Did Jiang Xulin commit suicide because of illness or intellectual dilemma isobuster

Did Jiang Xulin commit suicide because of illness or intellectual dilemma? Did Jiang Xulin commit suicide because of illness or intellectual dilemma? Original title: Dutch act, death Dutch act and rational Wen Song Zhibiao East China Normal University Department of politics teacher Jiang Xulin, for his interpretation of a variety of changes has been on death interpretation. And in death, because of communication difficulties, and the Death Metaphor as a variety of living problems to explain. Thus, the death of the death of the river, the wave of fluctuation, between life and death wandering, both ends, there seems to be no export. Thus, the speculation about Jiang Xulin’s death has evolved into more people’s discrimination and justification for survival. If you like the book says that the type of Christian Jiang Xulin himself without hesitation, the soul do not know where the silence. Because the mind aroused by death was hard to smooth, and gradually dispersed. All the hustle and bustle, only in the dead, he had nothing to do with the crowd. People reach a certain age, will be forced to face up to death, to establish the premise of solving the end point, how old middle-aged and elderly heart uncomfortable. When the elders die, the square of the square of death is gradually less than the people who block you, the breath of death will climb up, block can not stop. "I’m scared, I’m going to have a drink," if it works, just drink it. The Dutch act is always, sorry, because no matter how much to think, struggling to live, for a reason, there is a way out, there is always hope. In many comments around the death of Jiang Xulin, will Dutch act as a negative thing, that is a pity, is lost, is a disgrace. If you know the river, I don’t know what to think about it. Suicide is a spontaneous solution to the threat of death. It is not humiliating, and it is not worth excessive sigh. This metaphysical way, unless at the meantime, who do not know the taste of. The teacher Jiang friends, wrote a touching Memorial article, but I’m afraid I have to say that the diaphragm, living or hear something, the body entrusted with the mountain. In dealing with the death of Jiang Xulin’s explanation, there are two: one is the knot that is recognized as a disease, the pathogenesis of depression is the absolute reason, need not be attached to other reasons, such as personal experience, emotional experience and social life of vulnerable sensitive intellectuals. Depression is used here as an overwhelming logic, and Jiang Xulin’s death is understood as a triumph of disease. In another way, the disease is obscure aside, the typical sense of intellectual Jiang Xulin to contemporary political predicament, his understanding of Dutch act for intellectuals in the era of big psychological suffering extreme choices. Then, with this understanding to sympathize with the fate of intellectuals, the theory of strong sense of substitution, Jiang Xulin’s death touches the pain of survival. On the way to explain the disease focus on depression, and the specific problems of a person, into the prevention and treatment of a disease. This kind of reason is a kind of cognition that has been accepted and strengthened by Jiang Xulin after the death of "reason". In the metaphor of depression, Jiang Xulin’s suicide is regarded as the result of self breakdown, and depression isolates other people who are not. In these)

江绪林的自杀是因疾病还是知识分子困境? 江绪林的自杀是因疾病还是知识分子困境?   原标题:自杀、死亡与理性   文 宋志标   华东师大政治系教师江绪林自杀后,人们对他的解读多种多样,已经变迁为对死亡的阐释。而在死亡一事上,因为沟通困难,又将死亡比喻为各种生者的问题加以说明。于是,江绪林之死鼓起的波动,就在生与死之间徘徊,两端之内,似乎都没有出口。   于是乎,对江绪林死因的揣测,演变为更多人为着生存的辨析与辩解。如果像书上说的那样,悬梁自尽的犹疑型基督徒江绪林,其灵魂现今不知静默在何处。因为死亡激起的心意难平,也都逐渐散去了。众生扰攘,只有死者,处在与他无关的人群中。   人到了一定年龄,都会被逼去正视死亡,去解决终点确立的前提下,如何安度中年、老年的心有不安。当长辈去世,死亡列好的方阵前面渐次少了遮挡你的人,死亡的气息就会攀爬过来,挡也挡不住。“我恐惧,我要喝点酒”,如果这样管用,尽管喝吧。   对于自杀,向来是惋惜的多,因为多有不甘,以为无论怎样苟且的活着,总有它的道理,总有它的出路,也就总有希望。在围绕江绪林之死的诸多评议中,都将自杀当做了很负面的东西,以为是遗憾,是沦丧,是不光彩的。江绪林若知道,不知作何感想。   自杀是化解死亡威胁的一种自发性解决方案,并不丢人,也不值得过度的感叹。这种形而上的方式,除非亲临其间,谁也不知道其中况味。那些江老师的亲朋,写出了感人至深的纪念文章,但只怕也有隔膜,说的只怕还是生者爱听的东西,死者托体同山阿。   在处理江绪林之死的阐释上,出现两个死结:一是将其认作是疾病,认为抑郁症的发病机理已经是绝对的理由,不必附以其他的原因,比如个人社运经历、感情经验以及敏感知识分子的脆弱命运。抑郁症在这里被用作压倒性的逻辑,江绪林之死被理解为疾病的胜利。   而在另一种说法里,则将那些隐晦莫如的疾病放在一边,将江绪林比作当代政治困境下有感知识分子的典型,将他的自杀理解为知识分子在大时代的心理颠沛流离中极端的选择。进而,用这个理解来同情知识分子命运,论者代入感强烈,江绪林之死触及生存的痛感。   对疾病的解释路数引向对抑郁症的关注,从而将一个人的具体问题,转化为一种疾病的预防及治疗。这种理性,是“理性”的江绪林死后,一种被人接受并强化了的认知。抑郁症的隐喻下,江绪林的自杀会被当做是自我崩溃的结果,抑郁症隔离了其他不认同者。   在这些不认同的人当中,也分化了不同的立场。一种自然是上述那种对当代知识分子命运的同情之理解,哀伤成为解释的出发点与终结点。但是比哀伤更进一步的,还有入世融通的立场,“既然大家都能活,你为什么不能”,这一立场呼应了江绪林思之不得的“丰厚的生命体验”。   显然,江绪林所言的“丰厚的生命体验”,并不完全等同于中庸求活,而是与其理性的知识构建互相搭台。在刘擎老师的悼词中,将江绪林求之不得的这部分理想,做了切肤之痛的表达,同时也给人感觉是弗洛伊德的应用,把江的自杀归结为它的童年阴影。   孤独是多篇怀念文章对江绪林的共同记忆,这些文章不乏真挚的描绘,真情实感当中,江绪林只露出阴郁的身影,无法处理好亲密关系,或者说孤独本身被当作了不健康的东西。言下之意就成了,因为孤独所以抑郁,因为抑郁所以自杀,悲伤形成了它自己的闭环。   而这个逻辑的一个枝节,就是将江绪林的选择当作是某种生存原则的反证,从而得出一些类似成见的东西,比如,“即使……也要好好活着”,“越是……越要开心”之类鸡汤。这种鸡汤成了近乎责备死者的论调,愈发显出孤独者的孤独、抑郁者的抑郁。   经历到底对一个人性情养成有何影响?而性情又会对解答死亡这个命题有何作用?好像终极时间到来之前,那些徒劳的迂回曲折,也好似在死亡前摆布众多其实无用的路障,江绪林通过知识及宗教理性去抵御,随着自杀对教规的忤逆,他的理性工事是证实还是证伪了?   知识人对理性的建设,既可以填饱肚子,也可以坐享精神园地。正因为它的功能太诱人,所以建立起来并不容易。人们从江绪林之死中各取所需,用来维护自己的生存观念。一种理性在江绪林那里成了碎片,更多人捡了起来,装饰自己那块小确幸。   再说下去,就只能靠不可知论打圆场了。在我们的古训里,死亡就是“知天命”而已,再多的东西,就不肯多说了。死是述而不作的那部分东西,所有教导也都是“不知生焉知死”式的逃避。这种感觉既轻又重,既形而上又带着沉重肉身,忏悔与哀伤似乎太单薄。   (声明:本文仅代表作者观点,不代表新浪网立场。)相关的主题文章:

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