, Marguerite. The Ravishing of Lol Stein. Trans. Richard Seaver. New York: Pantheon Books, 1986.
Reference:
1. 京極夏彥（2007）．姑獲鳥之夏．台北：獨步文化。
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