【24h】

Blanchot and Gandhi

机译:Blanchot和甘地

获取原文
获取原文并翻译 | 示例
           

摘要

It was Romain Rolland who first introduced Gandhi to France. At home, Rolland had been a bête noire of the nationalist right since his pacifist declarations during the First World War. A major adversary was Henri Massis. For Massis, as for Catholic nationalists more generally, French civilisation was the foundation of the Western world, which is to say, of humanity itself. In their eyes, Asia and its representatives (Gandhi, Tagore) were the agents of an assault on the West, which had been fatally weakened by what he called the “historical break” of 1917. Beginning with a close reading of Massis’s Defence of the West (1927), this study argues that the perceived threat of Asia in the 1920s, typified both politically and spiritually by the figure of Gandhi, was exclusively an issue for the Western mind. While appearing to adopt a historical and geopolitical perspective, Massis’s book is entirely in thrall to phantasmatic vision. The “historic break” it refers to lies first and foremost within the idea of the West and the Catholic notion of the person that provides its subject. The study moves on to contrast the total absence of Massis’s phantasmatic fears in the generation of young Catholic nationalists for whom he becomes a friend and mentor. In various ways, Gandhi is taken seriously by them and respected. Tracing the developing response to Gandhi in the writing of one of them — Maurice Blanchot — the study seeks to show how the mysticism without Christianity which Blanchot initially attributes to Gandhi evolves, between 1931 and 1944, into a mysticism without mysticism which becomes the basis for Blanchot’s narratives. These establish themselves at the very heart of the phantasmatic processes which produce the grand narrative of Western decline, and by harnessing them in language, effect a dispiriting of the mind which breaks with the Western idea entirely.View full textDownload full textRelated var addthis_config = { ui_cobrand: "Taylor & Francis Online", services_compact: "citeulike,netvibes,twitter,technorati,delicious,linkedin,facebook,stumbleupon,digg,google,more", pubid: "ra-4dff56cd6bb1830b" }; Add to shortlist Link Permalink http://dx.doi.org/10.1080/14797585.2011.642110
机译:罗曼·罗兰(Romain Rolland)首次将甘地引入法国。自第一次世界大战以来,罗兰德(Rolland)在和平主义者的宣言中以来,就一直是他的民族主义权利的提倡者。主要对手是亨利·马西斯(Henri Massis)。对于马西斯而言,对于天主教民族主义者而言,法国文明是西方世界(也就是说,人类自身)的基础。在他们看来,亚洲及其代表(甘地,泰戈尔)是对西方发动袭击的代理人,而西方对他的袭击已被他所谓的1917年“历史性突破”致命地削弱了。这项研究认为,“西方的防御”(1927年)认为,甘地人物在政治上和精神上都代表着1920年代的亚洲威胁,这完全是西方人的问题。虽然Massis的著作似乎采用了历史和地缘政治的观点,但完全受幻觉的迷住。它所指的“历史性断裂”首先是在西方观念和提供这一主题的人的天主教观念之内。这项研究与在年轻的天主教民族主义者中成为他的朋友和导师的一代人相比,完全没有了马西斯的幻象恐惧。甘地在各种方面都受到他们的重视和尊重。在其中之一莫里斯·布兰科特(Maurice Blanchot)的写作中,追溯了对甘地的不断发展的反应。该研究旨在显示,布兰科特最初将其归因于甘地的没有基督教的神秘主义在1931年至1944年之间如何演变成没有神秘主义的神秘主义。成为Blanchot叙述的基础。它们建立在产生西方衰落的宏大叙事的幻象过程的核心,并通过在语言中加以利用,使人的精神沮丧,从而完全破坏了西方的思想。查看全文下载全文相关的var addthis_config = { ui_cobrand:“ Taylor&Francis Online”,servicescompact:“ citeulike,netvibes,twitter,technorati,delicious,linkedin,facebook,stumbleupon,digg,google,更多”,发布:“ ra-4dff56cd6bb1830b”};添加到候选列表链接永久链接http://dx.doi.org/10.1080/14797585.2011.642110

著录项

相似文献

  • 外文文献
  • 中文文献
  • 专利
获取原文

客服邮箱:kefu@zhangqiaokeyan.com

京公网安备:11010802029741号 ICP备案号:京ICP备15016152号-6 六维联合信息科技 (北京) 有限公司©版权所有
  • 客服微信

  • 服务号