Being and AuthenticityRodopi, 2004 - 182 страници This book presents a creative approach to the problem of individual authenticity. What is authenticity? What are its necessary conditions? How is an authentic self possible in society? What are the relationships of authenticity, morality, and happiness? The book examines a wide range of questions in Eastern and Western thought, to which it gives novel answers. |
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Страница 2
... turn , makes a self valuable , as unique as a star in the heaven , and distinct in a way that river demarcates itself from mountain . True happiness consists of an individual's experience of self - discovery , creation , and realization ...
... turn , makes a self valuable , as unique as a star in the heaven , and distinct in a way that river demarcates itself from mountain . True happiness consists of an individual's experience of self - discovery , creation , and realization ...
Страница 12
... turn them- selves into mere functions or tools in the world like vessels or computers . Confucius was quite critical of his disciple Zilu despite Zilu's talent in political leadership and even refused to grant him as a person of ren ...
... turn them- selves into mere functions or tools in the world like vessels or computers . Confucius was quite critical of his disciple Zilu despite Zilu's talent in political leadership and even refused to grant him as a person of ren ...
Страница 20
... turn , the duality of our being makes our being have no truth and reality . The duality of our being renders it impossible for our being to have distinct substance , value , meaning , and credi- bility . Genuineness expresses the ...
... turn , the duality of our being makes our being have no truth and reality . The duality of our being renders it impossible for our being to have distinct substance , value , meaning , and credi- bility . Genuineness expresses the ...
Страница 24
... turn to the Taoist conception of authenticity . 2. Authenticity and Taoist Ontology Zhen shi ( authenticity ) , zhen ( truth ) , and pu ( originality ) are central concepts in Taoist social ontology . The central thread of Taoist social ...
... turn to the Taoist conception of authenticity . 2. Authenticity and Taoist Ontology Zhen shi ( authenticity ) , zhen ( truth ) , and pu ( originality ) are central concepts in Taoist social ontology . The central thread of Taoist social ...
Страница 29
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Съдържание
1 | |
10 | 40 |
26 | 46 |
FOUR | 65 |
FIVE | 89 |
SIX Authenticity Morality and Happiness | 117 |
SEVEN Authenticity and Value | 145 |
Notes | 159 |
Bibliography | 169 |
About the Author | 175 |
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Често срещани думи и фрази
Analects anonymous nobodies aspiration authentic person authenticity and morality authenticity implies authenticity question Axiology Bachu Publishing House background of intelligibility bad faith beliefs Cheng Chengdu Chinese concept Confucian Confucius connotes consistency and constancy constant create creativity credibility crucial culture Dao De Jing Dasein develop endure engage exist feelings freedom fundamental genuine Heidegger horizon human Ibid inauthentic indivi individual authenticity insisted Jean-Paul Sartre Jing Laozi Laozi and Zhuangzi live examined lives live in truth living an examined Martin Heidegger meaning Mencius metaphysical neo-Confucian notion novel particular truth reality recognize reject renovate Rorty Sartre self-alienation self-creation and realization self-defining self-identity self-realization self's sense sincerity social roles society space of mind struggle substance suggests take hold Taoist philosophers task thing ticity tion transcendent true happiness true person truth and value unity University untruth virtue volume in Philosophy Wang Yangming worldly Xunzi zhen zhi qian zhi xiang Zhuangzi Zhuxi
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Страница 2 - Each man's life represents a road toward himself, an attempt at such a road, the intimation of a path. No man has ever been entirely and completely himself. Yet each one strives to become that — one in an awkward, the other in a more intelligent way, each as best he can. Each man carries the vestiges of his birth — the slime and eggshells of his primeval past — with him to the end of his days. Some never become human, remaining frog, lizard, ant. Some are human above the waist, fish below.
Страница 47 - Existentialist conceives him, is indefinable, it is because at first he is nothing. Only afterward will he be something, and he himself will have made what he will be. Thus, there is no human nature, since there is no God to conceive it. Not only is man what he conceives himself to be, but he is also only what he wills himself to be after this thrust toward existence.
Страница 47 - Human freedom precedes essence in man and makes it possible; the essence of the human being is suspended in his freedom. What we call freedom is impossible to distinguish from the being of "human reality.
Страница 104 - To leave the hand there is to consent in herself to flirt, to engage herself. To withdraw it is to break the troubled and unstable harmony which gives the hour its charm. The aim is to postpone the moment of decision as long as possible. We know what happens next; the young woman leaves her hand there, but she does not notice that she is leaving it.
Страница 89 - Being-one' s-Self does not rest upon an exceptional condition of the subject, a condition that has been detached from the "they"; it is rather an existentiell modification of the "they" — of the "they" as an essential existentiale.
Страница 39 - Everyone is the other, and no one is himself. The 'they', which supplies the answer to the question of the 'who' of everyday Dasein, is the ' nobody ' to whom every Dasein has already surrendered itself in Being-among-one-another . (pp.
Страница 60 - Dasein always understands itself in terms of its existence — in terms of a possibility of itself: to be itself or not itself. Dasein has either chosen these possibilities itself, or got itself into them, or grown up in them already.
Страница 11 - The Self of everyday Dasein is the they-self, which we distinguish from the authentic Self— that is, from the Self which has been taken hold of in its own way. As they-self, the particular Dasein has been dispersed into the 'they', and must first find itself. This dispersal characterizes the 'subject...
Страница 87 - This power itself rests upon the principle that, however a man may come by his idea of himself, the self is no mere datum, but is in its essence a life which is interpreted, and which interprets itself, and which, apart from some sort of ideal interpretation, is a mere flight of ideas, or a meaningless flow of feelings, or a vision that sees nothing, or else a barren abstract conception.
Страница 70 - They lack a frame or horizon within which things can take on a stable significance, within which some life possibilities can be seen as good or meaningful, others as bad or trivial.