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A HISTORICAL STUDY ON THE REPRESENTATIONS OF REASON IN ENGLISH LITERATURE

英国文学中理性表述的历史研究

基本信息

批准号：
06451079
负责人：
TAKADA Yasunari
金额：
$ 3.9万
依托单位：
UNIVERSITY OF TOKYO
依托单位国家：
日本
项目类别：
Grant-in-Aid for General Scientific Research (B)
财政年份：
1994
资助国家：
日本
起止时间：
1994 至 1995
项目状态：
已结题

项目摘要

Our research is mainly conducted around the following two problematics.(1) In constructing a "history" as the story of human beings, there have been as bssic structures both the "cyclic" view and the "linear" conception. The former originates in Classical Antiquity and the latter, having its beginning and end, in the Jewish salvation history. In both instances, it is necessary to present a reasonable explanation of those "historical" events and affairs, which are by their nature essentially "accidantal." In the former case, "reason" tries see in the cyclic movements the "repetitive" structure, which she adopts positively as a principle in historical recognition and understanding. At the same time, however, there is a possibility in which the "repetitive" structure, taken negatively, brings about a nihilistic historical outlook. In the latter case, its "linear" structure, which must essentially be regarded as "irrational" because of God's arbitrary intervention, comes to be represented as Hegel's "cunning of reason." This view is based on the historical assumption that the "linear" structure has been "secularized" and transformed into the modern idea of "progress."(2) If the modern representations of reason is given a symbolic expression in such a "conceptual structure" as the Hegelian "absolute spirit, " and at the same time is bound to face some of the important major political issues, then the "historical reason" in "post-modernity" should inevitably be on guard against any form of political power. At the same time, it must try to establish its own priciple or foundation in relation to various forms of media, which has increasingly gained their momentum. This "historical reason" in "post-modernity" has come to be represented something like "difference, " which Derrida detects between "power" and "knowledge" and shows us in an ingenious manner.

我们的研究主要围绕以下两个问题展开。(1)在建构作为人类故事的“历史”时，有“循环”观和“线性”观作为基本结构。前者起源于古典时代，后者有始有终，在犹太人的救赎史上。在这两种情况下，有必要对那些“历史”事件和事务提出合理的解释，因为它们本质上是“偶然的”。在前一种情况下，“理性”试图在循环运动中看到“重复”的结构，她积极地将其作为历史认识和理解的原则。然而，与此同时，从消极的角度来看，这种“重复”的结构有可能带来虚无主义的历史观。在后一种情况下，它的“线性”结构，本质上必须被视为“非理性”，因为上帝的任意干预，来表示为黑格尔的“狡猾的原因。这种观点是基于这样一种历史假设，即“线性”结构已经“世俗化”，并转化为现代的“进步”观念。（2）如果理性的现代表征在黑格尔的“绝对精神“这样的“概念结构”中得到象征性的表达，同时又必然面临一些重大的政治问题，那么“后现代”中的“历史理性”就必然要警惕任何形式的政治权力。与此同时，它必须努力建立自己与各种形式的媒体有关的原则或基础，这些媒体的势头越来越大。“后现代性”中的这种“历史理性”已经被表现为类似“差异”的东西，德里达在“权力”与“知识”之间发现了这种差异，并以巧妙的方式向我们展示了这种差异。