文化与无政府状态

出版时间：2012-10  出版社：中国人民大学出版社  作者：[英] 马修•阿诺德  页数：206  字数：194000  

内容概要

《文化与无政府状态：英文(中文导读插图版)》由马修·阿诺德著，编委会导读。《文化与无政府状态》的目的是大力推荐文化，以帮助我们走出目前的困境。文化作为我们追求全面完美的手段，要了解与我们密切相关的所有问题，以及世界以往所有的最优秀的思想和言论，通过这些最优秀的知识，调动起鲜活自由的思想之流，来冲击我们刻板地尊奉的固有观念和习惯。我们现在不屈不挠地却也是机械教条地遵循着陈旧的固有观念和习惯；我们徒然地认为，不屈不挠地走下去就是德行，可以成为机械刻板地固守旧有观念和习惯而造成的后果的借口。

作者简介

马修·阿诺德(Matthew
Arhold，1822—1888)，英国文学理论家，诗人，牛津大学诗歌教授。他的著述纵横逍遥于抽象的文学批评和实际的社会批评之间，具有深刻的理论价值和华美艺术的特质，具有强大的说服力和强烈的感染力。他既尖刻地嘲讽了平庸低俗的社会现实，表达了高尚超远的精英文化理想，同时表现出极其强烈的民主思想和对社会大众真挚的人道主义的同情以及相应的大众文化理念——也许正是为此，人们将其奉为“文化批评”的先驱人物而顶礼膜拜(在当代中国文化批评界，他的名字是有言必称的)。
然而，阿诺德的地位却远远超出了所谓的文化批评范畴，他在宗教学、古典学和社会政治学说等方面都有很高的造诣。人们很可能是按照自己的需要和时代的要求界定了阿诺德，所以贺洧滨这本新译意在呈示一幅阿诺德的自画像，希望读者根据自己的阅读和理解，从中光复其历史面目，从而窥见其“哲人”、“诗人”和“真人”的本色。
顺便提醒大家，阿诺德也曾被崇为维多利亚“三大诗人”之一，与阿尔弗雷德·坦尼森(Alfred，Lord
Tennyson，1809—1892)和罗伯特·布朗宁(Robert Browning，1812—1889)齐名。

书籍目录

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

章节摘录

　　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.　　……

媒体关注与评论

　　“文化便可恰当地表述为源于对完美的热爱，而非源于好奇；文化即对完美的追求。”　　——马修·阿诺德　　　　“文化为人类担负着重要的职责，在现代世界中，这种职责有其特殊的重要性，与希腊罗马文明相比，整个现代文明在很大程序上是机器文明，是外部文明，而且这种趋势还在愈演愈烈。”　　——马修·阿诺德

用户评论 (总计2条)

•   纸质有些粗糙，内容很好，英文原版，得花些心思好好阅读。
•   很漂亮的封面，纸张也很有感觉，总体不错，仔细品读内容去啦