邪恶的两张面孔:根本的邪恶和平庸的邪恶——汉娜·阿伦特对极权主义制度下的邪恶现象的批判

汉娜.阿伦特对极权主义制度下的邪恶现象有两种表述方式,即“根本的邪恶”和“平庸的邪恶”。前者的根本特征表现为破坏了人类发展和和进步的概念,致力于把人变成多余的人的事业,以及消灭了人的法律人格、道德人格以及作为个体的人;后者的特征体现为无思想和肤浅性。阿伦特为思考极权主义专制制度下邪恶现象产生的根源以及个人应该担负何种道德责任提供了一种全新的视角,从而为建立一种以思想为核心的个人责任伦理提供了理论上的可能。     

A review of Haim Gordon, 2000, Dwelling poetically. Educational challenges in Heidegger's thinking on poetry. Amsterdam/Atlanta: Rodopi

Studies in Philosophy and Education -     

Violence in Camus and Sartre: Ambiguities

The friendship between Albert Camus and Jean‐Paul Sartre was torn apart over the question of the justifiability of violence in the service of a desired political end. I argue that the undeniable political and moral differences between Sartre and Camus are in fact ones of emphasis and not, as they themselves came to believe, ones of total opposition. A careful consideration of points of connection, however ambiguous, allows for a more nuanced narrative of Sartre’s and Camus’s famous relationship and of debates about justice and the legitimacy of violence that remain central to our contemporary world.     

Hear No Evil,See No Evil,Think No Evil: Ethics and the Appeal to Experience

This essay distinguishes three types of appeals to experience in ethics, identifies problems with appealing to experience, and argues that appeals to experience must be open to critical assessment, if experientially-based arguments are to be useful. Unless competing and potentially irreconcilable experiences can be assessed and adjudicated, experientially-based arguments will be problematic. The paper recommends thinking of the appeal to experience as a kind of story telling to be evaluated as other stories are.     

Sartre and Bergson: A Disagreement about Nothingness

Abstract

Henri Bergson's philosophy, which Sartre studied as a student, had a profound but largely neglected influence on his thinking. In this paper I focus on the new light that recognition of this influence throws on Sartre's central argument about the relationship between negation and nothingness in his Being and Nothingness. Sartre's argument is in part a response to Bergson's dismissive, eliminativist account of nothingness in Creative Evolution (1907): the objections to the concept of nothingness with which Sartre engages are precisely those raised by Bergson. Even if Sartre's account of nothingness in its entirety is found to be flawed, I argue that the points he makes specifically against Bergson are powerful.

My discussion concludes with a brief examination of the wider philosophical background to Sartre's and Bergson's discussion of nothingness: here I point to some important aspects of Sartre's early philosophy, including some features of his conception of nothingness, that may testify to Bergson's positive influence on his thought.     

God and Evil: A Dialogue

There is a lot of badness around. And many have concluded that there is, therefore, no God. Why? Because God is commonly said to be omnipotent (all‐powerful), omniscient (all‐knowing), and good, and because it seems hard to see how such a God could ever permit the existence of the horrors we find in the world. But does evil show that God does not exist? Many people believe that it does. But what might they say to someone who takes the opposite view? Perhaps they might start by arguing as John does with Ron in the following discussion.     

Overshadowing the Reminiscence Bump: Memories of a Struggle for Independence

We describe a study in which young and older groups of Bangladeshi participants recalled and dated autobiographical memories from across the lifespan. Memories were subsequently plotted in terms of the age of participants at time of encoding. As expected the reminiscence bump, preferential recall of memories from the period of 10 to 30 years of age, was observed. This was very marked in the younger group and but less so in the older group who also showed a second bump in the period 35 to 55 years of age. This second bump corresponded to the period of national conflict between Pakistan and the Bengalee people that resulted in the formation of an independent Bangladesh. It is proposed that both the reminiscence bump and later periods of unexpected rises in recall can be accounted for by the raised accessibility of sets of memories and this in turn is a product of the privileged encoding of highly self-relevant experiences.     

Chinese Avant-Garde Art: Body and Spirit Struggle for a New Cultural Identity

Chinese avant-garde art exploded onto the art world in 1989, a few months before the student protest and the brutal crack down at Tian An Men Square. After decades of cultural repression, deep national humiliations by the West, and the catastrophic destruction of lives, property, and culture from Mao's Cultural Revolution, the Chinese avant-garde was a movement that was searching for a new cultural identity. I call this continuing movement, where artists whose art challenged authorities and shook up the collective malaise, the third phase of the Cultural Revolution. I chose to write about two artists with very different artistic visions, yet both succeeded in expressing the tension and struggle of the opposites between tradition and modernity, body and spirit. Xu Bing created a monumental work named Book from the Sky. Xu carved thousands of woodblocks of “pseudo” Chinese characters that are unreadable and meaningless. They were then printed and exhibited elegantly in printed scrolls. In his attacking and making the Chinese written word meaningless, Xu was questioning the traditional definition of “Chineseness.” The second artist, Zhang Huan, used body, often his own body, as the artistic medium. From his early performance art to photographic images and then self sculpture, Zhang moved from body, to culture, to spirit, from personal to transpersonal.