文化與無政府狀態(tài)

內(nèi)容概要

《文化與無政府狀態(tài)：英文(中文導(dǎo)讀插圖版)》由馬修·阿諾德著，編委會導(dǎo)讀?！段幕c無政府狀態(tài)》的目的是大力推薦文化，以幫助我們走出目前的困境。文化作為我們追求全面完美的手段，要了解與我們密切相關(guān)的所有問題，以及世界以往所有的最優(yōu)秀的思想和言論，通過這些最優(yōu)秀的知識，調(diào)動起鮮活自由的思想之流，來沖擊我們刻板地尊奉的固有觀念和習(xí)慣。我們現(xiàn)在不屈不撓地卻也是機械教條地遵循著陳舊的固有觀念和習(xí)慣；我們徒然地認為，不屈不撓地走下去就是德行，可以成為機械刻板地固守舊有觀念和習(xí)慣而造成的后果的借口。

作者簡介

馬修·阿諾德(Matthew
Arhold，1822—1888)，英國文學(xué)理論家，詩人，牛津大學(xué)詩歌教授。他的著述縱橫逍遙于抽象的文學(xué)批評和實際的社會批評之間，具有深刻的理論價值和華美藝術(shù)的特質(zhì)，具有強大的說服力和強烈的感染力。他既尖刻地嘲諷了平庸低俗的社會現(xiàn)實，表達了高尚超遠的精英文化理想，同時表現(xiàn)出極其強烈的民主思想和對社會大眾真摯的人道主義的同情以及相應(yīng)的大眾文化理念——也許正是為此，人們將其奉為“文化批評”的先驅(qū)人物而頂禮膜拜(在當代中國文化批評界，他的名字是有言必稱的)。
然而，阿諾德的地位卻遠遠超出了所謂的文化批評范疇，他在宗教學(xué)、古典學(xué)和社會政治學(xué)說等方面都有很高的造詣。人們很可能是按照自己的需要和時代的要求界定了阿諾德，所以賀洧濱這本新譯意在呈示一幅阿諾德的自畫像，希望讀者根據(jù)自己的閱讀和理解，從中光復(fù)其歷史面目，從而窺見其“哲人”、“詩人”和“真人”的本色。
順便提醒大家，阿諾德也曾被崇為維多利亞“三大詩人”之一，與阿爾弗雷德·坦尼森(Alfred，Lord
Tennyson，1809—1892)和羅伯特·布朗寧(Robert Browning，1812—1889)齊名。

書籍目錄

preface
introduction
chapter i
chapter ii
chapter iii
chapter iv
chapter v
chapter vi
conclusion

章節(jié)摘錄

　　And they fall short more than the members of Establishments.The great works by which， not only in literature， art， and sciencegenerally， but in religion itself， the human spirit has manifested itsapproaches to totality， and a full， harmonious perfection， and bywhich it stimulates and helps forward the world's general perfection，come， not from Nonconformists， but from men who either belongto Establishments or have been trained in them. A Nonconformistminister， the Rev. Edward White， who has lately written a temperateand well.reasoned pamphlet against Church Establishments， saysthat "the unendowed and unestablished communities of Englandexert full as much moral and ennobling influence upon theconduct of statesmen as that Church which is both establishedand endowed." That depends upon what one means by moral andennobling influence. The believer in machinery may think that toget a Government to abolish Church.rates or to legalise marriagewith a deceased wife's sister is to exert a moral and ennoblinginfluence upon Government. But a lover of perfection， who looksto inward ripeness for the true springs of conduct， will surely thinkthat as Shakespeare has done more for the inward ripeness of ourstatesmen than Dr. Watts， and has， therefore， done more to moraliseand ennoble them， so an Establishment which has producedHooker， Barrow， Butler， has done more to moralise and ennobleEnglish statesmen and their conduct than communities which haveproduced the hlonconformist divines， The fruitful men of EnglishPuritanism and Nonconformity are men who were trained within thepale of the Establishment，-Milton， Baxter， Wesley. A generationor two outside the Establishment， and Puritanism produces men ofnational mark no more. With the same doctrine and discipline， menof national mark are produced in Scotland; but in an Establishment.With the same doctrine and discipline， men of national and evenEuropean mark are produced in Germany， Switzerland， France; butin Establishments. Only two religious disciplines seem exempted， orcomparatively exempted， from the operarion of the law which seemsto forbid the rearing， outside of national establishments， of men ofthe highest spiritual significance. These two are the Roman Catholicand the Jewish. And these， borh of them， rest on Establishments，which， though noc indeed narional， are cosmopolitan; and perhapshere， what the inclividual man does nor lose by these conditions ofhis rearing， the citizen， and the Stace of which he is a cirizen， loses.　　What， now， can be the reason of this undeniable provincialismof the English Puritans and Protestant Nonconformists， aprovincialism which has two main types，-a bitter type and a smugtype， - but which in both its types is vulgarising， and thwarts thefull perfection of our humanity? Men of genius and character areborn and reared in this medium as in any other. From the faultsof the mass such men will always be comparatively free， and theywill always excite our interest; yet in this medium they seem t。have a special difficulty in breaking through what bounds them，and in developing their totality. Surely the reason is， that the Nonconformist is not in contact with the main current of nationallife， like the member of an Establishment. In a matter of such deepand vital concern as religion， this separation from the main currentof the national life has peculiar importance. In the following essaywe have discussed at length the tendency in us to Hebraise， as wecall it; that is， to sacrifice all other sides of our being to the religiousside. This tendency has its cause in the divine beauty and grandeurof religion， and bears affecting testimony to them; but we have seenthat it has dangers for us， we have seen that it leads to a narrowand twisted growth of our religious side itself， and to a failure inperfection.　　……

媒體關(guān)注與評論

　　“文化便可恰當?shù)乇硎鰹樵从趯ν昝赖臒釔?，而非源于好奇；文化即對完美的追求?！薄　　R修·阿諾德　　　　“文化為人類擔負著重要的職責，在現(xiàn)代世界中，這種職責有其特殊的重要性，與希臘羅馬文明相比，整個現(xiàn)代文明在很大程序上是機器文明，是外部文明，而且這種趨勢還在愈演愈烈。”　　——馬修·阿諾德

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