一喵对《Negative Dialectics》的笔记(1)

一喵
一喵 (知行合一,爱咋咋地)

在读 Negative Dialectics

Negative Dialectics
  • 书名: Negative Dialectics
  • 作者: Theodor W. Adorno
  • 页数: 438
  • 出版社: Continuum
  • 出版年: 1981-1-1
  • Part III.Models. Meditiations on Metaphysics
    此处这本应是E.B.Ashton的翻译版本。然而被老师嫌弃,另推荐Dennis Redmond译的版本,DR的版本翻译后一直没有出版,完整版已在网络上流传。
    链接:http://monkeybear.info/ND_Full.pdf
    1.After Auschwitz 354-358
    The feeling which after Auschwitz resists every assertion of positivity of existence as sanctimonious prattle, as injustice to the victims; which is reluctant to squeeze any meaning, be it ever so washed-out, out of their fate, has its objective moment after events which condemn the construction of a meaning of immanence, which radiates from an affirmatively posited transcendence, to a mockery. Such a construction would affirm the absolute negativity and ideologically aid its continued existence, which really lies in any case in the principle of the existent society down to its self-destruction.
    With the murder of millions through administration, death has become something which has never yet been so feared. No possibility anymore, that it could enter into the experienced lives of individuals as something somehow concordant with its course. The individuated is expropriated of the final and most impoverished thing which remained to it. That the individual [Individuum] no longer died in the concentration camps, but rather the exemplar, has to affect the dying of those who escaped the administrative measures.
    Because however the individual, in the world whose law is the universal individual advantage, has nothing else except this self, which has become historically indifferent, the carrying out of the tried-and-true tendency is at the same time what is most horrifying; nothing leads beyond this any more than beyond the electrified barbed wire fences around the camps.
    Reflective people, and artists, not seldom have the feeling of not quite being there, of not playing along; as if they were not at all themselves, but a sort of spectator.
    That which is inhuman in this, the capacity to distance oneself and rise above things by being a spectator, is in the end precisely what is human, whose ideologues react so vehemently against.
    Under the bane living beings have the alternative between involuntary ataraxy – an aesthetic of weakness – and the animality of the involved. Both are false life. Something of each however belongs to a right désinvolture [off-handedness] and sympathy.
    2016-09-29 23:10:47 1人喜欢 回应