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philosophy: …
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- The Courage to be (16)
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By Paul Tillich -
Finished on Aug 9, 2011 
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- 奥古斯丁 (9)
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By 沙伦・M.凯, 保罗・汤姆森 -
Finished
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如果你接受得到國內異常十分參差的翻譯，又接受到國內的哲學用辭跟台灣和香港的不盡相同，再加上本身對每本書所簡介的哲學家有興趣的話，這系列的大陸翻譯版可堪稱不買不可。
（十蚊咋喎，想點）（係攞價錢嚟衡量架啦，港女丫嘛）
如果說 St Augustine 時只說《懺悔錄》，而無顧他其他著作，根本無法可以理解 St Augustine of Hippo 為甚麼被天主教會尊為教父。實際上，《Confession》是他個人皈依，以及從個人經驗論證天主的真善美；在《The City of God》說的是他的倫理觀點。更重要的是，Augustine 一生著作不斷，單單憑一兩本著作根本難 ... (
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Jun 11, 2009 |
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- 後虛無年代 (16)
- 影子、流浪者與村上春樹
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By 岑朗天 -
Finished on Apr 13, 2008
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2 people find this helpful
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兩三年前在書店見過這本書的簡體字版；當時看了書名，甚麼「後虛無」、「村上春樹」，便不生好感，隨手翻了翻，還沒有仔細看已急忙地把書放下，認定是那些追潮流無病呻吟式的文學評論。由上年開始才正式讀岑朗天的文章，才重新對這本書提起興趣，亟欲讀他以前的著作。
本來到文星是找葉秀山的書，卻叫我找到這本書的繁體原版。
其實好討厭那些「post-XXX」。不知這個書名是岑氏意思還是誰的，總之便是改壞名。這本書不是探討虛無的形上根據；這本書是講人在生活時，虛無如何湧現；慣常地，引入了他一直採用的主體命題－－「浪人」的概念，去帶出虛無的無垠。同時，亦嘗試用村上春樹小說，講述這個「失落年代」 ... (
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Apr 16, 2008 |
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- Philosophy and Theology (5)
- (Horizons in Theology)
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By John D. Caputo -
Finished on Mar 15, 2008
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1 person find this helpful
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Lucid yet striking.
I still think dialogue is possible between philosophy and theology. Indeed, the latter is the remedy towards the belief that human beings are capable is solving EVERY mystery of life.Borrowed from HKU library.
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Mar 17, 2008 |
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- 自戀的命運 (7)
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By 岑朗天 -
Finished on Feb 7, 2008
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1 person find this helpful
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自戀，說的是自身與愛慕欲望對象的關係；本來是「我」與他者的關係，偏偏這個他者卻是我自己。
戀慾這種極富創造性的關係，因為愛慕的對象變成自己，一切外展的可能性都變成內化的關係，無法分野我和他者的關係，結果「他者」的可能性被自戀者取消，整個世界無謂我你他，無謂自我中心，因為自我就等於世界。
這是一種無法理解的缺陷，在這個世代，卻是香港人走的方向。世界的脈絡故此正在瓦解。
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岑朗天藉由對「自戀」的探究，看老子塔羅，說電影和理論，其實比上次更淺更深；淺是立論更清晰，深是理論更艱深。 -
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Feb 8, 2008 |
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- Capitalism, Socialism, Ecology (5)
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By Andre Gorz -
Not Started
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- 法哲学原理 (7)
- (英文版)
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By 黑格尔著 -
Not Started
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- Why I Am Not a Christian (147)
- And Other Essays on Religion and Related Subjects
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By Bertrand Russell -
Not Started
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- 政治哲人施特勞斯 (19)
- 古典保守主義政治哲學的復興
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By 甘陽 -
Not Started
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- 從封閉世界到無限宇宙 (79)
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By 亞歷山大．夸黑 -
Not Started
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- 五十自述 (45)
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By 牟宗三 -
Not Started
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- Wittgenstein's Poker (7)
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By David Edmonds -
Not Started
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- 才性與玄理 (59)
- (全一冊)
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By 牟宗三 -
Not Started
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- 潛行之恨,或愛 (12)
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By 岑朗天 -
Finished on Oct 22, 2007
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2 people find this helpful
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我起初以為是講電影的。原來這般是講哲，講人生的。
然後，是講相信。講沉默。意料之外，意料之外就成了驚喜。
最喜歡是岑朗天說 Abraham 被試探的一段：「亞伯拉罕拿起刀的一刻是自由的，因為連愛子也可殺掉，他便有拒絕上帝的自由...亞伯拉罕的自由，正在於他不一定順從上帝，也不一定拒絕祂；他有連上帝都可拒絕的自由時仍順從，那麼順從便不是順從，也無所謂順從，而是自由的決定。真正超越倫常是不離於倫常，恨而成大愛，不排除以愛而成大愛。」（《玄之又玄的愛，或恨》）
不是弔詭式的申辯，卻是一種從揚棄而獲得的道理。想像佛學。想像道學。都是叫你放棄，而得。其實也沒所謂得。而 ... (
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Oct 23, 2007 |
4 feedbacks
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- 哲學的陌生感 (110)
- 修訂版
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By 陶國璋 -
Finished on Sep 21, 2007
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1 person find this helpful
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沒有讀過之前的版本，無從得悉修訂以後是否更好；但陶國璋談哲講得很清晰，講存在的荒謬感和空虛感講得很平易近人。
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Sep 26, 2007 |
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The Courage to be
It is a bit disappointing. Perhaps it's just me.
Tillich tried to do his ontology project via his quest in handling the development of the issue of courage. That is a good start and indeed start of promising. With his highly acclaimed status I hold such a high expectation on this book.
The first ... (continue)
It is a bit disappointing. Perhaps it's just me.
Tillich tried to do his ontology project via his quest in handling the development of the issue of courage. That is a good start and indeed start of promising. With his highly acclaimed status I hold such a high expectation on this book.
The first part of the book is a bliss; in this section Tillich tried to offer three different kinds of anxieties, as anxiety is the counter part of courage, which dominates in different period of the European civilization. He dated back the issue to the time of Plato, then proceeded to medieval age and finally concluded with his contemporary, which more or less the time of cold war.
Yet the second half of the book is a bit disappointing. He tried to offered his own view on how courage should be appropriated to cope with different kind of anxieties. Basically Tillich tried to argue a participating courage yet not losing oneself to the group. He tried to give a middle way of courage of being. This hypothesis in itself sounds fine with me (whereas I would probably say this is the only way) yet his discourse with existentialism really get my nerve. Perhaps in his times existentialism was such a hype that he can't help but keep referring to the yet-developing ideologies. At least, I would not count Heidegger as an existentialist; yet as mentioned, you can see Tillich did under deep influence of Heidegger's notion of being-with, otherness and worldliness. Sadly as I put, by Tillich's time the depth of Heidegger is yet to be fully unfolded. So Tillich's argument, to me, is a bit repetitive or even superficial. (yeah i know will be condemned by many by jumping such a egoistic conclusion... anyway)
Still this book really enables me to understand how Tillich earns his acclamation as the cultural theologian of our days. His presentation in how arts and literature could tackle anxieties again, is a bliss to read. (though the coverage is very short)
in general i like the book, but due to the some a priori limitation, i would see The courage to be is for casual reading; for serious theologian writing, sadly it won't be included in the list.
Nevertheless, I like his notion of accepting "nonbeing" as the ultimate courage. The very last chapter is a decent roundup. =)