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摘要：本文是一篇英语论文，论文结合希腊悲剧特征与尼采的悲剧美学，探讨狄俄尼索斯精神在《浮士德博士的悲剧》中的突出表现。这种精神在剧中一系列仪式、表演、权力展示以及语言运用中的发挥，创造了一种混乱和解放的感觉，唤醒并赞美人类生活中非理性和激情的一面，使得这些场景呈现得更加清晰、突出和直观；正是由于因此产生的轰动和震撼效果，使得浮士德陶醉和沉浸于一种超越理性的喜悦之中。

ying abstract thoughts and feelings, transforming them into tangible and evocative pictures. This can be found in his speech about Helen’s beauty.

In the play, the beautiful Helen of Troy appears twice. It was first through his colleagues, the scholars who want a glimpse of that incomparable admired Greek that Faustus summoned her. As she walked across the stage, scholars spoke highly of her beauty:

2 scholar：Was this fair Helen, whose admired worth Made Greece with ten years’ war aﬄict poor Troy? 3 scholar：Too simple is my wit to tell her worth, Whom all the world admires for majesty. (Appendix 12.128)

2.2 Language as a Subversive Act Against Social Norms

Monologues, like speeches, as potent forms of communication, possess the capacity to exert significant influence on society and individuals by employing rhetorical prowess, expressive emotion, narrative shaping, and a call to action, thereby becoming catalysts for societal change, shaping perceptions, and inspiring collective action. Though it is a short play, Doctor Faustus is filled with a large number of character monologues, mainly focusing on the main character Faustus. As the main character, every monologue and every speech that Faustus says plays a vital role and all witness his fall from grace.

In the opening soliloquy of the eponymous protagonist, Faustus, deploys language as a potent instrument to challenge established societal norms and religious constraints. He uses a long monologue of blatant disregard for the traditional disciplines, particularly his vehement assertion that such pursuits are fundamentally futile. Drawing from his own life experiences, Faustus articulates a sense of disillusionment with the acquisition of knowledge across diverse secular subjects, dismissing them as insufficient to illuminate the true meaning of existence. For example, he believed that medicine was useless, that people would eventually die, and that if they couldn’t live forever, “then this profession were to be esteemed” (1.26). Faustus acknowledges his human identity and the inherent limitations that come with it. Despite his extensive knowledge and intellectual prowess, he remains confined by the constraints of mortality and human capabilities, and this kind of dissatisfaction suggests a deeper aspiration for supernatural powers.

Chapter Three Ritualistic Journey: Collective Catharsis and Dark Summoning ...... 32

3.1 Chorus and Mystical Wonders as Collective Rituals ....................... 32

3.2 Dark Summoning, Pact Rituals, and Their Allure ........................... 42

Conclusion ....................... 49

Chapter Three Ritualistic Journey: Collective Catharsis and Dark Summoning

3.1 Chorus and Mystical Wonders as Collective Rituals

Collective rituals in ancient Greece refer to structured and symbolic ceremonial activities performed by a group of individuals within a community, characterized by shared participation, adherence to established traditions, and the invocation of divine or supernatural forces. These rituals served religious, social, and cultural purposes, fostering a sense of communal identity, reinforcing social cohesion, and facilitating communication with th本论文由英语论文网提供整理，提供论文代写，英语论文代写，代写论文，代写英语论文，代写留学生论文，代写英文论文，留学生论文代写相关核心关键词搜索。