(一)《The Emperor’s New Clothes》是 Hans Christian Andersen 的著名故事之一。课本采用的文章是经过改写的。因为是名著,改写本很多,人教社1984年第一版(1985年4月第一次印刷)高级中学课本(英语)第一册的第七、八课所使用的就是再...(一)《The Emperor’s New Clothes》是 Hans Christian Andersen 的著名故事之一。课本采用的文章是经过改写的。因为是名著,改写本很多,人教社1984年第一版(1985年4月第一次印刷)高级中学课本(英语)第一册的第七、八课所使用的就是再改写1981年1月出版的高一试用本的文章。展开更多
For a long period Ye Shengtao＇s ＂The Emperor＇s New Clothes＂ has been read as a simple fairytale along with his other fairytale writings. Its politico-philosophical implications thus is blurred by students＇ focus ...For a long period Ye Shengtao＇s ＂The Emperor＇s New Clothes＂ has been read as a simple fairytale along with his other fairytale writings. Its politico-philosophical implications thus is blurred by students＇ focus on the ＂historical context＂ of the 1930s of China, when Ye Shengtao＇s fairytales were composed. This essay argues that Ye Shengtao＇s ＂The Emperor＇s New Clothes＂ could be dealt with as a politico-philosophical text, despite or because of the historical context of China at that time which does not provide a political reality corresponding to what is called ＂sovereignty＂ in its classical sense in the field of political science. By interpreting Ye Shengtao＇s ＂The Emperor＇s New Clothes＂ from a perspective of conceptual analysis by reading it together with other two stories about the same topic written by Hans Andersen and Juan Manuel, this essay also attempts to read the story against the grain of the history of modem Chinese literature, taking it as an allegory of sovereignty and its fragility, staging it theoretically with philosophical thoughts on sovereignty in the works of, for example, Hobbes, Spinoza, Jacques Derrida, and Giorgio Agamben. While Manuel＇s story first puts forth the problematic of sovereignty, Andersen＇s version pushes to the extreme the logic of self-legitimation carried out by the narrative of sovereignty. Ye Shengtao＇s rewriting, in this textual context, deconstructs this logic and points out a possibility of the politics of democracy.展开更多
宗教是统治者控制社会的一种有效手段。①多神教(又称异教)在很长一段时期内是罗马帝国统治者建立和巩固政权的工具之一。拜占庭帝国建立初期境内的多神教与基督教呈并存态势。一方面,新帝国与基督教之间尚未建立起牢固的同盟关系,②君...宗教是统治者控制社会的一种有效手段。①多神教(又称异教)在很长一段时期内是罗马帝国统治者建立和巩固政权的工具之一。拜占庭帝国建立初期境内的多神教与基督教呈并存态势。一方面,新帝国与基督教之间尚未建立起牢固的同盟关系,②君士坦丁大帝(Constantine I The Great,272-337)及其子既支持基督教发展又承担着多神教大祭司职能。另一方面,这两任皇帝均在实行宗教宽容政策的同时支持基督教,基督教在二人治下发展迅猛。两种宗教并存局面给后世统治者留下难题:如果多神教和一神教无法共存.展开更多
文摘(一)《The Emperor’s New Clothes》是 Hans Christian Andersen 的著名故事之一。课本采用的文章是经过改写的。因为是名著,改写本很多,人教社1984年第一版(1985年4月第一次印刷)高级中学课本(英语)第一册的第七、八课所使用的就是再改写1981年1月出版的高一试用本的文章。
文摘For a long period Ye Shengtao＇s ＂The Emperor＇s New Clothes＂ has been read as a simple fairytale along with his other fairytale writings. Its politico-philosophical implications thus is blurred by students＇ focus on the ＂historical context＂ of the 1930s of China, when Ye Shengtao＇s fairytales were composed. This essay argues that Ye Shengtao＇s ＂The Emperor＇s New Clothes＂ could be dealt with as a politico-philosophical text, despite or because of the historical context of China at that time which does not provide a political reality corresponding to what is called ＂sovereignty＂ in its classical sense in the field of political science. By interpreting Ye Shengtao＇s ＂The Emperor＇s New Clothes＂ from a perspective of conceptual analysis by reading it together with other two stories about the same topic written by Hans Andersen and Juan Manuel, this essay also attempts to read the story against the grain of the history of modem Chinese literature, taking it as an allegory of sovereignty and its fragility, staging it theoretically with philosophical thoughts on sovereignty in the works of, for example, Hobbes, Spinoza, Jacques Derrida, and Giorgio Agamben. While Manuel＇s story first puts forth the problematic of sovereignty, Andersen＇s version pushes to the extreme the logic of self-legitimation carried out by the narrative of sovereignty. Ye Shengtao＇s rewriting, in this textual context, deconstructs this logic and points out a possibility of the politics of democracy.
文摘宗教是统治者控制社会的一种有效手段。①多神教(又称异教)在很长一段时期内是罗马帝国统治者建立和巩固政权的工具之一。拜占庭帝国建立初期境内的多神教与基督教呈并存态势。一方面,新帝国与基督教之间尚未建立起牢固的同盟关系,②君士坦丁大帝(Constantine I The Great,272-337)及其子既支持基督教发展又承担着多神教大祭司职能。另一方面,这两任皇帝均在实行宗教宽容政策的同时支持基督教,基督教在二人治下发展迅猛。两种宗教并存局面给后世统治者留下难题:如果多神教和一神教无法共存.
