2014年吉林大學(xué)考博英語(yǔ)真題

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The ground broken by Freud and Breuer’s pronouncement, in the “Preliminary Communication” concerning the psychogenesis of hysteria, that “hysterics suffer mainly from reminiscences” brought to view the tangled roots linking the developing concept of a hidden and powerful unconscious with nineteenth century anxieties concerning memory’s absence and excess. Freud’s later emphasis upon fantasy, rather than memory, in his revised writings on hysteria’s aetiology can be regarded, in part, as the vanquishing of memory’s unbiddability by fantasy’s origins in unconscious wishes and anxieties.

Two qualifying currents ran through this new emphasis upon fantasy and desire rather than upon involuntary memory. First, the issue of personal responsibility raised by this new emphasis on unconscious sexual and violent fantasies was mitigated by Freud’s consolation to his earliest hysterical patients that “we are not responsible for our feelings”. Second, the possible association only of fantasy with the determining force of unconscious inner processes.

Hystories, which continues its author’s earlier study of hysteria associates this return with the development of a divisive “survivor” culture characterized by blame and vengeful litigation. Showalter’s fundamentally Enlightenment critique of this culture suggests that only a renewed emphasis upon fantasy can rescue contemporary western culture from the distortions that threaten its stability and limit its capacity for healthy and democratically organized public life. In short, Showalter calls for the nurturing of a psychically enlightened culture within which collective or individual responsibility can be acknowledged for violent, fearful, or sexual fantasies.

The thesis propounded in this polemical and accessible work is that hysteria, despite the views of the psychological establishment, is “alive and well” in the late twentieth century western world, though in transformed guise. Hysteria’s domain has shifted, argues Showalter, from the clinic to the popular narrative, or “history”, in which various arguably “traumatic experiences” take centre-stage. TV, the popular press, and e-mail spread hystories with which growing numbers of troubled individuals are coming to identify. These hystories of ME, Gulf War Syndrome, recovered memory, multiple personality disorder, satanic abuse and alien abduction each provide explanatory narratives that allow somatic or psychical symptoms.

The sub-title of the US version of Hystories and aspects of its argument foreground the part played by the speed and spread of contemporary electronic communications in the escalation of hystories. However, Hystories’ argument, in keeping perhaps with the book’s critique of hystories themselves, eschews direct accusation. Nevertheless, the sharpest edge of Showalter’s cultural critique of hystories is directed against their crossing of the line from private narratives that enable therapeutic sense to be made of a life, to media-spurred, public, political and judicial “rituals of testimony” that involve accusation and persecution. In a final chapter that warns — a little hysterically perhaps — of the coming hysterical plague, Showalter likens the emergence and proliferation of these public discourses to the witch-hunts of the seventeenth century. She concludes that this development, demonstrates the “human propensity to paranoia”.

At base, Hystories calls for a return to those insights and values arguably delivered by Freud’s turn towards fantasy. For Showalter, hystories appear to represent a withdrawal from the hard task enjoined by those insights: that of grasping as our own unconscious fantasies the violent, destructive, or sexual forces that hystories locate and persecute elsewhere and in others. Showalter’s impassioned plea is to return to enlightenment values. “The hysterical epidemics of the 1990s continue to do damage”, she concludes “in distracting us from the real problems and crises of modern society, in undermining respect for evidence and truth, and in helping support an atmosphere of conspiracy and suspicion. They prevent us from claiming our full humanity as free and responsible beings”. It is the recognition of universal human propensities and, in particular, the grasping of responsibility for our own projections that promises to move us beyond a culture of blame inhabited by perpetrators and victims, and towards a freer and a more equal society.

Comprehension Questions:

36. Showalter’s interest in to be found mainly in the academic discipline of ________________.

a. history b. sociology c. psychology d. the media

37. According to Showalter, soldiers suffering from psychosomatic ailments known as the ‘Gulf War Syndrome’ are dealing with ________________. a. repressed memories from the First Iraq War (1991)

b. delusions created by chemical or biological weapons

c. unconscious fears about contact with toxins

d. somatic expression of exposure to depleted uranium

38. The attitude of the reviewer of the book by Showalter may best be described as _________________.

a. reserved b. ironic c. sympathetic d. convinced

39. According to the researcher, mankind has always had the tendency of ________________.

a. externalization of the causes of unhappiness

b. reduction of complexities to simplified stories

c. deification of supernatural phenomena

d. schizophrenic paranoia

40. The analysis and comparison with seventeenth-century witch-hunts by Showalter, successfully predicts the hysteria and persecution in our day of _________________.

a. paedophiles b. catholics c. veganists d. terrorists

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