This paper is to explore Maggie＇s dream in The Mill on the Floss （1980） and how it both discloses the complicated inner world of the protagonist and forecasts the plot development. In this episode, Maggie has to be...This paper is to explore Maggie＇s dream in The Mill on the Floss （1980） and how it both discloses the complicated inner world of the protagonist and forecasts the plot development. In this episode, Maggie has to be faced with all the important relations of her life, each making different claims on her conscience. It is also the critical moment when Maggie achieves sober self-knowledge, therefore coming to the hardest decision in the choice between family, love and friendship. It juxtaposes illusion and reality through multiple levels of overlapping in images and scenes, which illustrates how unconscious feelings work effect on Maggie＇s conscious action. This episode is typical of George Eliot＇s literary presentation of unconscious, which not only reveals her keen observation of human psyche, but also demonstrates the general achievement of the 19th century psychologists in the related field.展开更多
This paper analyzes the concept of Narcissism which stands behind the theory and critique of particular psychological manifestations of personality. I argue that this concept is essentially a trope of reflection and t...This paper analyzes the concept of Narcissism which stands behind the theory and critique of particular psychological manifestations of personality. I argue that this concept is essentially a trope of reflection and that reflection is thought of itself as itself which involves a ＂turning around upon oneself.＂ But we do not see ourselves as we actually are, or in our entirety as a physical entity; self knowledge is limited by our nature. What we do not see or attend to is glossed over with the idealizations that are attached to our interest and these are informed by instinctual, or unconscious, intent. The relation between self and other is both contained by and expressed in interpersonal and societal interaction, but still there is an inner aspect that remains sovereign and intimate. Societal values inform our identity, but cannot touch the inner self （or intimate self）. We only ever experience ourselves no matter how similar or intimate we are to others. Although physically different from others we mostly aim to be known （identified） in accordance with our own sense of value and self estimation, yet we do not escape judgment from others. One may resist any evidence or opinions about themselves from others that are not in accord with this sense of self value whilst easily accepting ideas and values to be true or accurate facts about them that they only wish to be true. From these two sources of ideas of oneself, internal and externally derived, we form a sense of ourself in comparison to ideal others. This sense of identity informs our actions and choices. We may continually monitor the effect our self-belief has on others and adjust our self-attitude accordingly. Or we may fail to see that others do not share those beliefs we have about ourselves （e.g., a job interview）. Narcissism is a human tendency to either exaggerate or underrate one＇s power or beauty and this leads to false self beliefs. These ideas about oneself are ego-syntonic, within the boundary of the ego, and are thus not （immediately） experienced as being false. Thus, the question as to what is real and what is imagined is at stake in considering how we reflect upon a self which is essentially also a reflection of how others see them. The concept of Narcissism involves this inviolable choice to act for ourself or for others＇ sake in the pursuit of freedom and satisfaction in social interactions. Taken as an axiologicaUy neutral mode of analysis, Narcissism illuminates the problem of being self in the world of others and goes to the possibility of self determination and knowledge. Specifically, I aim to show that self reflection is the key element of the idea or thought of self, but that form of reflection alone is not enough to ensure error since it is based on a fundamental illusion of ego integrity. However, the attentive mindfulness or open ideation of a purer form of thought which I term ＂active reflection＂ allows the possibility of new perspectives hitherto unavailable to the self to form, ensuring that rectification can proceed from experience展开更多
Over the last 30 years, environmental philosophers and ecological researchers have turned their attention to the possibilities of narratives： the stories people tell about their lives in conjunction with the human an...Over the last 30 years, environmental philosophers and ecological researchers have turned their attention to the possibilities of narratives： the stories people tell about their lives in conjunction with the human and non-human agents they live with. An interest in narrative environmental ethics reflects a re-evaluation of canonical ecophilosophical texts. Works such as Paul W. Taylor＇s Respect for Nature suggest an essentialist view of environmental ethics in which predetermined principles are imposed on places and situations. On the other hand, Aldo Leopold＇s A Sand County Almanac combines first-person prose with science-based explanations of the ＂biotic pyramid＂ towards the development of a land ethic. Examples, such as Leopold＇s, of narrative ethics are thought to offer relational, place-based, non-authoritative, and non-anthropocentric models. This article examines three critical components of environmental narratives： self, context, and tradition. In order for environmental narratives to advance ecological ethics, they must be accompanied by the tradition of natural science （geology, ecology, and evolution） to provide the ＂sponsoring ground＂ for ethical concern and action. The role of natural science as a tradition--and indeed one of many--in narrative ethics provides the basis for ecological selfhood in the context of place. These assertions will be supported by an analysis of the environmental narratives of Karen Warren and Jim Cheney. However, in the temporally expansive and ecologically conscious poetic narratives of John Kinsella we find an environmental ethics deeply rooted in the material realities of place.展开更多
文摘This paper is to explore Maggie＇s dream in The Mill on the Floss （1980） and how it both discloses the complicated inner world of the protagonist and forecasts the plot development. In this episode, Maggie has to be faced with all the important relations of her life, each making different claims on her conscience. It is also the critical moment when Maggie achieves sober self-knowledge, therefore coming to the hardest decision in the choice between family, love and friendship. It juxtaposes illusion and reality through multiple levels of overlapping in images and scenes, which illustrates how unconscious feelings work effect on Maggie＇s conscious action. This episode is typical of George Eliot＇s literary presentation of unconscious, which not only reveals her keen observation of human psyche, but also demonstrates the general achievement of the 19th century psychologists in the related field.
文摘This paper analyzes the concept of Narcissism which stands behind the theory and critique of particular psychological manifestations of personality. I argue that this concept is essentially a trope of reflection and that reflection is thought of itself as itself which involves a ＂turning around upon oneself.＂ But we do not see ourselves as we actually are, or in our entirety as a physical entity; self knowledge is limited by our nature. What we do not see or attend to is glossed over with the idealizations that are attached to our interest and these are informed by instinctual, or unconscious, intent. The relation between self and other is both contained by and expressed in interpersonal and societal interaction, but still there is an inner aspect that remains sovereign and intimate. Societal values inform our identity, but cannot touch the inner self （or intimate self）. We only ever experience ourselves no matter how similar or intimate we are to others. Although physically different from others we mostly aim to be known （identified） in accordance with our own sense of value and self estimation, yet we do not escape judgment from others. One may resist any evidence or opinions about themselves from others that are not in accord with this sense of self value whilst easily accepting ideas and values to be true or accurate facts about them that they only wish to be true. From these two sources of ideas of oneself, internal and externally derived, we form a sense of ourself in comparison to ideal others. This sense of identity informs our actions and choices. We may continually monitor the effect our self-belief has on others and adjust our self-attitude accordingly. Or we may fail to see that others do not share those beliefs we have about ourselves （e.g., a job interview）. Narcissism is a human tendency to either exaggerate or underrate one＇s power or beauty and this leads to false self beliefs. These ideas about oneself are ego-syntonic, within the boundary of the ego, and are thus not （immediately） experienced as being false. Thus, the question as to what is real and what is imagined is at stake in considering how we reflect upon a self which is essentially also a reflection of how others see them. The concept of Narcissism involves this inviolable choice to act for ourself or for others＇ sake in the pursuit of freedom and satisfaction in social interactions. Taken as an axiologicaUy neutral mode of analysis, Narcissism illuminates the problem of being self in the world of others and goes to the possibility of self determination and knowledge. Specifically, I aim to show that self reflection is the key element of the idea or thought of self, but that form of reflection alone is not enough to ensure error since it is based on a fundamental illusion of ego integrity. However, the attentive mindfulness or open ideation of a purer form of thought which I term ＂active reflection＂ allows the possibility of new perspectives hitherto unavailable to the self to form, ensuring that rectification can proceed from experience
文摘Over the last 30 years, environmental philosophers and ecological researchers have turned their attention to the possibilities of narratives： the stories people tell about their lives in conjunction with the human and non-human agents they live with. An interest in narrative environmental ethics reflects a re-evaluation of canonical ecophilosophical texts. Works such as Paul W. Taylor＇s Respect for Nature suggest an essentialist view of environmental ethics in which predetermined principles are imposed on places and situations. On the other hand, Aldo Leopold＇s A Sand County Almanac combines first-person prose with science-based explanations of the ＂biotic pyramid＂ towards the development of a land ethic. Examples, such as Leopold＇s, of narrative ethics are thought to offer relational, place-based, non-authoritative, and non-anthropocentric models. This article examines three critical components of environmental narratives： self, context, and tradition. In order for environmental narratives to advance ecological ethics, they must be accompanied by the tradition of natural science （geology, ecology, and evolution） to provide the ＂sponsoring ground＂ for ethical concern and action. The role of natural science as a tradition--and indeed one of many--in narrative ethics provides the basis for ecological selfhood in the context of place. These assertions will be supported by an analysis of the environmental narratives of Karen Warren and Jim Cheney. However, in the temporally expansive and ecologically conscious poetic narratives of John Kinsella we find an environmental ethics deeply rooted in the material realities of place.
