文化与无政府主义
Culture and Anarchy

  • 作   者:

    马修·阿诺德
    Matthew Arnold

  • 出版社:

    外语教学与研究出版社
    Foreign Language Teaching and Research Press

  • 语   言:

    英文

  • 支   持:

  • 电子书:

    ¥5.90

  • 0(0人评过)
  •   评论(0)
  •   读后感(0)

文化可代宗教之功用,继续维持社会之和谐。

此书为19世纪后叶英国著名诗人、文学和社会评论家马修·阿诺德的代表作。作者将维多利亚时代的英国人分为野蛮人(贵族)、非利士人(中产阶级)和群氓(平民),抨击了他们的自满、庸俗和拜金主义,倡导以美与智的文化(通过阅读、观察和思考通向天道和神的意旨)来对抗随心所欲、我行我素的个人主义与工业主义所导致的缺乏秩序、准则和方向感的无政府状态,以期实现“文化、人性整体和谐、全面发展的完美",从而确立国家的观念、集体的最优秀的自我,和民族的健全理智。

Matthew Arnold's famous series of essays, which were first published in book form under the title Culture and Anarchy in 1869, debate important questions about the nature of culture and society. Arnold seeks to find out what culture really is, what good it can do, and if it is really necessary. He contrasts culture, which he calls the study of perfection, with anarchy, the mood of unrest and uncertainty that pervaded mid-Victorian England.

马修·阿诺德(1822年12月24日-1888年4月15日),英国诗人,文化评论员,学校监察员。托马斯·阿诺德之子,拉比格学院名誉校长,文学教授托马斯·阿诺德与小说家兼殖民管理者威廉姆·迪尔菲尔德·阿诺德的兄弟。马修·阿诺德被称作“圣贤作家”,即就当代社会问题对读者进行批判与指导。

Matthew Arnold (24 December 1822 – 15 April 1888) was an English poet and cultural critic who worked as an inspector of schools. He was the son of Thomas Arnold, the famed headmaster of Rugby School, and brother to both Tom Arnold, literary professor, and William Delafield Arnold, novelist and colonial administrator. Matthew Arnold has been characterized as a sage writer, a type of writer who chastises and instructs the reader on contemporary social issues.

Now it seems plain that the present Church-establishment in Ireland is contrary to reason and justice, in so far as the Church of a very small minority of the people there takes for itself all the Church-property of the Irish people. And one would think, that property, assigned for the purpose of providing for a people's religious worship when that worship was one, the State should, when that worship is split into several forms, apportion between those several forms. But the apportionment should be made with due regard to circumstances, taking account only of great differences, which are likely to be lasting, and of considerable communions, which are likely to represent profound and widespread religious characteristics. It should overlook petty differences, which have no serious reason for lasting, and inconsiderable communions, which can hardly be taken to express any broad and necessary religious lineaments of our common nature. This is just in accordance with that maxim about the State which we have more than once used: The State is of the religion of all its citizens, without the fanaticism of any of them. Those who deny this, either think so poorly of the State that they do not like to see religion condescend to touch the State, or they think so poorly of religion that they do not like to see the State condescend to touch religion. But no good statesman will easily think thus unworthily either of the State or of religion.

  • INTRODUCTION

  • PREFACE

  • CHAPTER I

  • CHAPTER II

  • CHAPTER III

  • CHAPTER IV

  • CHAPTER V

  • CHAPTER VI

  • CONCLUSION

    暂时还没有读后感,等待第一篇…