权威的动摇、崩溃和建立：赫尔曼·沃克二战三部曲中的正统派理念英语语言学研究

has been greatly shaken butnot yet completely collapsed. In Winds of War, Wouk once again picks up the themeof Orthodox vicissitude he has left in The Caine Mutiny, making it open to furtherdevelopment and change, and through which Wouk intends to fully explore thechanging trajectory of Orthodoxy and by which to convey his religious and culturalambition. Differing from what Wouk has argued in the The Caine Mutiny that theshaken status of Orthodoxy is due to combined efforts of Reform and Conservative(external force), Wouk now points out that the total collapse of Orthodoxy’s authoritycould be attributed to betrayal of faith by followers of Orthodoxy (internal force). Ifwe could say that rebellion from non-Orthodox sects (Reform and Conservative to beprecise) is the initial phase of betrayal (they rebel against the authority of Orthodoxy) from outside of Orthodoxy, the rebellion from within would be the higher andupgraded defection, the more decisive one which would definitely foresee the doomof Orthodoxy’ authority.

In Wouk’s opinion, the complete collapse of Orthodox authority was thus theresult of both internal and external forces combined: non-Orthodox rebellion againstOrthodoxy’s authority and Orthodox followers’ betrayal of their own movement.Through Aaron’s pen, Wouk conveys this in the quite covert manner. In order to hidehis true intention in terms of Jewish religion, he intentionally dodges the topic ofJudaism and turns to European conditions and Germany’s according action to implywhat he really means. Consequently, he writes: “The Germans were the bad childrenof Europe: egotistic, willful, romantic, always poised to break up faltering patterns oforder” (WW 258).

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2.2 The Sequent Dramatic Chaos

As discussed in the previous section, the old authority (Orthodoxy) crumbles to dust. There is no authority in place in Jewish community. Arnold describes in hisCulture and Anarchy the exactly similar situation in Britain: “We want an authority,and we find nothing but jealous classes, checks, and a dead-lock” (Arnold 99). WhatArnold denotes here is that there is no authority whatever existing in the society. Inorder to further explain what he indicates, Arnold reiterates: “If we look at the worldoutside us we find a disquieting absence of sure authority” (Arnold 151). Withoutauthority but with a belief that “it is a most happy and important thing for a manmerely to be able to do as he likes” (Arnold 83), people tend to “clash with every oneelse who is doing the same” (Arnold 99) and as a consequence the society orcommunity would plunge into disorder or anarchy.

By enlisting what had happened in the past, Wouk’s true intention is to denotethe present. By referring to the “Hellenistic anarchy”, Wouk hints that at a time whenthe Orthodoxy (authority) loses its attraction and its followers renounce their religiouspractice (the Reform and the Conservative seemed to render the Orthodox dated,na ve, and incapable of further survival), chaos would invariably ensue.

Wouk actually takes two lines in delineating the chaos and disorders within theJewish community. The first line is the line of individual, by which Wouk stressesJewish individual’s tendency to act upon their impulse or do whatever he or shepleases. Consequently, as Wouk believes, in a community where authority is absent,these individuals would suffer from behavior confusion an