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Cytat
Do celu tam się wysiada. Lec Stanisław Jerzy (pierw. de Tusch-Letz, 1909-1966)
A bogowie grają w kości i nie pytają wcale czy chcesz przyłączyć się do gry (. . . ) Bogowie kpią sobie z twojego poukładanego życia (. . . ) nie przejmują się zbytnio ani naszymi planami na przyszłość ani oczekiwaniami. Gdzieś we wszechświecie rzucają kości i przypadkiem wypada twoja kolej. I odtąd zwyciężyć lub przegrać - to tylko kwestia szczęścia. Borys Pasternak
Idąc po kurzych jajach nie podskakuj. Przysłowie szkockie
I Herkules nie poradzi przeciwko wielu.
Dialog półinteligentów równa się monologowi ćwierćinteligenta. Stanisław Jerzy Lec (pierw. de Tusch - Letz, 1909-1966)
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.Indeed, Marxists of the 1920s such as Li Dazhao, Qu Qiubai – and the historian and literary figure Guo Moruo (1892–1978) – shared a belief in reality as organismic and vital.Such views were popular in the wake ofPolitics and culture in the May Fourth movement 167World War I, associated with the popular philosopher Henri Bergson.Along with Daoism and Buddhism, this resulted in a faith in the empathic commonality of life into which individuals must surrender themselves.Before his conversion to Marxism, Guo wrote in 1922: Pantheism is atheism.If all natural phenomena are manifestations of God, and I also am a manifestation of God, then I am God, and all natural phenomena are manifestations of me.When a man has lost his Self and become one with God, he transcends time and space and sees life and death as one.But when a man becomes aware of his Self, he sees only the alternation and inconstancy of the external appearance of the myriad phenomena of the universe and of his own external appearance, and a feeling of sorrow about life and death, being and non-being is born within him.From this empathy with the universe – so like Kang Youwei’s youthful awakening forty years earlier – Guo drew activist conclusions: “With the same energy with which a lion strikes its prey, with the whole body and the whole soul, one must seek self-realization in the fulfillment of every moment.”31This might be called mystical activism rather than mystical escapism.The modern nation and limits of changeWhat remained of May Fourth ideals once the demonstrations petered out?Warlords and – often standing behind them in the shadows – the foreign Powers dominated politics.Urban society was illiberal and increasingly consumerist, while rural society seemed not to change at all.Nationalist trends – with their tendency toward self-glorification of the group, silencing of dissent, anti-cosmopolitanism, and demands for unity – could repress movements for democracy and cultural criticism.32 This was not a dilemma unique to China, of course.However, the anti-traditionalism of the leaders of the New Culture movement was especially strong, which left them vulnerable to charges of “cultural treason.” When competing and complementary needs for national unity, social justice, and democracy and individualism are openly debated, a balance may be struck.But the issues may not be openly debated.Something of this kind of subliminal discourse affected the“Women’s Question” in May Fourth China.For just as radicals proposed the equality of women, they could not escape a larger discourse in which femininity was associated with weakness and national disgrace, while masculine qualities of aggressiveness and bravery were associated with national salvation.Women were increasingly expected to act like men – up to a point.Moreover, Chen Duxiu, Lu Xun, and other radicals directly attacked the effeminate “pale-faced scholar.”China was criticized as decadent and degenerate.The “race” itself had been degenerating for hundreds, perhaps thousands of years.33 Attacks on168Nationalism and revolution, 1919–37polygamy and concubinage might be made in terms of individual rights, but they were also said to weaken the race.The double standard whereby men were allowed multiple partners, it was said, spread syphilis.Eugenics became a popular cause.“Race betterment” would be achieved through monogamous marriage between healthy partners.Castration and emasculation became metaphors for the fate of the nation.Prostitution and also homosexuality became symbols of China’s ills.Both were outside of legal marriage and neither contributed to procreation and the advancement of the nation.The International Settlement of Shanghai alone was estimated to provide employment for 70,000 prostitutes, servicing the increasing numbers of unattached male workers.In the hygienic version of Chinese nationalism, both female lust and male excess weakened the individual and therefore the nation.This was not entirely a new idea.Female sexuality had been tightly regulated by law and custom during the Ming and Qing dynasties.Male sexuality, on the other hand, was given some scope outside of the needs of the patriline.Traditional elites tended not to distinguish “homosexual” and “heterosexual” categories of behavior, individual preference, or personality types
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