"Pensky's study provides a compelling argument for locating melancholia at the center of Benjamin's thought. Because of its provocative nature, it promises to spark the interest of Benjamin critics, scholars, and students in this otherwise neglected aspect of his work."-German Quarterly
"Pensky shows Benjamin's ideas of a new criticism of nature and culture to be based on his schema of mourning and melancholy; as well Pensky explains the concepts of subjectivity, allegory, and the dialectical image in Benjamin's work. . . . A difficult subject, well handled."-Library Journal
"A comprehensive view of Benjamin's achievement, focusing on the central ideas of mourning and melancholia, developed in Benjamin's early work, Origin of German Tragic Drama (1928). Pensky sees the contradictions in Benjamin's thought as part of the 'melancholy way of seeing. Between melancholy subject and melancholy objects, this way of seeing subsists in the dialectical interval between these two constituted moments.' All of Benjamin's modes, especially allegory, and all of his literary/philosophical works are here viewed as part of the melancholic dialectic. Pensky has clearly mastered all the available material on Benjamin, as well as the relevant cultural criticism."-Choice
"A work of original insight, conceptual subtlety, and intellectual excitement. This will become an important work within the burgeoning field of Benjamin studies."-David Bathrick, Cornell University
1 有用 peyote 2018-06-17 10:09:23
感觉自己写硕论时看的Trauerspiel白看了...本雅明的allegorical writing还真是不好读,读得很文艺的话就都只浮在表面。这本书也真是良心了,作者写得十分友好。
0 有用 momo 2024-10-10 21:32:15 上海
让我震惊的好……还会读第二遍
6 有用 𝑾𝒂𝒍𝒅𝒆𝒊𝒏𝒔𝒂𝒎𝒌𝒆𝒊𝒕 2023-07-03 16:55:27 江苏
相当精彩的本雅明研究,将本雅明对待忧郁和寓言的复杂态度拆解得无比透彻。“在寓言家的暴力与收藏家的爱这两极之间,存在着一个可供批评容身的微末空间。……收藏家的形象所拥有的,而寓言家所极度缺乏的,是对对象的爱,而这种爱能够完成一个极其重要的功能:它克服了忧郁,标志着沉思的终结。寓言家所拥有的,而收藏家的精神所缺乏的,是对意义的极度渴求,而这样一种意义的重压迫使世界的虚假形象屈膝降伏,并从中迸发出一种弥... 相当精彩的本雅明研究,将本雅明对待忧郁和寓言的复杂态度拆解得无比透彻。“在寓言家的暴力与收藏家的爱这两极之间,存在着一个可供批评容身的微末空间。……收藏家的形象所拥有的,而寓言家所极度缺乏的,是对对象的爱,而这种爱能够完成一个极其重要的功能:它克服了忧郁,标志着沉思的终结。寓言家所拥有的,而收藏家的精神所缺乏的,是对意义的极度渴求,而这样一种意义的重压迫使世界的虚假形象屈膝降伏,并从中迸发出一种弥赛亚的意志,一种希望已然破碎之物重归于好的呼唤。事物本身构成了收藏家与寓言家相遇的零点:拥抱这个交汇点,把握住它,并将交汇的能量引导到现在的核心上去,是本雅明批评的目标。……断片既被爱护又被占用,既被识认又被看穿;对事物世界的迷恋,对世界表面如经文般卷积的迷恋,与产生它的矛盾斗争到底。” (展开)