Memory, History, Forgetting

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出版者:University Of Chicago Press
作者:Paul Ricoeur
出品人:
頁數:624
译者:David Pellauer
出版時間:2006-8-15
價格:USD 32.00
裝幀:Paperback
isbn號碼:9780226713427
叢書系列:
圖書標籤:
  • 哲學
  • Ricoeur
  • 思想史
  • Philosophy
  • 記憶、曆史與遺忘
  • 記憶
  • 曆史
  • 記憶與曆史
  • 記憶
  • 曆史
  • 遺忘
  • 文化研究
  • 社會學
  • 心理學
  • 敘事學
  • 身份認同
  • 集體記憶
  • 個人記憶
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具體描述

Why do major historical events such as the Holocaust occupy the forefront of the collective consciousness, while profound moments such as the Armenian genocide, the McCarthy era, and France's role in North Africa stand distantly behind? Is it possible that history "overly remembers" some events at the expense of others? A landmark work in philosophy, Paul Ricoeur's Memory, History, Forgetting examines this reciprocal relationship between remembering and forgetting, showing how it affects both the perception of historical experience and the production of historical narrative.

Memory, History, Forgetting, like its title, is divided into three major sections. Ricoeur first takes a phenomenological approach to memory and mnemonical devices. The underlying question here is how a memory of present can be of something absent, the past. The second section addresses recent work by historians by reopening the question of the nature and truth of historical knowledge. Ricoeur explores whether historians, who can write a history of memory, can truly break with all dependence on memory, including memories that resist representation. The third and final section is a profound meditation on the necessity of forgetting as a condition for the possibility of remembering, and whether there can be something like happy forgetting in parallel to happy memory. Throughout the book there are careful and close readings of the texts of Aristotle and Plato, of Descartes and Kant, and of Halbwachs and Pierre Nora.

A momentous achievement in the career of one of the most significant philosophers of our age, Memory, History, Forgetting provides the crucial link between Ricoeur's Time and Narrative and Oneself as Another and his recent reflections on ethics and the problems of responsibility and representation.

?His success in revealing the internal relations between recalling and forgetting, and how this dynamic becomes problematic in light of events once present but now past, will inspire academic dialogue and response but also holds great appeal to educated general readers in search of both method for and insight from considering the ethical ramifications of modern events. . . . It is indeed a master work, not only in Ricoeur?s own vita but also in contemporary European philosophy.??Library Journal

?Ricoeur writes the best kind of philosophy?critical, economical, and clear.?? New York Times Book Review

著者簡介

保羅·利科(Paul Ricoeur),法國著名哲學傢、當代最重要的解釋學傢之一。曾任法國斯特拉斯堡大學、巴黎大學、南特大學教授,並為美國芝加哥大學、耶魯大學,加拿大濛特利爾大學等大學客座教授。

1913年2月27日,利科生於法國南部小鎮Valence的一個新教傢庭。他一生頗為坎坷,幾乎曆經20世紀所有重大事件。一戰中,他成瞭戰爭孤兒;二戰中,他成瞭波蘭戰俘營裏的囚徒。二戰結束後,利科迴到巴黎繼續求學,在高校任教不久,他又被捲入1968年法國著名的“五月風暴”。他心灰意冷,辭去教職,遠走異鄉,長期在美國芝加哥大學任職,且在歐洲本土之外聲譽鵲起。直到上世紀80年代法國知識界纔意識到他們錯過瞭一位大哲,開始給予利科以一個思想傢應有的地位:他先後被授予利奧波德·盧卡斯奬、斯圖加特的黑格爾奬、法國的學術奬、道德與政治科學院奬。利科擔任瞭巴黎現象學詮釋學研究中心主任和法國國際哲學學會會長。退休之後,他還獲瑞士的巴爾贊奬(1999),日本的京都奬(2000),保羅四世教皇奬(2003)等等,尤其是2004年被美國國會圖書館授予有人文學科領域的諾貝爾奬之稱的剋魯格人文與社會科學終身成就奬。評委會認為:利科的成就在於“汲取瞭西方哲學的全部傳統來探索和解釋普遍的問題:什麼是自我?記憶是如何被運用和濫用的?責任的本質是什麼?”

盡管利科一生著述頗豐,但有人說,他的寫作和思考始終在迴應一個古老的命題:一個人如何在倫理生活中有確信地去行動。

2005年5月20日,利科在睡夢中安詳辭世。

圖書目錄

CONTENTS
Preface xv
PART I ON MEMORY AND RECOLLECTION 1
Chapter 1 Memory and Imagination 5
Reading Guidelines 5
The Greek Heritage 7
˜ Plato: The Present Representation of an Absent Thing 7
˜ Aristotle: “Memory Is of the Past” 15
A Phenomenological Sketch of Memory 21
Memories and Images 44
Chapter 2 The Exercise of Memory: Uses and Abuses 56
Reading Guidelines 56
The Abuses of Artificial Memory: The Feats of
Memorization 58
The Abuses of Natural Memory: Blocked Memory,
Manipulated Memory, Abusively Controlled Memory 68
˜ The Pathological-Therapeutic Level: Blocked Memory 69
˜ The Practical Level: Manipulated Memory 80
˜ The Ethico-Political Level: Obligated Memory 86
Chapter 3 Personal Memory, Collective Memory 93
Reading Guidelines 93
The Tradition of Inwardness 96
˜ Augustine 96
˜ Locke 102
˜ Husserl 109
The External Gaze: Maurice Halbwachs 120
Three Subjects of the Attribution of Memories: Ego, Collectives, Close
Relations 124
PART II HISTORY, EPISTEMOLOGY 133
Prelude History: Remedy or Poison? 141
Chapter 1 The Documentary Phase: Archived Memory 146
Reading Guidelines 146
Inhabited Space 147
Historical Time 153
Testimony 161
The Archive 166
Documentary Proof 176
Chapter 2 Explanation/Understanding 182
Reading Guidelines 182
Promoting the History of Mentalities 188
Some Advocates of Rigor: Michel Foucault, Michel de Certeau,
Norbert Elias 200
Variations in Scale 209
From the Idea of Mentality to That of Representation 216
˜ The Scale of Efficacy or of Coerciveness 218
˜ The Scale of Degrees of Legitimation 221
˜ The Scale of Nonquantitative Aspects of Social Times 223
The Dialectic of Representation 227
Chapter 3 The Historian’s Representation 234
Reading Guidelines 234
Representation and Narration 238
Representation and Rhetoric 248
The Historian’s Representation and the Prestige of the Image 261
Standing For 274
PART III THE HISTORICAL CONDITION 281
Prelude The Burden of History and the Nonhistorical 287
Chapter 1 The Critical Philosophy of History 293
Reading Guidelines 293
“Die Geschichte Selber,” “History Itself ” 296
“Our” Modernity 305
The Historian and the Judge 314
Interpretation in History 333
Chapter 2 History and Time 343
Reading Guidelines 343
Temporality 352
˜ Being-toward-Death 352
˜ Death in History 361
Historicity 369
˜ The Trajectory of the Term Geschichtlichkeit 370
˜ Historicity and Historiography 376
Within-Timeness: Being-“in”-Time 382
˜ Along the Path of the Inauthentic 382
˜ Within-Timeness and the Dialectic of Memory and History 384
Memory, Just a Province of History? 385
Memory, in Charge of History? 389
The Uncanniness of History 393
˜ Maurice Halbwachs: Memory Fractured by History 393
˜ Yerushalmi: “Historiography and Its Discontents” 397
˜ Pierre Nora: Strange Places of Memory 401
Chapter 3 Forgetting 412
Reading Guidelines 412
Forgetting and the Effacing of Traces 418
Forgetting and the Persistence of Traces 427
The Forgetting of Recollection: Uses and Abuses 443
˜ Forgetting and Blocked Memory 444
˜ Forgetting and Manipulated Memory 448
˜ Commanded Forgetting: Amnesty 452
Epilogue Difficult Forgiveness 457
The Forgiveness Equation 459
˜ Depth: The Fault 459
˜ Height: Forgiveness 466
The Odyssey of the Spirit of Forgiveness: The Passage through
Institutions 470
˜ Criminal Guilt and the Imprescriptible 471
˜ Political Guilt 474
˜ Moral Guilt 476
The Odyssey of the Spirit of Forgiveness: The Stage of Exchange 478
˜ The Economy of the Gift 479
˜ Gift and Forgiveness 481
The Return to the Self 486
˜ Forgiving and Promising 486
˜ Unbinding the Agent from the Act 489
Looking Back over an Itinerary: Recapitulation 493
˜ Happy Memory 494
˜ Unhappy History? 497
˜ Forgiveness and Forgetting 500
Notes 507
Works Cited 607
Index 627
· · · · · · (收起)

讀後感

評分

Eikon和tupos的对位。Phantasma和blasphamy的词源学联络。Pharmatika的隐喻:治疗学和规范理论(康吉莱姆的病态范畴学)。德 塞尔托:历史编纂学、神秘主义和神意历史的关系,承续沃格林、潘诺夫斯基,秩序主义诞生于此岸和彼岸的自明性居间状态(metaxy),Nous则是诸种神启的符...

評分

Eikon和tupos的对位。Phantasma和blasphamy的词源学联络。Pharmatika的隐喻:治疗学和规范理论(康吉莱姆的病态范畴学)。德 塞尔托:历史编纂学、神秘主义和神意历史的关系,承续沃格林、潘诺夫斯基,秩序主义诞生于此岸和彼岸的自明性居间状态(metaxy),Nous则是诸种神启的符...

評分

Eikon和tupos的对位。Phantasma和blasphamy的词源学联络。Pharmatika的隐喻:治疗学和规范理论(康吉莱姆的病态范畴学)。德 塞尔托:历史编纂学、神秘主义和神意历史的关系,承续沃格林、潘诺夫斯基,秩序主义诞生于此岸和彼岸的自明性居间状态(metaxy),Nous则是诸种神启的符...

評分

Eikon和tupos的对位。Phantasma和blasphamy的词源学联络。Pharmatika的隐喻:治疗学和规范理论(康吉莱姆的病态范畴学)。德 塞尔托:历史编纂学、神秘主义和神意历史的关系,承续沃格林、潘诺夫斯基,秩序主义诞生于此岸和彼岸的自明性居间状态(metaxy),Nous则是诸种神启的符...

評分

Eikon和tupos的对位。Phantasma和blasphamy的词源学联络。Pharmatika的隐喻:治疗学和规范理论(康吉莱姆的病态范畴学)。德 塞尔托:历史编纂学、神秘主义和神意历史的关系,承续沃格林、潘诺夫斯基,秩序主义诞生于此岸和彼岸的自明性居间状态(metaxy),Nous则是诸种神启的符...

用戶評價

评分

already the Nietzschean banner is posted in the title. an exponential growth of the second essay in the Untimely Meditations

评分

既然被刪瞭,就再寫一次: 利柯講到寬恕這一概念的底端是作惡之人對過錯的供認,頂端是寬恕者的頌歌,二者之間存在著一種縱嚮不對稱。而橫嚮上來看,如果把寬恕納入一種交換關係的話,隻有當一方請求寬恕,另一方纔有可能給予寬恕(此處利柯引瞭一個問題:我們能夠寬恕不承認自己過錯的人嗎?)。不妨問一句:真正作惡之人何時悔過,又可會有受害者對這樣的惡予以寬恕?

评分

羅裏吧嗦

评分

already the Nietzschean banner is posted in the title. an exponential growth of the second essay in the Untimely Meditations

评分

既然被刪瞭,就再寫一次: 利柯講到寬恕這一概念的底端是作惡之人對過錯的供認,頂端是寬恕者的頌歌,二者之間存在著一種縱嚮不對稱。而橫嚮上來看,如果把寬恕納入一種交換關係的話,隻有當一方請求寬恕,另一方纔有可能給予寬恕(此處利柯引瞭一個問題:我們能夠寬恕不承認自己過錯的人嗎?)。不妨問一句:真正作惡之人何時悔過,又可會有受害者對這樣的惡予以寬恕?

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