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  • 言必所指?[平装]
  • 共1个商家     40.80元~40.80
  • 作者:卡维尔(StanleyCavell)(作者),江怡(合著者)
  • 出版社:上海外语教育出版社;第1版(2009年10月1日)
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  • ISBN:9787544615600

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    《言必所指?》:外教社西方文论学丛书。

    作者简介

    作者:(美国)卡维尔(Stanley Cavell) 合著者:江怡

    目录

    Permissions
    Acknowledgments
    Preface to Updated Edition of Must We Mean What We Say?
    Foreword: An Audience for Philosophy
    Ⅰ Must We Mean What We Say?
    Ⅱ The Availability of Wittgenstein's Later Philosophy
    Ⅲ Aesthetic Problems of Modern Philosophy
    Ⅳ Austin at Criticism
    Ⅴ Ending the Waiting Game: A Reading of Beckett's Endgame
    Ⅵ Kierkegaard's On Authority and Revelation
    Ⅶ Music Discomposed
    Ⅷ A Matter of Meaning It
    Ⅸ Knowing and Acknowledging
    Ⅹ The Avoidance of Love: A Reading of King Lear
    Thematic Index
    Index of Names

    序言

    改革开放30年以来,我国的图书出版业发展迅速,日新月异。近10年,国内一些出版社经授权直接印行外版文学批评与理论的著作,并以国内同类产品的价格标价,受到大学师生和研究者由衷的欢迎。在这些图书中,上海外语教育出版社从剑桥大学出版社引进的“剑桥文学指南丛书”尤其成功,它们大大推进了我国英语文学的教学与研究。
    20世纪下半叶是众多文学理论各领风骚的50年,文学研究的面貌大大改观,理论家和批评家取得了与诗人、作家几乎平起平坐的地位。正是各种文论使我们意识到,我们不能一直处于一种天真的状态,对主导批评活动的或明或暗的方法、预设和前提不加追问。上世纪70、80年代开始,欧美大学文学系对理论课程的需求迅速增长,一些文论选本和文论导读、入门也应运而生,有的还被译成了中文,在大学师生中很受欢迎。这些辅助性的指南固然有其用处,但是要了解文论的精髓,我们还是应该暂时把二手译作放在一边,回到原著。

    文摘

    I do assert a distinction throughout these essays which, becauseit may seem either controversial or trivial, I want to call attention tofrom the beginning-a distinction between the modern and the tra-ditional, in philosophy and out. My claim is not that all contempo-rary philosophy which is good is modern; but the various discussionsabout the modern I am led to in the course of these essays are thebest I can offer in explanation of the way I have written, or the wayI would wish to write. The essential fact of (what I refer to as) themodern lies in the relation between the present practice of an enter-prise and the history of that enterprise, in the fact that this re-lation has become problematic. Innovation in philosophy has char-acteristically gone together with a repudiation-a specifically castrepudiation——of most of the history of the subject. But in the laterWittgenstein (and, I would now add, in Heidegger's Being and Time)the repudiation of the past has a transformed significance, as thoughcontaining the consciousness that history will not go away, exceptthrough our perfect acknowledgment of it (in particular, ouracknowledgment that it is not past), and that one's own practice andambition can be identified only against the continuous experienceof the past. (This new significance in philosophical repudiation itselfhas a history. Its most obvious precursor is Hegel, but it begins, Ibelieve, in Kant. For it is in Kant that one finds an explicit recogni-tion that the terms in which the past is criticized are specific to one'sown position, and require justification from within that position. Aclear instance of such a Kantian term of criticism is his characteri-zation of an opposed "Idealism" as making the world "empiricallyideal and transcendentally real"; another is his diagnosis of "dialec-tical illusion.") But "the past" does not in this context refer simplyto the historical past; it refers to one's own past, to what is past, orwhat has passed, within oneself. One could say that in a modernistsituation "past" loses its temporal accent and means anything "notpresent." Meaning what one says becomes a matter of making one'ssense present to oneself. This is the way I understand Wittgenstein'shaving described his later philosophy as an effort to "bring wordsback" to their everyday use (Philosophical Investigations, 6; myemphasis), as though the words we use in philosophy, in any reflec-tion about our concerns, are away.