優良的閱讀(good reading)雖然基本上與愛情、道德或理智的活動有所不同，但它與這三者有其共通之處。
在愛情中，我們逃出自我以進入他者的生命。在道德的領域，每一公義、仁慈的行動都涉及把自己放在別人的位置而超越一己自私的個別性... ...我們每個人出自本性的即時衝動便是維護及榮耀自己。
然而，我們卻同時有另一種衝動，就是交出自我，糾正我們的自我主義，醫治我們的孤單。
在愛情、美德和知識的追求，以及在迎接藝術作品的過程中，我們正是這是這樣做。
明顯地，這過程可成為自我壯大的行動，卻又可以成為暫時隠滅自我的歷程。不過，這正是古舊弔詭的所在：凡喪失生卸的，必得著生命。(太10：39）
2012, 余達心, 詮釋：詮釋學的神學思考, 聆聽上帝愛的言說, p 250
(節錄自:)
C.S. Lewis, An Experiment in Criticism (Cambridge University Press: Cambridge, 1961)
“Good reading, therefore, though it is not essentially an affectional or moral or intellectual activity, has something in common with all three. In love we escape from our self into one other. In the moral sphere, every act of justice or charity involves putting ourselves in the other person’s place and thus transcending our own competitive particularity. In coming to understand anything we are rejecting the facts as they are for us in favour of the facts as they are. The primary impulse of each is to maintain and aggrandise himself. The secondary impulse is to go out of the self, to correct its provincialism and heal its loneliness. In love, in virtue, in the pursuit of knowledge, and in the receptions of the arts, we are doing this. Obviously this process can be described either as an enlargement or as a temporary annihilation of the self. But that is an old paradox; ‘he that loseth his life shall save it’” (p. 138).
在愛情中，我們逃出自我以進入他者的生命。在道德的領域，每一公
然而，我們卻同時有另一種衝動，就是交出自我，糾正我們的自我主
在愛情、美德和知識的追求，以及在迎接藝術作品的過程中，我們正
明顯地，這過程可成為自我壯大的行動，卻又可以成為暫時隠滅自我
2012, 余達心, 詮釋：詮釋學的神學思考, 聆聽上帝愛的言說, p 250
(節錄自:)
C.S. Lewis, An Experiment in Criticism (Cambridge University Press: Cambridge, 1961)
“Good reading, therefore, though it is not essentially an affectional or moral or intellectual activity, has something in common with all three. In love we escape from our self into one other. In the moral sphere, every act of justice or charity involves putting ourselves in the other person’s place and thus transcending our own competitive particularity. In coming to understand anything we are rejecting the facts as they are for us in favour of the facts as they are. The primary impulse of each is to maintain and aggrandise himself. The secondary impulse is to go out of the self, to correct its provincialism and heal its loneliness. In love, in virtue, in the pursuit of knowledge, and in the receptions of the arts, we are doing this. Obviously this process can be described either as an enlargement or as a temporary annihilation of the self. But that is an old paradox; ‘he that loseth his life shall save it’” (p. 138).
留言
張貼留言