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    188宝金博页面版: Rethinking the real with robinson crusoe and david hume(与鲁滨逊漂流记和大卫·休姆一起反思现实)

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    内容提示： Rethinking the Real withRobinson Crusoe and David HumeSARAH KAREEMI saw some few stalks of something green shooting out of the ground, which I fancy’dmightbesomeplantIhadnotseen,butIwassurpris’dandperfectlyastonish’d,when,after a little longer time, I saw about ten or twelve ears come out, which were perfectgreen barley of the same kind as our European, nay, as our English barley.––Daniel Defoe, Robinson CrusoeIn this oft-discussed moment from Daniel Defoe’s celebrated novel in whichRobinson Crusoe m...

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    Rethinking the Real withRobinson Crusoe and David HumeSARAH KAREEMI saw some few stalks of something green shooting out of the ground, which I fancy’dmightbesomeplantIhadnotseen,butIwassurpris’dandperfectlyastonish’d,when,after a little longer time, I saw about ten or twelve ears come out, which were perfectgreen barley of the same kind as our European, nay, as our English barley.––Daniel Defoe, Robinson CrusoeIn this oft-discussed moment from Daniel Defoe’s celebrated novel in whichRobinson Crusoe marvels at the English barley that sprouts on the Caribbeanislandonwhichheismarooned,theordinarybecomesbrief l yavailableasanobjectof wonder. Defoe re-creates linguistically the surprise he describes by narratingCrusoe’s astonishment but delaying the revelation of that astonishment’s object;Defoe’s language incrementally identif i es the barley, moving from the general(‘‘somefewstalksofsomethinggreen’’)totheplant’sdistinguishingcharacteristics(its‘‘ears’’),tonamingitwithinevermoreculturallyspecif i cframes(‘‘ourEuropean,nay. . . our English barley’’ [63; emphasis added]). The buildup of the expectationthat the object is worthy of astonishment intensif i es the surprise when the barley’squotidian identity is revealed. The moment of the barley’s identif i cation reorientswonder from a response appropriate to foreign marvels to a possible way of view-ing the familiar English plant. Although Crusoe’s wonder initially wanes uponcoming to the conclusion that the barley is no miracle, he eventually reveals acapacity to view it, and other such ordinary providences, ‘‘as if it had been mirac-ulous’’; hewill describethecorn’s growthas ‘‘nextto miraculous,’’ with no impliedwaning of wonder for all that the miracle is but a virtual one (106).This episode encapsulates a pervasive phenomenon within eighteenth-centuryf i ction: the cultivation of wonder as a response to the ordinary in a manner con-sistent with David Hume’s critique of induction. Developing this claim, this essaywill show how Defoe’s Robinson Crusoe (1719) and Hume’s skeptical philosophyuse the narrative mode of Protestant spiritual autobiography andthe f i gure of theshipwreck in order to evoke the sense, central to Puritan theology, of life’s con-tingency. By contingency I mean the sense, fromthe limited mortal’s perspective, ofpersistent uncertainty regarding not only one’s own salvation but also the verynatureanddurationofthelawsthatgoverncreation.Thiscontingencyrenderslife’scontinuity wondrous. In both Defoe and Hume, the cognitive uncertainty thatPuritan spiritual autobiography cultivates—by emphasizing life’s contingency—takes on a metaf i ctional dimension because each text uses the autobiographicalmode in ways that cast doubt upon their own truth status. The use of this narrativemodeproducesanepistemologicalindeterminacythatreplicatestheindeterminacy12345678910111213141516171819202122232425262728293031323334353637383940414243444546Novel: A Forum on Fiction 47:3 DOI 10.1215/00295132-2789068 ? 2014 by Novel, Inc.NOVEL473_01Kareem_1pp.3d 08/19/14 10:38am Page 339

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