Strangers, Gods and Monster is a fascinating look at how human identity is shaped by three powerful but enigmatic forces. Often overlooked in accounts of how we think about ourselves and others, Richard Kearney skillfully shows, with the help of vivid examples and illustrations, how the human outlook on the world is formed by the mysterious triumvirate of strangers, gods and ...
Strangers, Gods and Monster is a fascinating look at how human identity is shaped by three powerful but enigmatic forces. Often overlooked in accounts of how we think about ourselves and others, Richard Kearney skillfully shows, with the help of vivid examples and illustrations, how the human outlook on the world is formed by the mysterious triumvirate of strangers, gods and monsters.
Throughout, Richard Kearney shows how strangers, gods and monsters do not merely reside in myths or fantasies but constitute a central part of our cultural unconscious. Above all, he argues that until we understand better that the Other resides deep within ourselves, we can have little hope of understanding how our most basic fears and desires manifest themselves in the external world and how we can learn to live with them.</P>
作者简介
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Richard Kearney is Professor of Philosophy at Boston College and University College Dublin.
目录
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Introduction
1. Strangers and Scapegoats
2. Rights of Sacrifice
3. Aliens and Others
4. Evil, Monstrosity and the Sublime
5. On Terror
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Introduction
1. Strangers and Scapegoats
2. Rights of Sacrifice
3. Aliens and Others
4. Evil, Monstrosity and the Sublime
5. On Terror
6. Hamlet's Ghosts: From Shakespeare to Joyce
7. Melancholy: Between Gods and Monsters
8. The Immemorial: A Task of Narrative
9. God or Khora?
10. Last Gods and Final Things
Conclusion
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原文摘录
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All the devils have animals’ faces and brutish expressions, reflecting their evil natures and their eternal separation from Paradise, the place of all loveliness. Their hairy pelts, beards and goatish horns represent the principal attributes of that animal – the goat – which because of its complaining was perceived as being far from divine grace, unlike the lamb who patiently accepted the terrible sacrifice; the devil-goat therefore represents the Jewish people, who rejected the Messiah.
The fact that the most horrific demon in the tableau is painted yellow – the colour of Jews – compounds the association.
In the Christian tradition, he-Satan, the adversary, is no longer a common noun but becomes the personal name of that being who seeks by every means to damage mankind, impede salvation, ... (查看原文)
Horror, Cavell deduces, is the name we give to the experience of the precariousness of human identity, to the perception that it may be lost or invaded, that we may be, or may become, something other than we are, or take ourselves for; that our origins as human beings need accounting for, and are unaccountable.
Isn’t it the case that not the human horrifies me, but the inhuman, the monstrous? Very well. But only what is human can be inhuman. – Can only the human be monstrous? If something is monstrous, and we do not believe that there are monsters, then only the human is a candidate for the monstrous. (查看原文)
0 有用 一只大鱼 2019-04-28 16:36:40
Kearney“边缘哲学”三部曲（《陌生人、上帝和野兽》《可能的上帝》、《论故事》）之一，用叙事想象去建构理解他者性的可能，熟练将文学电影融入自己的哲学分析中，7、9章高能。
0 有用 我魔法少女呢 2021-08-11 21:52:23
似乎kearney在逼卡普托做决断”我想卡普托认为我们不用选择（khora or god?)，因为这是彻底不能决断的（201） "跳向哪边是很重要的“（202）解构主义选择了khora 但是kearney认为这仍然是危险的（我不认为我们是否该最大程度的庆祝这件事。（204）我们应该在沙漠中寻找god而不是khora)而kearney的态度最模棱两可的是在appendix里又回到了可能是经典议题的没... 似乎kearney在逼卡普托做决断”我想卡普托认为我们不用选择（khora or god?)，因为这是彻底不能决断的（201） "跳向哪边是很重要的“（202）解构主义选择了khora 但是kearney认为这仍然是危险的（我不认为我们是否该最大程度的庆祝这件事。（204）我们应该在沙漠中寻找god而不是khora)而kearney的态度最模棱两可的是在appendix里又回到了可能是经典议题的没有khora的god会成为教条主义 而没有god的khora则只是荒凉 而最后那种也许的上帝又某种程度和卡普托很相似 很明显kearney是知道这种god和khora的复杂关系而比起解构主义更愿意选择god (某种kenotic?) 前面关于崇高章节也还行（keller可能就是用库萨调和了他的矛盾吧 (展开)