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Β·Introduction
πŸ‡°πŸ‡· ν•œκ΅­μ–΄ ν•΄μ„€1 / 40

Chapter 0

Introduction

938 words Β· μ•½ 12λΆ„ Β· 문학적 μ„œλ¬Έ, μ‚¬νšŒ 비평, 도덕과 μœ„μ„ 

Q1. μž‘κ°€κ°€ 두 번째 판 μ„œλ¬Έμ—μ„œ νŠΉλ³„νžˆ 감사λ₯Ό ν‘œν•˜κ³  μ‹Άμ—ˆλ˜ λŒ€μƒμ€ λˆ„κ΅¬μΌκΉŒμš”?Q2. 19μ„ΈκΈ° 영ꡭ μ‚¬νšŒμ—μ„œ 'κ΄€μŠ΅'κ³Ό '도덕'의 차이에 λŒ€ν•΄ μž‘κ°€λŠ” μ–΄λ–€ μž…μž₯을 μ·¨ν–ˆμ„κΉŒμš”?
단락을 ν΄λ¦­ν•˜λ©΄ μ–΄νœ˜Β·λ¬Έλ²• 해섀이 였λ₯Έμͺ½μ— ν‘œμ‹œλ©λ‹ˆλ‹€.
JANE EYRE AN AUTOBIOGRAPHY by Charlotte BrontΓ« _ILLUSTRATED BY F. H.
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TO W. M. THACKERAY, ESQ. , This Work IS RESPECTFULLY INSCRIBED BY THE AUTHOR PREFACE A preface to the first edition of "Jane Eyre" being unnecessary, I gave none: this second edition demands a few words both of acknowledgment and miscellaneous remark.
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My thanks are due in three quarters. To the Public, for the indulgent ear it has inclined to a plain tale with few pretensions. To the Press, for the fair field its honest suffrage has opened to an obscure aspirant.
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To my Publishers, for the aid their tact, their energy, their practical sense and frank liberality have afforded an unknown and unrecommended Author. The Press and the Public are but vague personifications for me, and I must thank them in vague terms; but my Publishers are definite: so are certain generous critics who have encouraged me as only large-hearted and high-minded men know how to encourage a struggling stranger; to them, _i. e. _, to my Publishers and the select Reviewers, I say cordially, Gentlemen, I thank you from my heart.
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Having thus acknowledged what I owe those who have aided and approved me, I turn to another class; a small one, so far as I know, but not, therefore, to be overlooked. I mean the timorous or carping few who doubt the tendency of such books as "Jane Eyre:" in whose eyes whatever is unusual is wrong; whose ears detect in each protest against bigotryβ€”that parent of crimeβ€”an insult to piety, that regent of God on earth. I would suggest to such doubters certain obvious distinctions; I would remind them of certain simple truths.
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Conventionality is not morality. Self-righteousness is not religion. To attack the first is not to assail the last. To pluck the mask from the face of the Pharisee, is not to lift an impious hand to the Crown of Thorns.
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These things and deeds are diametrically opposed: they are as distinct as is vice from virtue. Men too often confound them: they should not be confounded: appearance should not be mistaken for truth; narrow human doctrines, that only tend to elate and magnify a few, should not be substituted for the world-redeeming creed of Christ. There isβ€”I repeat itβ€”a difference; and it is a good, and not a bad action to mark broadly and clearly the line of separation between them.
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The world may not like to see these ideas dissevered, for it has been accustomed to blend them; finding it convenient to make external show pass for sterling worthβ€”to let white-washed walls vouch for clean shrines. It may hate him who dares to scrutinise and exposeβ€”to rase the gilding, and show base metal under itβ€”to penetrate the sepulchre, and reveal charnel relics: but hate as it will, it is indebted to him.
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λͺ©μ°¨ λ³΄κΈ°λ‹€μŒ