最高相似度示例 · 非人工确认结果
目标片段那么在客观就是宏观层面来说，当然他也并不愿意去思考自己历史时刻的责任了。但是恰恰就是这种不愿意在这个历史时刻，就是一种不负责任的体现方式。在1930年代，这个危机时刻，就是从我的角度来说，甚至是一种可耻的不负责任。从本雅明的这些比他更激进的马克思左翼朋友对他的态度中，你也看得出来，他们是跟我一样的。在他们眼中，这也是一种不负责任。希特勒都撒到你的头上来了，你愿意做的就是继续搞你的那些诗歌，拼贴在一个什么17世纪诗歌上面写拼贴上说维也纳，
来源片段That is the mass movement of resentment in the 1930s. Or indeed kind of thinking with the mob. I mean, he's, yes, because in a way, I mean, his whole point about his individualism is that you should be sufficiently self-confident, that you don't even compare yourself with other people. You don't say, I'm a waiter, you're a loser. You just say, I'm myself. Can you say the same? Right. But maybe we should back up just a little bit and use Mill as our, I was, that was fascinating what you were saying about, I had no idea of this English commentator sort of liking Nietzsche to Mill. And on the one hand, we both laughed at it, because Mill along with Eliot and Matthew Arnold, I suppose, are exactly the people who Nietzsche likes to attack as timid atheists, people who've got rid of the Christian God, but still hold on to the Christian morality.
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来源片段
The first English translation was called Thoughts Out of Season, which I rather like, but it's usually rendered as untimely meditations. I'm not sure that meditations is quite the right word. Nietzsche's essays are too angular and uncomfortable for that. I think observations might be a bit better, but untimely is fine. That's exactly that exact translation of Unzeitgemäße. And it's a word that sums up something about Nietzsche's approach to philosophy that it's not worth anything unless it's contrary. If it's unless it's out of sync with fashion and public opinion, swimming against the historical tide and spitting in the wind.
目标片段
对他来说，隐文就是文章的全部，就是他所谓的马赛克记忆，把一些珍贵而奇特的隐文集合在一起，这就是他的写作风格。我们现在可以暂时不讨论这个风格，先把注意力继续集中在他的生平之上。可以想见，这种读术一格的写作方式，在当时完全不存在的自成一格的那个论文。对于德国学术界一整个西方学界中最守旧的最古版、最官僚化的德国学界来说是完全无法接受的，所以就直接被驳回了吗？我们可以说发生在本雅明身上的命运。
来源片段
He says, the great philosopher we'll need in, as Schopenhauer had, an inflexible and rugged manliness will be a non scholar, no need to earn a living, no ties with the state, sort of ideally independent. And yes, possessed of this extraordinary honesty, I think at one moment early in the essay, he says, the only other person I can think of, who I can put in the same breath in terms of a sort of this sort of rugged honesty is Martin, in fact.
目标片段
在这个层面上，我们可以说纯粹的文人，他拥有的这种精神激情可以很动人，问题就在于现实社会能否容许这样一个阶层的存在。当然一个漫游者，他其实我刚才说了，他需要依附于国际大都市本身的自由富裕和繁华，才能够保持这种独立。
来源片段
Now, let's think about it just this morning, you know, the fascism, obviously Nietzsche would have been utterly, I mean, he condemns regularly condemns anti-Semitism, but he would have also been, I think, horrified by Hitler's fascism as the embodiment of exactly what he most despises, which is Resontomo, resentment, no doubt about it. That is the mass movement of resentment in the 1930s. Or indeed kind of thinking with the mob. I mean, he's, yes, because in a way, I mean, his whole point about his individualism is that you should be sufficiently self-confident, that you don't even compare yourself with other people. You don't say, I'm a waiter, you're a loser.
目标片段
但是在1930年代，你自己的这个犹太族群正在被大幅度的屠杀迫害的时候，你仍然去搞漫游，你去拧巴，你可以说是在奢侈中才能够孕育诞生的气质。那么在客观就是宏观层面来说，当然他也并不愿意去思考自己历史时刻的责任了。但是恰恰就是这种不愿意在这个历史时刻，就是一种不负责任的体现方式。在1930年代，这个危机时刻，就是从我的角度来说，甚至是一种可耻的不负责任。从本雅明的这些比他更激进的马克思左翼朋友对他的态度中，你也看得出来，他们是跟我一样的。
S2：2 个窗口回退
来源片段
This is if you've been following along with the podcast so far, or if you've read a bunch of Nietzsche's work yourself, this is fairly self-explanatory as to what the problem with the philosopher is to Nietzsche. But it's worth taking a closer look at the will to truth and why it exists, and why it is that Nietzsche thinks philosophers have not really understood the thing that's driving them. As he says in his preface to Genealogy of Morality, for example, quote, we are strangers to ourselves, we men of knowledge, end quote. Now we should first say, why the philosopher as a type does not, in Nietzsche's view, represent the elevation of mankind on account of his powers of reason.
目标片段
本雅明自己也会觉得现在的这些年轻学者领着学校的经费，不管这个经费有多么的低，在学院的庇护下去研究所谓的本雅明思想这个事情会让他感到讽刺无比。因为在本雅明生前，他这辈子从来没有获得任何意义上的学界和体制内的认可。他完完全全彻头彻尾的被德国学界排斥在外。当然，他和现在这些本雅明研究者的共性可能就在于本雅明自己也说，他说，成为一个对社会有用的人，这使我感到反感。本雅明对于自己的认知是他想要成为德国文学第一文学批评者。第一critiker我们等一下更加详细的讨论。这个文学批评对于他来说究竟意味着什么？
来源片段
And so Socrates, in contrast, believes the truth can emerge from dialogue with others in which propositions are examined and challenged. Heraclitus, we might summarize as believing the truth is self-evidence. No amount of dialogue will make the truth more obvious to someone who is unwise, who doesn't have a grasp of the logos, nor will it give any additional insight or information to the wise for whom the truth is already obvious. This is all too obscure. I think it's helpful to consider Nietzsche's later criticisms of the great philosophers, his criticisms of Kant, Schopenhauer, Spinoza, Plato, and so on. Insofar as he doesn't deny their intelligence or the fact that they had a great ability for using reason and that they genuinely seem to hold a faith in the idea of reason, helping man to determine what is true.
目标片段
对于那些真正的革命者来说，他太懒散了，或者我们更加具体的来说，对于左派那种高度现实主义的思维方式来说，在他的理解中，上层建筑和下层建筑的关系，不可能是明确的辩证关系。对于本雅明来说，最多最多，他会说这是一种隐喻，这是一种隐喻，他没有什么规范化。所以说阿多诺对于本雅明的批评其实是完全合理的。这个人就是不搞辩证法，这个人的思想中没有规范式的陈述，他就是一个游荡者。如果我们把游荡者的隐喻转变成一个现实社会中的身份的话，游荡者对应的是法国18世纪出来的一群人叫做文人。
来源片段
They didn't understand that what they were attempting to do, to render the universal reality into abstract concepts, would continually be undermined by this so-called Wilts truth so long as they continued philosophizing in a naive manner, ignorant of what it is. The Wilts truth for Nietzsche is not the fundamental drive, it's not a fundamental drive within mankind, not even in the philosopher.
目标片段
本雅明追求的自始至终是语言内部所表达出来的生命力，它不是一个立场，它不是智慧，不是真理。因为在本雅明心中真理，在当时20世纪已经失去了需要经过普遍承认才能够获得的这种真理普世性的真理属性。
来源片段
Why then do we follow the will to truth? What is it that is really motivating us?
目标片段
所以他追求的只是在这个现实之上，他追求的是真理能够给我们带来哪些启示？对吧启示的美，通过引文保留下来的这些启示OfenbahoRevelation启示的美。
S3：2 个窗口回退
来源片段
You could have many entities that are all the same kind of thing. So all the things that exist are one substance. You could also have a strict single entity view of monism where only one thing exists, and there's other interpretations as well. And so while Parmenides does attribute it a pretty austere monism as the higher immortal truth, scholars still debate exactly the kind of monist that he was, and you should probably start your interpretation guided by the poem, but as Kingsley and other scholars have done historicist research, there's other avenues to guide exactly the specific monistic theory that you're attributing to Parmenides.
目标片段
当时本雅明和他的朋友都知道，提交这个论文的结果只有可能是灾难，因为他的写作方式当时无人能够欣赏，对吧？你可以说他死了之后，他创建了一个题材。这个如果你了解本雅明是谁，你完全可以理解我在说什么这个论文的写作方式，他当时提交的这个论文基本上完全是用隐文就Zitat构成的。我们等一会儿会更加详细讨论。隐文。在本雅明写作体系中是一个怎样的奇特的存在。他不是学术引用，不是学术论著中的那种引用。对他来说，隐文就是文章的全部，就是他所谓的马赛克记忆，把一些珍贵而奇特的隐文集合在一起，
来源片段
Then I'll move towards what's less well-established and what's more unique for Kingsley on incubation. So one of the main theses of this text is that central to parmenides' philosophical perspective on the world and his poetry was informed by what he spent his time doing day-to-day. And his day-to-day job was being in charge of incubation rooms. So incubation is a somewhat clunky, clumsy term. There's no one Greek word that was ever kind of established as the kind of technical term for Ussakhae stillness comes up a lot.
目标片段
这个如果你了解本雅明是谁，你完全可以理解我在说什么这个论文的写作方式，他当时提交的这个论文基本上完全是用隐文就Zitat构成的。我们等一会儿会更加详细讨论。隐文。在本雅明写作体系中是一个怎样的奇特的存在。他不是学术引用，不是学术论著中的那种引用。对他来说，隐文就是文章的全部，就是他所谓的马赛克记忆，把一些珍贵而奇特的隐文集合在一起，这就是他的写作风格。我们现在可以暂时不讨论这个风格，先把注意力继续集中在他的生平之上。可以想见，这种读术一格的写作方式，在当时完全不存在的自成一格的那个论文。
S4：2 个窗口回退
来源片段
In the same way that we can use rational thought to eventually arrive at a conception about an objective reality, like we did last episode, Kant believes it's possible to use rational thought to eventually arrive at a conception of moral principles. Just think about how awesome this is, all right? In the event you're the kind of person who's like a manual Kant, right? In the event you want something more than just subjective morality. Maybe you're not satisfied with just believing in whatever you arbitrarily landed on, your culture, your time period, your family living situation. If you don't like that, and you also don't like the idea of just conceding to the will of some monarch that tells you what good and bad is, once you're in that place, you still have a very difficult question to answer. How should we judge human action?
目标片段
当然，这需要什么需要物质基础，他们不需要通过劳动他们的精神立场，建立在拒绝接受对于任何政治和社会归属的坚定意志之上，那你就必须保证你不需要跪着挣钱吗？也正是因此他能够在精神气质上和那些打工仔追求的什么世俗啊，什么赚钱啊，这些文人有着一种蔑视主权式的蔑视。在这个层面上，我们可以说纯粹的文人，他拥有的这种精神激情可以很动人，问题就在于现实社会能否容许这样一个阶层的存在。当然一个漫游者，他其实我刚才说了，他需要依附于国际大都市本身的自由富裕和繁华，才能够保持这种独立。
来源片段
If there was a satisfying answer to this question, just think of how life-changing that would be. Think of how much more we'd get from every experience. Think of how much more we'd understand about ourselves if we more intimately understood how we judge human action in our own minds. See, to me, it's this exciting feeling of what's possible. It's that that sets the stage for every time I even think about ethics. Anyway, I can't even speak. Anyway, I'll get off my nerd soap box. That said, I want us to all take a moment right now. Lay out your prayer rugs, face the nearest library, and thank your lucky stars that we always have the luxury of looking at a manual conch in a historical perspective.
目标片段
我觉得若无其事地过任何一个生活，尤其是文人生活，是一种天大的恩赐。我每天睁开眼睛，想到自己竟然能够活在这种恩赐之中。首先感到的是应该是无比惶恐和感恩。OK.以上是我对于本雅明的评价，希望上述的评价可以帮助大家在心里面回答。为什么文艺青年如此喜欢本雅明？那我们今天就说到这里吧，我们下期再见，拜拜。