Taechang Kim
oserStdopn88mh3i79288tu07h9gi01i540t295170u3c1f67f7l04347u0u ·
Taechang Kim
所謂 '反出生主義' (生まれてこないほうが良かったという考え方)を '反誕生主義' と
'反出産主義' という二つの側面から深思熟慮し、従来の生の哲学(Lebensphilosophie) とは
違う、新たな意味と問題意識を込めた <生命哲学>を
整理提示した. 反出生主義を乗り越える道開きを示した.
Takehisa Zuikou Hase ·
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私の出身大学の先生もベネターの翻訳を出しておられますが、ベネターはどうやら、「苦痛」を緩和すべきというようなことを述べておられるようですね。個人的には、分析哲学的手法がもたらす、一見すると普遍的に見えますが、実は、ここでは人間像が画一化されて捉えられていて、一般化された視点から、人間存在をまりに単純化しているような、不満が残ります。また仏教との類似性も指摘される反出生主義ですが、アフリカ発というローカルな問題提起の重要性は見逃せないでしょうけれども、でも例えば、対ドイツ・レジスタンスの意識も手伝って、さらにユダヤ系心理学者フロイトの理論も意識したであろう、サルトルの『存在と無』における、サディズムやマゾヒズムの分析などを想起すると、この人新世を意識する時代に、これから我々は何を考えるのでしょうか？
Taechang Kim
長谷 武久様のご意見に敬意を払います. わたくし自身は
19世紀のポーランド出身ドイツ人哲学者アルテイウル-ショーペンハウワや20世紀のルーマニア人哲学者エミール-ミハイル-シオラン、そして21世紀の南アフリカ出身の哲学者デイヴィビッド-ベナターなどの所謂 '誕生害悪論' との対比で
日本人哲学者森岡正博の新たな<生命の哲学>にこめられた
生命開新美学的観点と立場からの共感共鳴を顕にしたいのです.
Taechang Kim
·
わたくし自身が "生きている" ということは先ず、わたくし自身が "生きていることを知っている"ということである.
<生知一如>である.
韓国語の "サラム" (사람=ヒト-人-人間) は "サルム" (삶=生-生活-暮らし) と
"アルム" (앎=知-認識-体得) の合成語でその語源的意味は
まさに、"生きていることを知っているもの" 即ち "知生人" (homo sapiens)である.
Taechang Kim
Tim Ingold
《BEING ALIVE: Essays on Movement, Knowledge, and Description》
(Routledge, 2011)の日本語訳本. 生とか生命とは何であるかという問題よりは "生きているということ" は一体どういうことなのかという問題の方に関心を焦点化した英国人人類学者のユニークな力作.
Taechang Kim
·
今われわれに必要なのは、地球政治神学よりは、地球恩恵倫理学ではないか?
何日間、寝食まで忘れて日本内外の関連文献を渉猟して見て改めて体感したことは、人類を含め地球上のすべての存在の相恩互恵関係のなかでの感恩-知恩-
報恩の倫理を地球市民意識涵養の基本とする必要があり、それこそが地球と人類が抱えている巨大複合危機事態への最適緊急対応ではないか、というきがする.
Yoshihisa Takahashi
〈何日間、寝食まで忘れて〉：敬服、称賛しますとともに、お疲れを案じますので、御身ご大切に。
Taechang Kim
高橋 良久 ご配慮ありがとうございます. 何しろわたくし自身にとっては、どうでもよい問題ではありませんので、ある程度展望が開新するまでは緊張解消が続くわけですからどうしようもなかったのです.
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See translation
生命開新美学的観点と立場からの共感共鳴を顕にしたいのです.
Taechang Kim
·
わたくし自身が "生きている" ということは先ず、わたくし自身が "生きていることを知っている"ということである.
<生知一如>である.
韓国語の "サラム" (사람=ヒト-人-人間) は "サルム" (삶=生-生活-暮らし) と
"アルム" (앎=知-認識-体得) の合成語でその語源的意味は
まさに、"生きていることを知っているもの" 即ち "知生人" (homo sapiens)である.
Taechang Kim
Tim Ingold
《BEING ALIVE: Essays on Movement, Knowledge, and Description》
(Routledge, 2011)の日本語訳本. 生とか生命とは何であるかという問題よりは "生きているということ" は一体どういうことなのかという問題の方に関心を焦点化した英国人人類学者のユニークな力作.
Taechang Kim
·
今われわれに必要なのは、地球政治神学よりは、地球恩恵倫理学ではないか?
何日間、寝食まで忘れて日本内外の関連文献を渉猟して見て改めて体感したことは、人類を含め地球上のすべての存在の相恩互恵関係のなかでの感恩-知恩-
報恩の倫理を地球市民意識涵養の基本とする必要があり、それこそが地球と人類が抱えている巨大複合危機事態への最適緊急対応ではないか、というきがする.
Yoshihisa Takahashi
〈何日間、寝食まで忘れて〉：敬服、称賛しますとともに、お疲れを案じますので、御身ご大切に。
Taechang Kim
高橋 良久 ご配慮ありがとうございます. 何しろわたくし自身にとっては、どうでもよい問題ではありませんので、ある程度展望が開新するまでは緊張解消が続くわけですからどうしようもなかったのです.
Reply
See translation
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데이비드 베네이타 위키백과
David Benatar
출생 1966년 12월 8일(56세)
성별 남성
국적 남아프리카 공화국
경력 반출생주의
직업 학자, 교수, 작가
학문적 배경
학력 케이프타운 대학교 (BSocSc, PhD)
학문적 활동
분야 철학
하위 분야 도덕 철학, 사회 철학, 종교 철학
소속 기관 케이프타운 대학교
주요 개념 Asymmetry between pain and pleasure
데이비드 베네이타(영어: David Benatar, 1966년 ~ )는 남아프리카 공화국의 철학자다. 케이프타운 대학교의 철학 교수이자 철학과 학과장을 역임한 그는 자신이 저술한 《태어나지 않는 것이 낫다 - 존재하게 되는 것의 해악(better never to have been, 2006)》에서 반출생주의의 논거를 정리하였다. 그의 주장에 따르면 태어나게 되는 것은 해악이며 따라서 출산 등 의식적인 존재를 만드는 것은 도덕적으로 잘못된 행위이다.[1]
생애
케이프타운 대학교에서 생명 윤리 센터를 설립한 건강 전문가인 솔로몬 베네이타(Solomon Benatar)의 아들로 태어났다. 그는 사생활 보호에 철저해서 개인적인 삶에 대해서는 알려진 바가 거의 없다. 그는 어린 시절부터 반출생주의적 견해를 가졌다.[2]
각주
Steyn, Mark (2007년 12월 14일). “Children? Not if you love the planet”. 《Orange County Register》. 2008년 4월 16일에 원본 문서에서 보존된 문서. 2008년 4월 29일에 확인함.
Rothman, Joshua (2017년 11월 27일). “The Case for Not Being Born”. 《The New Yorker》.
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외부 링크
위키인용집에 David Benatar 관련 문서가 있습니다.
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Friday, December 14, 2007
Mark Steyn: Children? Not if you love the planet
By MARK STEYN
Syndicated columnist
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This is the time of year, as Hillary Rodham Clinton once put it, when Christians celebrate "the birth of a homeless child" – or, in Al Gore's words, "a homeless woman gave birth to a homeless child."
Just for the record, Jesus wasn't "homeless." He had a perfectly nice home back in Nazareth. But he happened to be born in Bethlehem. It was census time, and Joseph was obliged to schlep halfway across the country to register in the town of his birth. Which is such an absurdly bureaucratic overregulatory cockamamie Big Government nightmare that it's surely only a matter of time before Massachusetts or California reintroduce it.
But the point is: The Christmas story isn't about affordable housing. Joseph and Mary couldn't get a hotel room – that's the only accommodation aspect of the event. Sen. Clinton and Vice President Gore are overcomplicating things: Dec. 25 is not the celebration of "a homeless child," but a child, period.
Just for a moment, let us accept, as Christopher Hitchens and Richard Dawkins and the other bestselling atheists insist, that what happened in Bethlehem two millennia is a lot of mumbo-jumbo. As I wrote a year ago, consider it not as an event but as a narrative: You want to launch a big new global movement from scratch. So what do you use?
The birth of a child. On the one hand, what could be more powerless than a newborn babe? On the other, without a newborn babe, man is ultimately powerless. For, without new life, there can be no civilization, no society, no nothing. Even if it's superstitious mumbo-jumbo, the decision to root Christ's divinity in the miracle of His birth expresses a profound – and rational – truth about "eternal life" here on Earth.
Last year I wrote a book on demographic decline and became a big demography bore, and it's tempting just to do an annual December audit on the demographic weakness of what we used to call Christendom. Today, in the corporate headquarters of the Christian faith, Pope Benedict looks out of his window at a city where children's voices are rarer and rarer. Italy has one of the lowest birth rates in Europe. Go to a big rural family wedding: lots of aunts, uncles, grandmas, grandpas but ever fewer bambinos. The International Herald Tribune last week carried the latest update on the remorseless geriatrification: On the Miss Italia beauty pageant, the median age of the co-hosts was 70; the country is second only to Sweden in the proportion of its population over 85, and has the fewest citizens under 15. Etc.
So in post-Catholic Italy there is no miracle of a child this Christmas – unless you count the 70 percent of Italians between the ages of 20 and 30 who still live at home, the world's oldest teenagers still trudging up the stairs to the room they slept in as a child even as they approach their fourth decade. That's worth bearing in mind if you're an American gal heading to Rome on vacation: When that cool 29-year-old with the Mediterranean charm in the singles bar asks you back to his pad for a nightcap, it'll be his mom and dad's place.
I'm often told that my demographics-is-destiny argument is anachronistic: Countries needed manpower in the Industrial Age, when we worked in mills and factories. But now advanced societies are "knowledge economies," and they require fewer working stiffs. Oddly enough, the Lisbon Council's European Human Capital Index, released in October, thinks precisely the opposite – that the calamitous decline in population will prevent Eastern and Central Europe from being able to function as "innovation economies." A "knowledge economy" will be as smart as the brains it can call on.
Meanwhile, a few Europeans are still having children: The British government just announced that Muhammad is now the most popular boy's name in the United Kingdom.
As I say, the above demographic audit has become something of an annual tradition in this space. But here's something new that took hold in the year 2007: A radical antihumanism, long present just below the surface, bobbed up and became explicit and respectable. In Britain, the Optimum Population Trust said that "the biggest cause of climate change is climate changers – in other words, human beings," and professor John Guillebaud called on Britons to voluntarily reduce the number of children they have.
Last week, in the Medical Journal of Australia, Barry Walters went further: To hell with this wimp-o pantywaist "voluntary" child-reduction. Professor Walters wants a "carbon tax" on babies, with, conversely, "carbon credits" for those who undergo sterilization procedures. So that'd be great news for the female eco-activists recently profiled in London's Daily Mail who boast about how they'd had their tubes tied and babies aborted in order to save the planet. "Every person who is born," says Toni Vernelli, "produces more rubbish, more pollution, more greenhouse gases and adds to the problem of overpopulation." We are the pollution, and sterilization is the solution. The best way to bequeath a more sustainable environment to our children is not to have any.
What's the "pro-choice" line? "Every child should be wanted"? Not anymore. The progressive position has subtly evolved: Every child should be unwanted.
By the way, if you're looking for some last-minute stocking stuffers, Oxford University Press has published a book by professor David Benatar of the University of Cape Town called "Better Never to Have Been: The Harm of Coming into Existence." The author "argues for the 'anti-natal' view – that it is always wrong to have children … . Anti-natalism also implies that it would be better if humanity became extinct." As does Alan Weisman's "The World Without Us" – which Publishers Weekly hails as "an enthralling tour of the world … anticipating, often poetically, what a planet without us would be like." It's a good thing it "anticipates" it poetically, because, once it happens, there will be no more poetry.
Lest you think the above are "extremists," consider how deeply invested the "mainstream" is in a total fiction. At the recent climate jamboree in Bali, the Rev. Al Gore told the assembled faithful: "My own country, the United States, is principally responsible for obstructing progress here." Really? The American Thinker's Web site ran the numbers. In the seven years between the signing of Kyoto in 1997 and 2004, here's what happened:
•Emissions worldwide increased 18.0 percent;
•Emissions from countries that signed the treaty increased 21.1 percent;
•Emissions from nonsigners increased 10.0 percent; and
•Emissions from the United States increased 6.6 percent.
It's hard not to conclude a form of mental illness has gripped the world's elites. If you're one of that dwindling band of Westerners who'll be celebrating the birth of a child, "homeless" or otherwise, next week, make the most of it. A year or two on, and the eco-professors will propose banning Nativity scenes because they set a bad example.
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