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LADY CHATTERIJEY'S LOVER is a novel by D. H. Lawrencc， first published in 1928. Thefirst edition was printed in Florence， Italy; itcould not be published openly in the UnitcdKingdom until 1960. （A private edition wasissued by Inky Stephcnsen's Mandrake Pressin 1929）.
The story is said to have originated fromevents in Lawrence's own unhappy domesticlife， and he took inspiration for the settings ofthe book from Eastwood in Nottinghamshirewherc he lived for a while. According to somecritics， the fling of Lady Ottoline Morrcll with"Tiger"， a young stonemason who camc tocarvc plinths for her garden statucs， alsoinfluenced the story.

內容簡介

一戰結束後，齣身貴族的剋利福德爵士帶著傷殘的身體迴到莊園；妻子康妮是個健康貌美的知識女性，然而在長久的無性的沉悶生活中幾乎無法忍受。就在這時，身材健壯然嚮^卻有著“土包子”那種粗俗、鄙陋的外錶的看林人卻吸引瞭她。一股被壓抑瞭太久的原始的生命力開始萌動，她一次次到林中小屋與之幽會，在此期間體會到愛情的美好，終於跨越世俗的陋見與隔閡，從而踏上新的人生旅途。
作為勞倫斯最後·部長篇小說，《查泰萊夫人的情人》包含瞭作者一生對性與情愛這一永恒母題的探索和總結，正如評論者所指齣的，將身體視為人性良知的基本內核，僅僅是現代社會中的人們。

作者簡介

D.H. LAWRFNCF， （1885-1930），one of the greatest figures in20th-century English literature.Lawrcncc saw sex and intuition asways to undistorted perception ofreality and mcans to respond tothe inhumanity of the industrialculture. From Lawrence'sdoctrines of scxual freedom aroseobscenity trials， which had a dccpeffect on the relationshipbctwccn literature and society.
In 1912 he wrote： "What theblood feels， and believes， and says，is always true." Lawrcncc's Iifcafter World War I was markedwith continuous and restlesswandering.

內頁插圖

目錄

INTRODUCTION
CHAPTER I
CHAPTER II
CHAPTER III
CHAPTER IV
CHAPTER V
CHAPTER VI
CHAPTER VII
CHAPTER VIII
CHAPTER IX
CHAPTER X
CHAPTER XI
CHAPTER XII
CHAPTER XIII
CHAPTER XIV
CHAPTER XV
CHAPTER XVI
CHAPTER XVII
CHAPTER XVIII
CHAPTER XIX
APPENDIX: MARKS ON LADY CHATTERLEY'S LOVER

精彩書摘

As Peter Gay states in the Introduction to his Freud Reader， "Freud is inescapable". This also holds true withD.H. Lawrence， who， although never fully accepted Freud，made use of Lus theories in order to work out his outlookon sexuality and his own "Exated， mystical irrationalism"（Gay， xxiii）. More has been said about， against or in favorof Freud's theories than about any other 20th century topic，and to some extent， "it may be a commonplace by now thatwe all speak Freud whether we know it or not" （Gay， xiii）. Unfortunately， and this is what we attempted to show inthis subchapter， popular readings and renderings of Freudhave somewhat diminished his importance as a scientistand stylist. The important thing is to avoid the imprecisediscourse deriving from this popularity and to exposeoneself fully and honestly to the body of his ideas， which canbe disconcerting and "sobering" （Gay， xiii） in the extreme.The original part of this section consists in our simultaneoustreatment of Freud as initial social and professional outsider，as pioneer， scientist and philosopher. Thereby we have triedto determine what exactly the basis of Freud's unprecedentedsocial and cultural impact was， and to lay the foundation ofour discussion of Lawrence's lughly personalized perceptionof psychoanalysis.
The present section deals with D.H. Lawrence's highlyindividualized perception of the psychoanalytic doctrine，plaang special emphasis on the author's understandingof the unconscious as mirrored in his major essays. Anydiscussion of Lawrence's perception of the unconscioushas to start by drawing a clear dividing line'betweenFreud's understanding of the term and the view reflectedin Lawrence's works of fiction and non-fiction. Wlule Freudlocates the unconscious in the mind， Lawrence refuses todo so and places it'in the body， mores specifically in theplexes and ganglia， which he considers to be the superiorseat of consaousness. Actually， Lawrence associates neitherthe unconscious nor consaousness with the mind， as themind is corrupt and and can breed only repression andunfulfillment. Moreover， he comes up with a personal termto subst：itute Freud's unconsaous： he calls it the Holy Ghostand views it as the vital connection between the individualand the universal consciousness. For Lawrence， as for Freud，consciousness is not and cannot be unitary. Lawrence holdsthat man carries the divine spark of creation within him，and it is this spark that establishes the connection betweenindividual and universe. Whenever the mind comes in，however， the equilibrium is thwarted， personal and socialconflict being the result.
……

前言/序言

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