海子的浪漫主义与史诗梦想

海子是一个坚守浪漫主义精神的诗人,他强调用诗歌来拯救世界,强调诗歌启迪人生的神圣使命,不为世俗的物质欲望和琐屑所左右。他还有一个伟大的史诗梦想,希望能创造出不朽的我们民族的集体的大诗。     

试论空想社会主义的浪漫主义特征

空想社会主义作为超越资本主义社会的最初理论形式 ,在社会主义学说史上具有重要的贡献。但从总体上看 ,它是非科学的社会主义 ,这突出表现在其浪漫主义特征上。它以唯心主义人性论为哲学基础 ,以人文主义的价值批判为惟一方法。非革命性和非人民性成为其社会历史观的本质 ,在道德的层面而非科学的层面批判资本主义社会制度 ,浪漫而抽象地构思未来理想社会。马克思主义的社会主义学说是对其的科学超越。现实中有些社会主义学者企图重新拾起被马克思主义克服了的浪漫主义因素来解释社会主义 ,这在理论上当然是不可取的。     

李白与李奎报酒诗同异试论

李白是中国唐代浪漫主义伟大诗人,李奎报为朝鲜高丽时代著名诗人,二人皆以好酒传名于世。而就酒诗看,李白与李奎报也有相同之处,如酒诗浪漫主义的风格、吟志抒怀的内容、“以气为主,以自然为宗”创作手法的运用等。但就二人酒诗相异之处而言,李奎报诗歌在浪漫主义手法之外,还采用现实主义手法,因而其作品写实内容多于李白,李奎报酒诗并有援禅入诗的创作手法。     

Countervisions of Modernity: David Roberts,The Total Work of Art in European Modernism

David Roberts's The Total Work of Art in European Modernism extends and deepens the analysis of the counter-paradigm of redemptively inspired art to modernism's own pre-occupation with secularization. It addresses the imbalance in social and critical theory whereby progressive secular rationalization has been elevated to the sole logic of modernity, and the romantic redemptive tradition has been reduced to a marginal counter-enlightenment. The total work of art paradigm allows Roberts to demonstrate how the programme of modernity has been constituted by internal tensions and antinomies from the very beginning.     

Manfred Frank,Philippe Lacoue-Labarthe,and Jean-Luc Nancy: Prolegomena to a French-German Dialogue

Abstract

This essay works to set up a debate between the German philosopher Manfred Frank and the French philosophers Philippe Lacoue-Labarthe and Jean-Luc Nancy. At stake in the debate is the concept of freedom. The essay begins by explaining Frank's subject-based concept of freedom and then it presents the perfectly opposed non-subjective ontological concept of freedom that Lacoue-Labarthe and Nancy forward. In the end, in the interest of threading a way through this impasse, and following the cue of these three philosophers, we turn to the early German Romantics Novalis and Friedrich Schlegel to help us reconceptualise freedom. Following their cue, I draw on the strengths of Frank and Lacoue-Labarthe and Nancy while avoiding their dangerous extremes.     

The Culture Cult Revisited

Society - What is the gravest threat to “open” democratic societies today? In Karl Popper’s view it was tribalism. By contrasting closed autarkic Sparta and free-trading Athens,...     

Fragments of a History of the Theory of Self-Consciousness from Kant to Kierkegaard

Abstract

In the development of modern philosophy self-consciousness was not generally or unanimously given important consideration. This was because philosophers such as Descartes, Kant and Fichte thought it served as the highest principle from which we can ‘deduce’ all propositions that rightly claimed validity. However, the Romantics thought that the consideration of self-consciousness was of the highest importance even when any claim to foundationalism was abandoned. In this respect, Hölderlin and his circle, as well as Novalis and Schleiermacher, thought that self-consciousness, itself, was not a principle but must be ranked on a minor or dependent level, and presupposed the Absolute as a superior but inaccessible condition or ground. This reservation did not hinder them from recognising that the foundationalist Fichte was the first to have shown conclusively that from Descartes, via German Rationalism and British Empiricism, up to Kant, self-consciousness was misconceived of as the result of an act of reflection by which a second-order act bent back upon a first-order act that is identical to itself. This conception entailed circular entanglements and infinite regresses, and was too high a price to pay. Whereas Fichte thought pre-reflexive self-awareness was a philosophical principle, the Romantics and their vehement critic Kierkegaard, abandoned the idea of self-consciousness as a foundational starting point of philosophy. Instead, they founded self-consciousness on transcendent Being, a prior non-conceptual consciousness (‘feeling’) and reproached Fichte for having fallen back into the repudiated reflection model of self-consciousness.     

The Work of Negativity: A Psychoanalytical Revision of the Theory of Recognition

Abstract

Already by the mid-1980s, Habermas supposed that our utopian energies had been used up. Today, when a neoiberal ‘realism’ seems to be a virtually dominant ideology, the climate appears, if anything, yet more hostile to radical hopes. Even while he recognises the obstacles and is clear that we might never succeed in breaking through the ‘Gordian knot’, Habermas is not prepared to surrender to a proclaimed ‘end of politics’. This paper traces some of the ways in which his recent works theorise and attempt to balance twin legacies of a critical theory tradition. Habermas wants to mediate the radicalness of vision required by a critical theory with the perceived reasonableness of its standpoint that is also necessary if theory is to engage concrete actors. Many of his critics suppose that Habermas has not achieved the right balance and that his interest in the self-reforming potentials of liberal democracies weights reasonableness too highly. The following paper sets out to defend Habermas from some of these charges. However, ultimately it finds that his theory has identified the needs for autonomy that it seeks to critically connect up with too narrowly. This means that, to some extent, Habermas' critical theory continues to ‘miss its mark’.     

日本浪漫主义对欧洲浪漫主义的摄取

欧洲浪漫主义文学思潮产生于18世纪末的英德两国,继而影响法国,席卷欧洲大陆,点燃了北欧、俄国、美国以及亚洲的星星浪漫之火。借助欧洲浪漫主义的火种,在大约一个世纪后日本浪漫主义悄然兴起。日本浪漫主义虽然未能像欧洲浪漫主义那样在日本文学史上留下浓重的一笔,但也在欧洲浪漫主义的催发下,荡起了一串涟漪。吉田精一曾说过"日本近代文学离开欧洲文学的影响是不能成立的。"[1]众所周知,当一个国家的文学接受外来影响的时候,不是被动的,而是有选择的。通过对代表作家的个案分析,可以进一步理清日本浪漫主义和欧洲浪漫主义的文学关系。     

Deconstructing the Boundaries: Gender and Genre in Mary Wollstonecraft’s Letters Written During a Short Residence in Sweden,Norway and Denmark

ABSTRACT

In her 1796 travelogue, Wollstonecraft combines the main elements of many different genres, blending together the physical-geographical account of the countries she was visiting with her own feelings, producing a Romantic conception of the human being overwhelmed by and subsumed into the natural elements. The journey through the Scandinavian countries turns out to be more than a business travel. It takes the shape of an inner route, a rediscovery of herself and of her experiences, including motherhood. The ability to dismantle the boundaries of the travel writing genre in such an innovative way is the same ability she shows when subverting the literary gender stereotypes that saw women marginalized inside the domestic sphere. What emerges from this extraordinary epistolary collection is a woman capable of the greatest sentimentality and, at the same time, of the smartest rationality, an active woman who does not deny her femininity but who strongly refuses the passivity society has always attributed to the female.