这本书我看了两个月,我一边感叹,一边阅读,有时候读一段又放下,有时候放一星期,没去碰它。等到终于没法再续借的时候,我干脆去卓越订了一本,新书还没有到手,眼见着打三折,实在忍不住就买了。
这本书有厚达40页的注释,有20多页的参考文献,还有将近20页的译名对照表。真正是读起来很不轻松的,而主体内容却不过260页。可以说其内质涵盖太广太多。
作者西尔维·库尔廷-德纳米(Sylvie Courtine-Denamy),是法国高等研究实践学院宗教典籍研究中心助理研究员,我对其人好奇之余,开始网上检索,发现有作者有Facebook,但当然如你所知,不能看见。不过,还是能从一些网购网站看见作者性别是他,而针对文中的笔法,我曾一直怀疑是“她”,在我检索之前,我还认为应该是“她”,知道我发现他的法文介绍页面,当然,我用了谷歌翻译看懂的法语。我才知道,作者是他。
因为这个检索,我找到了这本书的英文版封面,同时也找到了英文推介,我很喜欢这个英文推介,虽然看上去跟中文序差别不是很大,同样,跟法文也应该差别不大:
Three women, all philosophers, all of Jewish descent, provide a human face for a decade of crisis in this powerful and moving book. The dark years when the Nazis rose to power are here seen through the lives of Edith Stein, a disciple of Husserl and author of La science et la croix, who died in Auschwitz in 1942; Hannah Arendt, pupil of Heidegger and Jaspers and author of Eichmann in Jerusalem, who unhesitatingly responded to Hitler by making a personal commitment to Zionism; and Simone Weil, a student of Alain and author of La pesanteur et la grace.
Following her subjects from 1933 to 1943, Sylvie Courtine-Denamy recounts how these three great philosophers of the twentieth century endeavored with profound moral commitment to address the issues confronting them. Condemned to exile, they not only sought to understand a horrible reality, but also attempted to make peace with it. To do so, Edith Stein and Simone Weil encouraged a stoic acceptance of necessity while Hannah Arendt argued for the capacity for renewal and the need to fight against the banality of evil.
Courtine-Denamy also describes how as a student each woman caught the eye of her famous male teacher, yet dared to criticize and go beyond him. She explores each one's sense of her femininity, her position on the "woman question," and her relation to her Jewishness.
"All three," the author writes, "are compelling figures who move us with their fierce desire to understand a world out of joint, reconcile it with itself, and, despite everything, love it." --This text refers to an out of print or unavailable edition of this title.
埃迪特·施泰因,汉娜·阿伦特,西蒙娜·韦伊,三个犹太族的女子,因了犹太人与中国人极端类似的崇尚读书,成了1933-1943这一个著名“黑暗时期”的三个女哲学家。不管家世如何,三个女子各有各的成就,而且因为西蒙娜那句:“……应该爱命运,应该爱命运所带来的一切,甚至爱命运带来的不幸”,她们的这份成就更显得特别珍贵。
法文序里一定留下了这样的句子“amor fati,amor mundi”虽然我认不全这几个字,但我认识amor,爱是amor。
the author writes, "are compelling figures who move us with their fierce desire to understand a world out of joint, reconcile it with itself, and, despite everything, love it."
爱命运,爱世界,特别是这个“怒气冲冲”的世界,纵然只有韦伊讨厌“女儿身”,但三位女哲学家都同样的被一个愿望所驱动——“要了解一个怒气冲冲的世间,要和这个世间和解,无论如何都要爱命运,爱世界。” 这个观点其实已经牢牢打上了女性化的烙印。
三位女哲学家的人生经历是不同的,除了韦伊在战时逃亡死于肺结核,阿伦特美国籍得以逃脱纳粹,施泰因还是死于臭名昭著的奥斯维辛集中营毒气室,并于1987年5月4日为教宗保罗二世宣布列入“真福品位”,与“乌尔苏拉(Ursule)、……古尼白(Cunibert)、……布鲁诺(Bruno)……等等圣人排在了一起。”
读到“愿奥斯维辛的殉教者埃迪特·施泰因,为犹太人和德国人和解,在上帝跟前斡旋”这句,不得不感叹韦伊的那句话——“爱命运,甚至爱命运带来的一切”。再看看侥幸活下来的阿伦特为“犹太民族获得与欧洲其他民族同等地位”不懈奋斗。更加百感交集。
此书引我于“黑暗时期”,却告诉我“爱命运,甚至爱命运带来的一切”,断断续续读来,和平,是她们的愿望,即使施泰因是那么的犹太复国主义,她也只选择了殉教。
德蕾莎嬷嬷说,你们举行和平游行,我参加,你们举行反战游行,我不去。这句话,看上去前后意思似乎没有特别大差异的,但,事实上,差之毫厘失之千里。一个是呼吁和支持和平的,一个是针对战争而反对的,前者支持,后者反对,前者和平,后者争锋相对。
爱命运,爱世界,amor fati,amor mundi。
【原文地址】
http://blog.tianya.cn/blogger/post_show.asp?idWriter=2996523&Key=847346019&PostID=29545542&BlogID=150117