反抗死亡 - 厄内斯特·贝克尔(Ernest Becker), 欧内斯特·贝克尔

反抗死亡

厄内斯特·贝克尔(Ernest Becker), 欧内斯特·贝克尔

出版时间

1988-01-01

ISBN

9787221006479

评分

★★★★★
AI导读
核心看点
  • 揭示死亡焦虑是人格形成的核心动力
  • 论证英雄主义本质是防御死亡的神经症
  • 剖析人类通过文化符号构建意义以对抗虚无
适合谁读
  • 对存在主义心理学及死亡哲学感兴趣的读者
  • 渴望探寻生命意义与自我认同的探索者
  • 希望深入理解人类潜意识行为动机的社科迷
读前提醒
  • 理论深邃且翻译艰涩,建议耐心慢读消化
  • 结合精神分析与存在主义背景辅助理解
  • 部分观点具有时代局限,需批判性思考
读者共识
  • 思想深刻震撼,能引发对生存意义的重估
  • 阅读门槛较高,需反复咀嚼方能领会精髓
  • 直面死亡恐惧,提供理解人性矛盾的视角

本导读基于书籍简介、目录、原文摘录、短评和书评生成,不等同于全文精读。

精彩摘录
  • "现代心理学一个惊世骇俗的结论就是:个体人格是一个谎言,它对于个体生死攸关,并且无意识;人格是一个神经症的结构,而且刚好位于人性的核心。换句话说,神经症是生而为人者的普遍特征;人格,是我们想扔也扔不掉的东西;人是一种偶然的、荒诞的热情,而英雄主义的本质不过也就是神经症。 这就引出了表面看来与英雄主义毫不相干的悲观结论,实际上也是存在主义式的结论:生而为人就必须承受——一般而言是以无意识的方式承受。做人,意味着承受人格的谎言,承受荒诞的神经症,承受不由分说的生死分量,承受毫无道理的偶然。这样一些承受通通常以无意识的方式进行,也就是所谓的"正常的谎言"——它是存在与生存的基本代价,想逃避这一代价,就"
  • "人被社会向他提供的保护和有限选择所束缚,如果不抬头瞻望,就会在某种枯燥的安全之中了其一生:由于庸人缺乏想象力,他们因而生活于琐碎的经验领域:他们只关心事情怎样进行,什么事情有可能,什么事情通常会发生……平庸安躺于琐细之事……人为什么要接受琐碎的生活?这当然是因为横亘在眼前的经验地平线上存在着危险,这才是平庸的更深的动机,据此它压倒了可能性,压倒了自由。平庸知道谁是它的真正敌人:自由,"
  • "如果情侣能成为上帝,他(她)同样能成为魔鬼,其原因是不难看出的。人因为依赖对象而被对象所束缚。……如果你找到了理想的爱情,并力图使它成为自己内心世界判断好坏的唯一标准,成为你的奋斗的尺度,那么你就只不过是他人的反映。你把自己失落在他人之中,一如顺从的孩子失落在家庭之中。无疑,无论你在这种浪漫的关系中作为神还是作为奴隶,在你对这种关系的依赖之中,都潜藏着如此多的怨恨。正如兰克在阐释浪漫爱情的历史性崩溃时所说的那样:“即使有着随之而来的补偿,人也不再愿意为另一个灵魂所利用。”…… 一个人对另一个人怎么可能是“神灵”般的一切呢?人之关系不可能承受神性的重量,那种奢望必然使双方都将以某种方式付出代价,"
  • "人之处境的讽刺在于:最深刻的需要是要摆脱死亡和毁灭的焦虑;但是,是生活自己唤醒了这种需要,因而我们必须从充分的生的状态退缩回来。"
  • "帕斯卡思想的后半部分:“不疯狂只不过是另一种形式的疯狂。” 最冷酷的压抑、最有说服力的平静或最温暖的自我满足,是对世界和自己的成功谎言。 如果要对人迄今为止强加于自己及其世界的恶做出最简洁的解释,那么应该说,它必然无关于人的动物的禀赋、无关于人的本能和人的进化,而显然应归于他假装未疯狂所付出的代价——他企图否认他的真实处境。"
  • "现代思想自身摆脱宗教而发展时也在朝向自我证明的方向进化。在传统中,人的内在生活总是被描绘成灵魂的领域。然而在19世纪,科学家们希望从宗教那里夺走这最后一块迷信的地盘。他们希望使人的内在生活成为摆脱了神秘性的、服从因果律的领域。他们渐渐废弃了”灵魂“这个词,开始谈论”自我“,着手研究它在儿童与母亲的早期关系中的发展情况。语言、思想和伦理这些伟大的奇迹现在被作为社会产物加以研究,而不再被看做是神性的干预。这是科学的伟大突破,它随着弗洛伊德的工作而达到顶峰。然而正是兰克,他看到了这一科学的胜利引出了比它已经解决了的问题更多的问题。科学认为,通过把内在世界变为科学分析的课题,它就永远摆脱了灵魂的问题。"
  • "我们改变这些沉重的情感知觉,正好是因为我们需要以某种平静,某种力量和率直的胸襟在世界中运动,我们不能老是目瞪口呆,贪婪地把令我们震惊的伟大而强有力的事物尽收眼底。压抑的巨大好处在于,它使得决然地生活在一个全然不可思议和不可理解的世界里成为可能。这个世界充满了美和威严以及恐惧,如果完全为动物们所知觉,它们将受到惊吓而瘫软,再也不能动弹。"
  • "伟大的世界需要较多的爱欲和较少的争吵,知识界亦然。知识人必须努力催生这样一种和谐;它综合诸多立场,消除“无知又 无益的争辩”。"
作者简介
Dr. Ernest Becker (September 27, 1924, Massachusetts - March 6, 1974, Vancouver, British Columbia) was a cultural anthropologist and interdisciplinary scientific thinker and writer. Becker was born in Springfield, Massachusetts to Jewish immigrant parents. After completing military service, in which he served in the infantry and helped to liberate a Nazi concentration camp, he attended Syracuse University in New York. Upon graduation he joined the US Embassy in Paris as an administrative officer. In his early 30s, he returned to Syracuse University to pursue graduate studies in cultural anthropology. He completed his Ph.D. in 1960. The first of his nine books, Zen, A Rational Critique (1961) was based on his doctoral dissertation. After Syracuse, he became a professor at Simon Fraser University in Vancouver, BC (Canada). Becker came to the recognition that psychological inquiry inevitably comes to a dead end beyond which belief systems must be invoked to satisfy the human psyche. The reach of such a perspective consequently encompasses science and religion, even to what Sam Keen suggests is Becker's greatest achievement, the creation of the "science of evil." In formulating his theories Becker drew on the work of Soren Kierkegaard, Sigmund Freud, Wilhelm Reich, Norman O. Brown, Erich Fromm, and especially Otto Rank. Becker came to believe that a person's character is essentially formed around the process of denying his own mortality, that this denial is necessary for the person to function in the world, and that this character-armor prevents genuine self-knowledge. Much of the evil in the world, he believed, was a consequence of this need to deny death. Because of his breadth of vision and avoidance of social science specialization, Becker was an academic outcast in the last decade of his life. It was only with the award of the Pulitzer Prize in 1974 for his 1973 book, The Denial of Death (two months after his own death from cancer at the age of 49) that he gained wider recognition. Escape From Evil (1975) was intended as a significant extension of the line of reasoning begun in Denial of Death, developing the social and cultural implications of the concepts explored in the earlier book. Although the manuscript's second half was left unfinished at the time of his death, it was completed from what manuscript existed as well as from notes on the unfinished chapter. The Ernest Becker Foundation [1] is devoted to multidisciplinary inquiries into human behavior, with a particular focus on contributing to the reduction of violence in human society, using Becker's basic ideas to support research and application at the interfaces of science, the humanities, social action and religion. Some of the above information is from the EBF website and used by permission. Becker also wrote The Birth and Death of Meaning which gets its title from the concept of man moving away from the simple minded ape into a world of symbols and illusions, and then deconstructing those illusions through his own evolving intellect. Flight From Death (2006) is a documentary film directed by Patrick Shen, based on Becker's work, and partially funded by the Ernest Becker Foundation
用户评论
非常值得阅读!
伟大的作品!如果你为怎么活着才有意义?这一问题苦恼,那一定得细细读一读。我看此书看了一个月,每天8小时全用上,有重获新生的感觉。
人人都认为自己是英雄,但人人都是蛆虫……非常深刻的一本书,值得推荐!
整本书带着强烈的悲剧气氛。世界上最为自相矛盾的礼物:关于英雄主义的困惑,人是被造物,又是创造者。贝克尔突破了佛罗伊德的还原主义,生物本能主义和泛性主义的框架,把存在主义,精神分析和宗教神学结合起来。但是由于继承了佛罗伊德基本的阴暗色彩,表明活生生的进化过程的神秘和残酷,表明生死恐惧的压倒性,存在悲剧的绝对性。经典意义的人格,实质上是一种防御机制,是生死攸关的谎言。
哦,不知道写些什么,到是前言写的很喜欢。
人的一生,不论做任何事情,都是出于被死亡的反抗而驱使行动的。不论是做自己的英雄,还是寻找能依靠的“上帝”。
译文有些地方译的太学术太繁琐,没有原文那么简明通透,可能是先读了原文所以再读译本没那么惊艳。任何书的序都是令人难以忍受的,这本也是。事实上,我不理解序的存在有什么意义(此处特指把核心观点透露出来的序)。我看书是为了自己发现乐趣,你像高中阅读理解一样把书分析个遍,我还读啥啊?喧宾夺主的。
且让我饮鸩止渴。
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