自我的根源

• hztz

  2015-12-19
  ... the affirmation of ordinary life. The notion that the life of production and reproduction, of work and the family, is the main locus of the good life flies in the face of what were originally the dominant distinctions of our civilization... This was true of the Reformation theologies, which are the main source of the drive to this affirmation in modern times.
• hztz

  2015-12-19
  Alongside ethics of fame, of rational mastery and control, of the transformation of the will, there has grown up in the last two centuries a distinction based on vision and expressive power. There is a set of ideas and intuitions, still inadequately understood, which makes us admire the artist and the creator more than any other civilization ever has; which convinces us that a life spent in artistic creation or performance is eminently worthwhile... It depends on that modern sense, invoked in the previous section, that what meang there is for us depends in part on our powers of expression, that discovering a framework is interwoven with inventing.
• [已注销]

  2014-11-26
  换句话说，我们变得能够看出一个肯定的危机，我们可能不得不通过对我们自己的视界的美化，而不是简单地通过认知善的某个客观的秩序来应付这个危机。这个回复可能不得不采取我们对世界和自我的立场的美化形式，而不是简单地表达外在实现的形式。用其他的术语说，世界的善现在可能被看作不完全独立于我们把它所看作为和显示为善的那样，至少就人类世界而言是如此。从危机中恢复过来的关键可能存在于我们能够“把它看作善的”。
• [已注销]

  2014-11-25
  关于启蒙运动的自然主义缺陷，我已经考察了两种反应：康德的自律理论和把本性看作根源的思想运动。在典型的自然神论和自然主义看来，这两种反应似乎都缺乏正确的道德维度。但是他们遵循着不同的，相反的道路。I have been looking at two responses to the felt inadequacies of Enlightenment naturalism: the autonomy theory of Kant, and the diffuse movement of thought which comes to see nature as a source. Both react to what seems like the lack of a proper moral dimension in standard Deism and naturalism. But they react in different, incompatible ways.
• [已注销]

  2014-11-25
  对早期粗犷的、未被损害的、表现强烈的诗歌的赞赏，兴起于十八世纪后半期，它使人们转向民间诗歌(对此，赫德尔起了尤其重要的作用)，也转向休谟、希伯来语圣经，乃至完全虚构的作家“莪相”(‘Ossian’)
• 羊肉烤黄皮子

  2014-02-11
  All these development have helped to create an epiphanic art in the twentieth century which is in some respects very different from the romantic prototype. The forms which dominate our century are often loosely collected under the title modernist. Two differences are striking in relation to the great Romantics, features which paradoxically go together although they seem to be opposed. Twentieth century aret has gone more inward ,has tended to explore, even to celebrate subjectivity; it has explored new recesses of feeling, entered the stream of consciousness, spawned schools of art rightly called expressionist. But at the same time, as it greatest it has often involved a decentring of the subject: an art emphatically not conceived as self-expression, an art displacing the center of interes...
• 羊肉烤黄皮子

  2014-02-06
  The notion of progress and the emphasis on rationally planned improvement came from the Enlightenment. But the inspiration and driving force still came largely from Christian faith, and the sense of exceptionalism attached to Chrsitian civilization.The movement themselves could be the occasions of heterodoxy, if not secularization. This was partly because those who engaged in them frequently became embroiled with their own more cautious and conservative co-religionaries, themselves often in position of power. For those deeply involved in the crusade, anti-slavery was essential to Christianity, and any compromise was betrayal. Something like this polarization is evident in the French Enlightenment. And the slide towards it has been visible among socially committed Christians since-witness,...
• Wai Man

  2013-11-25
  The stoic sage saw the goodness of the whole order of things and love it. he had a powerful vision of the providence of God, who has disposed everything for the best. It is this positive love which liberates him from caring for the particular advantageous or unfavourable out comes which hold most men in hope and fear, pain and pleasure.
• 胡桑

  2012-03-16
  在《魔山》中，汉斯·卡斯托普发现，有序管理的时间、积累控制的时间甚至有机体生长的时间都从他的身边流走了。在疗养院中，人们滑入一种无时间状态，在那种状态中，所有的度量都失去了，时间失去了它的形状。就像这种从我们正常的、被度量的时间意识的逝去是在单一自我之内发生的那样，它是一个更深的经验的根本条件，这一更深的经验开辟了生活的另一向度。
• Dreammaker

  2020-12-13
  在这种被强势赋予的视界中生活构成着人类的特质，而走出这些限制也就是走出我们所认为的完整性，即未受损害的人类人格性的状态之外。
• 胡桑

  2012-03-16
  但显现仍然是通过对一个景色的描写或表达而得以发生。在这个意义上，大多数现代诗歌不再是描绘性的。不存在用来指称或描写的可以毫不含糊地加以界定的物体。人们引入形象，但仅仅作为比喻或模仿引入的，以使得一个中心的被谈及的事物、故事或对象有性格。从象征主义起，就一直存在着一种通过并置的形象来使得某些东西出现的诗歌，或者——更难以解释的是，通过并置的词语来使得某些东西得到呈现。显现来自于词语和形象之间，似乎可以说，来自于两者之间建立的力场，而不是来自它们在变形的同时所描述的中心性的被谈及的事物。
• 无知地段

  2018-05-25
  我作为一个自我，我的身份，本质上是由事物对我有意义的方式定义的。正如人们广泛讨论的那样，这些事情对我来说意义重大，我的身份问题也得到了解决，只有通过一种解释的语言，我才接受了这些问题的有效表达。从他或她的自我解释中抽象出一个人是什么，是问一个从根本上错误的问题，一个原则上不能回答的问题。