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34- MỸ NHÂN VÀ DANH TƯỚNG TRONG THẾ GIỚI VÀ TÂM THỨC CỦA DƯƠNG NHƯ NGUYỆN PDF Print E-mail

So, I deliberately dropped the second verse in order to fully utilize the symbolism of the first verse:  My Nhan is comparable  to Danh Tuong, for their merit, in today’s modern context, and not for biological age (long or short life!).  This enabled me to rewrite the social platform for the advocacy of women’s rights, my way, while referencing the classical text only for the nuances of literary flavor and to create reader’s familiarity!  The methodology is undoubtedly provocative!  Those who are mesmerized by my advocacy will not care about the second verse!  

New interpretation is possible because in my view today’s women of substance MUST have their beauty defined and enhanced by more than just the exotic appearance associated with physical perfection.   (Physical perfection of course is very rare and hence ill-fated – who would not know that?) Yet, in today’s environment, one does not analogize my nhan to danh tuong due to the rarity of their existence based on such peripheral factors as life span.  My nhan today is rightfully on par with danh tuong, for reasons that go far beyond the biological age (either longevity or brevity of life—it makes no difference, the notion of PITY still relates to the span of life – concept of a vulnerable female -- and not really to the question of legacy – the endurability of ideals and social changes -- Legacy is NOT contingent or dependent on the physical span of life).  My nhan is defined today, and should be (in my view), by the legacy they leave, just as in the case of danh tuong.  In one word, SONG CHET KHONG LA VAN DE NEU LEGACY IS BORN!  Neither My Nhan nor Danh Tuong is, or should be, judged by the fact that they are so rare, so short-termed, so ill-fated.  The legacy they leave goes on forever, and that’s how they ought to be assessed, and remembered.  The classical text simply provides me with a tool to “create” brand-new interpretations, free from the original intent.  In their formalized studies and debates, many theorists advocating for this provocative theory of interpretation  -- the disregard of the original intent because the author is deemed dead  -- have gone on revolutionarily and emphatically to state: who is to say, today, what the original intent was, is, or ought to be?  

To get the full ambit of the published dialogues on this new form of interpretation, one should really look into the published writings of scholars in “language philosophy” (a rather new discipline; the Harvard scholar who specializes in this field is Professor Scot Brewer, but there are many others. I mentioned professor Brewer not because I put face value on the label  Harvard, but because I know him and his work, and he is still living and young; he can be consulted).  One should also look at constitutional theories in the study of law, advanced level.  And one should also examine the Law and Literature movement, where various theories of interpretation -- cross-disciplines – resulting in the expansion of the original intent, or even the rewriting of the original intent -- have been examined, authenticated, and advocated!  



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