The notion of suffering carries with it aspects which are private and individual on the one hand, and social and lingual on the other. I would pay attention to the latter part of the suffering notion, where the notion...The notion of suffering carries with it aspects which are private and individual on the one hand, and social and lingual on the other. I would pay attention to the latter part of the suffering notion, where the notion of suffering is recognized to be primitive by almost all the theories of human values. This primitive character allows a commensurable basis on the basis of which most plural theories share something in common to talk objectively to each other. In this paper, I would like to offer three arguments in order to advance a thesis that one＇s suffering is redemptive of others. First, the conservation law of mass says that matter of a closed system can neither be created nor destroyed, although it may be differently rearranged. This may be applied to the experience of suffering, to allow the conservation law of suffering： My unjust self-interest costs pains in others to the level of the same amount but if I voluntarily suffer a sacrifice, others will have their pains lightened to the analogous level. Second, notion of yin-yang helps to support the redemptive thesis of suffering. The notion says that all things in the reality consist of two complementary opposite Capacities that interact within a greater whole, as part of a dynamic system. Then, my acceptance of suffering and the decrease of other＇s pain are two complementary capacities of one reality. Third, any person is responsible for his own act, so is a society as a whole. Then, as an individual restores his damaged person, when he commits a crime, by being suffered or punished, a society restores itself to its own proper state, when any member of the society is wronged, by suffering communally in one way or other.展开更多
文摘The notion of suffering carries with it aspects which are private and individual on the one hand, and social and lingual on the other. I would pay attention to the latter part of the suffering notion, where the notion of suffering is recognized to be primitive by almost all the theories of human values. This primitive character allows a commensurable basis on the basis of which most plural theories share something in common to talk objectively to each other. In this paper, I would like to offer three arguments in order to advance a thesis that one＇s suffering is redemptive of others. First, the conservation law of mass says that matter of a closed system can neither be created nor destroyed, although it may be differently rearranged. This may be applied to the experience of suffering, to allow the conservation law of suffering： My unjust self-interest costs pains in others to the level of the same amount but if I voluntarily suffer a sacrifice, others will have their pains lightened to the analogous level. Second, notion of yin-yang helps to support the redemptive thesis of suffering. The notion says that all things in the reality consist of two complementary opposite Capacities that interact within a greater whole, as part of a dynamic system. Then, my acceptance of suffering and the decrease of other＇s pain are two complementary capacities of one reality. Third, any person is responsible for his own act, so is a society as a whole. Then, as an individual restores his damaged person, when he commits a crime, by being suffered or punished, a society restores itself to its own proper state, when any member of the society is wronged, by suffering communally in one way or other.
