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Geographer Yi-Fu Tuan地理学家段义孚 A Biography of the Famous Chinese-American Geographer Yi-Fu Tuan 华裔美国著名地理学家段义孚传记 May 5 2010 2010年5月5日 Yi-Fu Tuan is a Chinese-American geographer famous for pioneering the field of human geography and merging it with philosophy, art, psychology, and religion. This amalgamation has formed what is known as humanist geography. 段义孚是一位华裔美国地理学家，以开拓人文地理学领域而闻名，并将其与哲学，艺术，心理学和宗教融为一体。 这种融合形成了所谓的人文地理学。。 Humanist geography as it is sometimes called is a branch of geography that studies how humans interact with space and their physical and social environments. It also looks at the spatial and temporal distribution of population as well as the organization of the world’s societies. Most importantly though, humanistic geography stresses people’s perceptions, creativity, personal beliefs, and experiences in developing attitudes on their environments. 人文主义地理学有时被称为地理学的一个分支，它研究人类如何与空间及其自然和社会环境相互作用。它还研究人口的空间和时间分布以及世界社会的组织。最重要的是，人文地理学强调人们对环境的感知、创造力、个人信仰和经验。 In addition to his work in human geography, Yi-Fu Tuan is famous for his definitions of space and place. Today, place is defined as a particular part of space that can be occupied, unoccupied, real, or perceived (as is the case with mental maps). Space is defined as that which is occupied by an object's volume. 除了人文地理方面的研究外，段义孚还以其对空间和地方的定义而闻名于世。今天，地方被定义为空间的一个特定部分，可以被占据、空置、真实或感知（就像心理地图一样）。空间被定义为被物体的体积所占据的空间。 During the 1960s and 1970s, the idea of place in determining people's behavior was at the forefront of human geography and replaced any attention previously given to space. In his 1977 article, "Space and Place: The Perspective of Experience," Tuan argued that to define space, one must be able to move from one place to another, but in order for a place to exist, it needs a space. Thus, Tuan concluded that these two ideas are dependent upon one another and began to cement his own place in the history of geography. 在20世纪60年代和70年代，确定人们行为的地位的想法处于人类地理学的最前沿，取代了先前对太空的关注。 在他的1977年文章“空间和地方：经验的视角”中，段认为，要定义空间，人们必须能够从一个地方移动到另一个地方，但为了一个地方存在，它需要一个空间。 因此，段得出结论，这两种思想相互依存，并开始巩固自己在地理史上的地位。。 Yi-Fu Tuan's Early Life段义孚的早期生活 Tuan was born on December 5, 1930 in Tientsin, China. Because his father was a middle class diplomat, Tuan was able to become a member of the educated class, but he also spent many of his younger years moving from place to place within and outside of China's borders. 段于1930年12月5日出生于中国天津。由于他的父亲是一名中产阶级外交官，他能够成为受过教育的阶层的一员，但他年轻时也花了很多时间在中国境内外四处奔波。 Tuan first entered college at the University College in London but he later went to the University of Oxford where he received his bachelor's degree in 1951. He then continued his education there and earned his master's degree in 1955. From there, Tuan moved to California and finished his education at the University of California, Berkeley. 段首先进入了伦敦大学学院，但后来又进入了牛津大学，并于1951年获得了学士学位。然后他继续在那里接受教育，并于1955年获得硕士学位。从那里段搬到了加利福尼亚，在加州大学伯克利分校完成了他的学业。（阅者注：读研这段有些不太一致的地方，在2007回家记中段说：在1951年，当我即将到美国读研究生的时候。。。所以有的断言：1951年段就去美国了但可以确认的是1957年是在伯克利获得博士学位） During his time at Berkeley, Tuan became fascinated with the desert and the American Southwest -- so much so that he often camped in his car in the rural, open areas. It was here that he began to develop his ideas of the importance of place and bring philosophy and psychology into his thoughts on geography. In 1957, Tuan completed his PhD with his dissertation entitled, "The Origin of Pediments in Southeastern Arizona." 当他在伯克利的时候，段对沙漠和美国西南部非常着迷，以至于他经常在他的汽车里露营，在乡间开阔的地方。正是在这里，他开始发展他的地方的重要性的思想，并将哲学和心理学纳入他的地理思想。1957年，段完成了他的博士论文，题为“亚利桑那东南部谱系的起源”。 Yi-Fu Tuan's Career生涯 After completing his PhD at Berkeley, Tuan accepted a position teaching geography at Indiana University. He then moved on to the University of New Mexico, where he frequently spent time conducting research in the desert and further developed his ideas on place. In 1964, Landscape magazine published his first major article called, "Mountains, Ruins, and the Sentiment of Melancholy," in which he examined how people view physical landscape features in culture. 在伯克利完成博士学位后，段接受了印第安纳大学地理教授的职位。然后他去了新墨西哥大学，在那里他经常花时间在沙漠进行研究，并进一步发展了他对地方的想法。1964年，《风景》杂志发表了他的第一篇重要文章《山、遗址、忧郁的情怀》，探讨了人们如何看待文化中的自然景观特征。 In 1966, Tuan left the University of New Mexico to begin teaching at the University of Toronto where he remained until 1968. In that same year, he published another article; “The Hydrologic Cycle and the Wisdom of God,” that looked at religion and used the hydrologic cycle as evidence for religious ideas. 1966年，段离开新墨西哥州大学，开始在多伦多大学任教，直到1968年。同年，他发表了另一篇文章：“水文循环和上帝的智慧”，它着眼于宗教，并利用水文循环作为宗教思想的证据。 After two years at the University of Toronto, Tuan then moved to the University of Minnesota where he produced his most influential works on organized human geography. There, he wondered about the positive and negative aspects of human existence and why and how they existed around him. In 1974, Tuan produced his most influential work called Topophilia which looked at the love of place and people’s perceptions, attitudes, and values surrounding their environments. In 1977, he further solidified his definitions of place and space with his article, “Space and Place: The Perspective of Experience.” 在多伦多大学工作了两年之后，段搬到了明尼苏达大学，在那里他创作了他最有影响力的有组织的人文地理学作品。在那里，他想知道人类生存的积极和消极方面，以及它们为什么和如何存在于他周围。1974年，段创作了他最有影响力的作品“恋地情结”Topophilia，它关注的是对地方和人民的爱。对周围环境的看法、态度和价值观。1977年，他用“空间与地方：经验的视角”一文进一步巩固了他对空间与地方的定义。” That piece, combined with Topophilia then had a significant impact on Tuan’s writing. While writing Topophilia, he learned the people perceive place not only because of the physical environment but also because of fear. In 1979, this became the idea of his book, Landscapes of Fear. 这篇文章，再加上恋地情结Topophilia，对段的创作产生了重大影响。在写“恋地情结”的时候，他了解到人们感知到的地方不仅是因为自然环境，还因为恐惧。1979年，这成为他的书《恐惧的风景》(landscape of Fear)的构思。 Following four more years teaching at the University of Minnesota, Tuan cited a mid-life crisis and moved to the University of Wisconsin. While there, he produced several more works, among them, Dominance and Affection: The Making of Pets, in 1984 that looked at man's impacts on the natural environment by focusing on how humans are able to change it by adopting pets. 在明尼苏达大学任教四年之后，段以中年危机为由搬到了威斯康星大学。在那里，他又创作了几部作品，其中包括1984年出版的《支配与情感:宠物的制造》(Dominance and love: The Making of Pets)。这本书着眼于人类如何通过收养宠物来改变自然环境，从而观察人类对自然环境的影响。 In 1987, Tuan's work was formally celebrated when he was awarded the Cullum Medal by the American Geographical Society. 1987年，当段被美国地理学会授予卡勒姆Cullum奖章时，他的作品得到了正式的庆祝。 Retirement and Legacy 退休之后 During the late 1980s and 1990s, Tuan continued lecturing at the University of Wisconsin and wrote several more articles, further expanding his ideas in human geography. On December 12, 1997, he gave his last lecture at the university and officially retired in 1998. 在20世纪80年代末和90年代，段继续在威斯康星大学讲课，并写了几篇文章，进一步拓展了他的人文地理学思想。1997年12月12日，他最后一次在大学演讲，并于1998年正式退休。 Even in retirement, Tuan has remained a prominent figure in geography by pioneering human geography, a step that gave the field a more interdisciplinary feel as it is no longer simply concerned with physical geography and/or spatial science. In 1999, Tuan wrote his autobiography and more recently in 2008, he published a book called, Human Goodness. Today, Tuan continues give lectures and writes what he calls “Dear Colleague Letters.” 即使在退休后，段仍然是地理领域的佼佼者，因为它已经不再单纯地关注人文地理学，这一步使该领域具有更多跨学科的感觉。自然地理和/或空间科学。1999年，段写了他的自传，最近在2008年，他出版了一本书，名为“人类的善良”。今天，段继续讲课和写作。他叫“亲爱的同事” To view these letters and learn more about Yi-Fu Tuan's career visit his website. 要查看这些信件，了解更多关于段义孚的职业生涯，请访问他的网站。 …………………………………………………………………………………………………………………………………………………… Samples of Professor Tuan’s Dear Colleague Letters “亲爱的同事信件”样本 1. October 24, 2009 Dear Colleague: 一 2009年10月24日 亲爱的同事： Let’s say that I have a house and my two most precious possessions in it are my young daughter and my cat. A fire broke out. I had to choose between saving my daughter and my cat. I saved the cat. My daughter perished. You can imagine the outrage! And yet, conceivably, a cat lover or two might say that I did the right thing. Here is another scenario. I have a house and my two most precious possessions in it are my cat and my pet rock. A fire broke out. I saved my pet rock, abandoning my cat to the flames. More and possibly even greater outrage! Don’t I realize that the rock is a piece of mineral without feelings? But that’s not how I see my rock. To me, it is a friend–a friend of undeviating constancy, a round object that warms my hand in winter and cools my cheek in summer. 假设我有一所房子，其中我最珍贵的两件东西是我的小女儿和我的猫。发生了一场火灾。我不得不在救我女儿和猫之间做出选择。我救了那只猫。我的女儿死了。你可以想象出愤怒！然而，可以想象的是，一两个爱猫的人可能会说我做了正确的事情。这是另一种情况。我有一所房子和我最珍贵的两个财产里面是我的猫和我的宠物石。发生了一场火灾。我救了我的宠物石头，把我的猫丢在火堆里。更多，甚至更大的愤怒！我难道没意识到那块石头是我的没有感情？但我不是这么看我的石头的。对我来说，它是一个朋友-一个坚毅不变的朋友，一个圆圆的东西，在冬天温暖我的手，在夏天使我的脸颊变凉。 My point is that we humans are poetic animals–that we naturally assign human personality, motivation, and feeling to beings that don’t have them. The evidence lies in our language, which is chock-full of metaphors. When I say to my scientific geographical colleagues that they are poets, they are none too pleased, but they can’t escape the label, for don’t they say the mouth of the river, an arm of the sea, the spine of a ridge? Moreover, when their leg bangs against the leg of their desk, don’t they glower at it as though its obstructiveness was intentional? 我的观点是，我们人类是富有诗意的动物-我们自然地将人类的个性、动机和情感分配给没有它们的人。证据就在我们的语言里，那是一种无聊的语言。我的比喻。当我对我的科学地理同事说他们是诗人时，他们一点也不高兴，但他们不能逃脱这个标签，因为他们不是说河口，是一条手臂吗？海，脊的脊椎骨？而且，当他们的腿撞到他们的桌子的腿时，难道他们不觉得它的阻碍是故意的吗？ We love our kin–we love people who look like us, who have dark hair and brown eyes as we do. As for people with blond hair and blue eyes, well, they can be tolerated but not loved, for they are not one of us. What if people look even more radically different? What if they are hairy, what if their jaws recede and their arms dangle almost to their knees? Well, we won’t want to be close to them. In fact, we would be repelled by their ugliness–their grotesque appearance. Yet what I have just said is not true–or rather, not quite true–for there are creatures who fit the description I have given, but far from being repelled by them, we embrace them as cousins thrice-removed. Who do I have in mind? I have in mind the mountain gorillas. It is a peculiarity of our species that we can favor other species more than our own–love our animal pet more than we do a human child. Remember that in eighteenth-century Britain, a nobleman’s horses were housed in handsome stables; by contrast, the men who served them lived in dark, smoky cottages. The Society for the Prevention of Cruelty to Animals was founded long before the Society for the Prevention of Cruelty to Children. In nineteenth-century Britain, stray cats and dogs were being taken care of when children seven or eight years old slaved in factories, suffered choking smoke and grime as chimney sweeps, and were sent to prison for stealing an apple. 我们爱我们的亲人-我们爱那些长得和我们一样长着黑头发和棕色眼睛的人。至于金发和蓝眼睛的人，他们是可以容忍的，但不能被爱，因为他们不是。没有我们。如果人们看起来更不一样呢？如果它们是多毛的，如果它们的下巴后退，手臂几乎垂到膝盖上怎么办？我们不想接近他们。在……里面事实上，我们会被他们丑陋的外表所击退。然而，我刚才说的不是真的，或者说不是完全正确的，因为有些生物符合我给出的描述。我们远没有被他们击退，而是像表兄弟一样拥抱他们-三次被移除。我想到的是谁？我想到的是山地大猩猩。这是我们物种的一个特点，我们可以偏爱其他物种。比我们自己更特别-爱我们的宠物胜过爱一个人类的孩子。请记住，在十八世纪的英国，一个贵族的马被安置在英俊的马厩里；相比之下，那些他们住在黑烟的小屋里。防止虐待动物协会早在防止虐待儿童协会之前就成立了。十九世纪的英国当七、八岁的孩子在工厂里被奴役时，流浪猫和狗正被照顾着，烟囱扫荡时，他们的烟和污垢令人窒息，并因偷窃而被送进监狱。一个苹果。 How come? Well, we humans are compelled to love creatures unlike us because we were and are totally dependent on them. Domestication is a long-drawn and often cruel procedure. Nevertheless, in its early stages, we humans had to treat the animals we wished to domesticate with tender, loving care. That loving attentiveness has not totally disappeared even when techniques of domestication have matured to the extent that personal attention and care was no longer necessary. Another factor is our need to see our virtues vividly. Animals, serving as metaphors, answer that need. Thus the dog stands undeviatingly for loyalty, the cat for independence, the horse for elegance, the tiger for power, the lion for nobility, and the panda for cuteness. But that still leaves out the mountain gorilla. What does it stand for? The vulnerability of hulk? Innocence behind threatening appearance? 怎么会这样?我们人类不得不像我们那样爱生物，因为我们过去和现在都完全依赖它们。驯化是一个漫长而残酷的过程.然而，在它的EA中在这个阶段，我们人类必须以温柔、关爱的态度对待我们希望驯化的动物。即使驯化技术已经成熟，这种爱的注意力也没有完全消失。在不再需要个人关注和照顾的情况下进行教育。另一个因素是我们需要生动地看到我们的美德。动物，作为隐喻，回答这个需要。因此，这只狗站着你。忠诚代表忠诚，猫代表独立，马代表优雅，老虎代表权力，狮子代表贵族，熊猫代表可爱。但这仍然把山地大猩猩排除在外。什么它代表什么？绿巨人的弱点？威胁外表背后的纯真？ Best wishes, Yi-Fu “Lucidity, I maintain, is almost always desirable.” ………………………………………………………………………………………………………………………… 2. September 18, 2009 Dear Colleague: I attended a reception honoring undergraduates of Letters & Science who have received scholarships in recent years. It was held in Tripp Common of the Memorial Union. When I walked in, the hall was already packed with students, parents, relatives, and donors. Some were standing in line for the hors d’oeuvre. I joined them, for I didn’t want to miss the College’s largesse. With food and drink in hand, I looked for a table and found one that had not been occupied. Of course, I expected to be joined by others, but no one came. All the other tables meanwhile blossomed with bright happy faces—students and their proud parents—smiling, talking, eating. As I sat there nibbling at the food on my plate, I felt decidedly odd. Why was I there? I don’t normally accept open invitations of this kind. I accepted this one because Cathy Webb wrote me a letter, inviting me to the reception as a future donor. She mentioned the scholarship in my will and said that she hoped it would be many years before it is activated. Her words rang in my ears as I stared into space and imagined myself a ghost hovering benignly over the crowd, an actual benefactor and not just a potential one. 我参加了一次表彰近年来获得奖学金的文理科本科生的招待会。它是在纪念联盟的特里普共同举行的。当我走进来的时候，大厅里有学生，父母，亲戚和捐献者。有些人排队等候开胃菜。我加入了他们，因为我不想错过学院的慷慨。有食物和饮料然后，我找了一张桌子，发现一张没有人坐的桌子。当然，我希望有其他人加入，但没有人来。与此同时，所有其他的桌子都绽放着明亮的欢快的脸蛋。恩特和他们骄傲的父母-微笑，交谈，吃饭。当我坐在那里啃着盘子里的食物时，我觉得很奇怪。我为什么在那里？我通常不接受这种公开邀请。我接受这封信是因为凯西·韦伯给我写了一封信，邀请我作为未来的捐赠者参加招待会。她在我的遗嘱中提到了奖学金，并说她希望过很多年我才能获得奖学金。T被激活了。她的话在我耳边回响，我凝视着太空，想象自己是一个幽灵，在人群中亲切地盘旋着，一个真正的恩人，而不仅仅是一个潜在的恩人。 The fact is, although I was bodily present at the reception, I felt as unreal and disconnected from what went on as I would if I were pure spirit—and the year not 2009 but, say, 2012. At this point of my reverie, a young man was brought to my table by an assistant dean. His family couldn’t come and I obviously needed company. Immediately my ghost rejoined my body and I felt real again. The student is Matthew O’Brien. He is in his third year, majoring in materials science, modern history, and African Studies. Yes—all three! Astonishing, isn’t it? He politely asked about me, what I do, and I found myself telling him about doing fieldwork in Panama in 1959, as part of a naval project to blast—with nuclear bombs!—a new canal through the Panamanian isthmus. How ancient I must seem to Matthew. Sitting by me, it could occur to him that even his grandfather is young. The other side of the coin is, how incredibly young Matthew looked to me. If I had a grandson, he could be older. At this point, my thought turned to the parents. What images raced through their minds as they looked proudly at what they had contributed to life and world. “Oh death, where is thy victory?” must have a real meaning for them—not just a familiar phrase from the Bible, but a personal shout of triumph. 事实是，尽管我亲自出席了招待会，但我觉得自己与所发生的事情毫无联系，就像我是纯粹的灵魂一样-而不是2009年，而是2012年。在这一点上一位助理院长把一个年轻人带到我的桌子上。他的家人不能来，我显然需要有人陪伴。我的鬼魂立刻又回到了我的身体，我又感觉到了真实。学生T是马修·奥布赖恩。他三年级，主修材料科学、现代史和非洲研究。是的-三个都是！令人吃惊，不是吗？他彬彬有礼地问起我，我做什么，我就我告诉他1959年在巴拿马做实地调查，作为一个海军项目的一部分-用核弹！-一条穿过巴拿马地峡的新运河。在马修看来我一定很古老。坐在我旁边，他可能会想到，他的祖父也很年轻。问题的另一面是，马修对我来说是多么的年轻。如果我有孙子，他可能会老一点。在这一点上我的想法转向了父母。当他们骄傲地看着他们对生命和世界所做的贡献时，他们脑海中闪过的是什么图像。“哦，死亡，你的胜利在哪里？”一定很刻薄对他们来说-不仅仅是圣经上的一个熟悉的短语，而是个人胜利的呼喊。 You may detect a note of envy in me, a life-long bachelor, when I start to talk about parents. On the other hand, I am immensely grateful to them for lending me their talented offspring. At times, I feel that the parents just might envy me, for I see their children, often on an one-on-one basis, when they are most attractive and intellectually alert. The parents toil to pay the bills and I get the benefit. Even in the brief time I chatted with Matthew, I felt charged up by his vigor, intelligence, and hopefulness. I was also delighted to hear a student’s official remarks from the podium. She is Kimberly Krautkramer, a senior in molecular biology and philosophy. What a promising combination of disciplines! Kimberly is surely heading toward a brilliant career. Finally, while waiting for the program to begin, I watched slides projected on the screen that showed comments by scholarship recipients. One said something like this. “I am grateful to my professors at UW. As Marcel Proust said, ‘Teachers are the gardeners of my soul.’” After this, dear colleague, it is hard to be dour even if the arthritis still hurts. 当我开始谈论父母的时候，你可能会在我身上察觉到一丝嫉妒，一个一辈子的单身汉。另一方面，我非常感谢他们借给我他们有才华的后代。有时，我我觉得父母可能会羡慕我，因为我经常在一对一的基础上看到他们的孩子，当他们最有魅力、最聪明的时候。父母辛辛苦苦地付账，我得到了这笔钱。e福利。即使在我和马修聊天的短暂时间里，我也感觉到了他的活力、智慧和希望。我也很高兴听到一位学生在讲台上发表的官方讲话。她是金柏利·克劳德克拉默，分子生物学和哲学专业的一名大四学生。多么有希望的学科组合！金伯利肯定会走向辉煌的事业。最后，在等待节目开始时，我看了放映在屏幕上的幻灯片，上面显示了奖学金获得者的评论。有人说了这样的话。“我感谢我在UW的教授们。正如马塞尔·普鲁斯特所说，“教师是我灵魂的园丁。”在此之后，亲爱的同事，即使关节炎仍然很痛，也很难变得沉闷。 Best wishes, Yi-Fu ………………………………………………………………………………………………………………………… 3. May 5, 2010 Dear Colleague: Bobby, the last Kantian in Nazi Germany Ethics is about others, is it not? It is about how we see the other and feel a responsibility for the other? Curiously, the answer is “no”–or rather, “no” in two great ethical-philosophical traditions, the Indian and the Greek. At the center of these two great traditions is personal salvation. Of course, to attain personal salvation one must satisfy certain conditions. To Indians, it is right action, each of which, however small, is a step up the karmic path; and though the action is done ultimately for oneself, it does have the effect of benefitting others. As for the Greeks, salvation begins with self-knowledge. With true self-knowledge, how can a man do wrong? And how can he not benefit others if only as virtue personified? Think of Socrates, a good man, and I would love to be in his company. But compassion is not in his vocabulary and history does not say that he ever fed orphans or consoled widows. 鲍比，纳粹德国的最后一个康德人 道德是关于别人的，不是吗？它是关于我们如何看待另一个人，并感到对另一个人的责任吗？奇怪的是，在两个伟大的伦理哲学传统中，答案是“不”或者更确切地说是“不”。印度人和希腊人。这两大传统的核心是个人救赎。当然，要获得个人救赎，必须满足一定的条件。对印度人来说，这是正确的行为。离子，每一个，无论多么小，都是业力道路上的一步；尽管这个行动最终是为自己做的，但它确实有造福他人的效果。至于希腊人，救恩开始了。It‘有自知之明。有了真正的自知之明，一个人怎么能做错事呢？如果仅仅是美德的拟人化，他怎么能不让别人受益呢？想想苏格拉底，一个好男人，我很乐意和他在一起。但是同情没有在他的词汇和历史上说，他曾经喂养孤儿或安慰寡妇。 In contrast to the self-focus of Indians and Greeks, Jews focus on the other–on responsibility for the other. There are no less than 36 references to the stranger in the Jewish bible. Can any other holy book match this? Maybe the Christian, but then Christian ethics is an extension of Jewish ethics. Note that the other in the Judeo-Christian tradition is a stranger, not a kinsman or a neighbor with whom one can so easily bond through familiarity and the promise of mutual assistance. Immanuel Kant universalized Judeo-Christian maxims to include all peoples. Yet how feebly this principal has taken hold even in Kant’s native country, Germany, and even among philosophers in his native country, of whom the most notable is Martin Heidegger. 与印度人和希腊人的自我意识不同，犹太人关注的是对方的责任。在犹太圣经中，提到陌生人的次数不少于36次。还有其他的h吗？奥利书符合这个吗？也许是基督教，但基督教伦理是犹太伦理的延伸。请注意，犹太基督教传统中的另一个是陌生人，而不是亲戚或邻居。我们可以通过熟识和相互帮助的承诺轻易地将他们联系在一起。伊曼纽尔康德普及犹太教-基督教格言包括所有民族。但这位校长有多软弱肯恩甚至在康德的祖国德国，甚至在他的祖国的哲学家中也是如此，其中最著名的是马丁·海德格尔。 What do these potted stories lead up to? They lead up to the Jewish philosopher Emmanuel Levinas (1905-1995). His early works show that he was steeped in the Western philosophical tradition, and that among his heroes were Kant and Heidegger. In a Nazi concentration camp, he had time to reflect on Kant’s universalist ethics and Germany’s total disregard of it, and the irony that his own much admired hero, Heidegger, had joined the Nazi party. Levinas came up with two conclusions. One is that words, however persuasive at an intellectual level, have little or no impact on action, and a reason for this ineffectiveness might be that, at a subconscious level, Western philosophy (remember the Greeks), like Indian philosophy, is centered on the individual–on developing personal virtue rather than on working for the good of the other. The second conclusion is that when the other does swim into focus he is a kinsman or a neighbor, and not a stranger. Heidegger’s sympathy for Nazism lies in the appeal of this primitive tribalism, and his achievement, the draping of a sophisticated veil of words over it. 这些盆栽故事导致了什么？他们导致犹太哲学家伊曼纽尔莱维纳斯(1905-1995)。他早期的作品表明他沉浸在西方哲学传统中，他的英雄包括康德和海德格尔。在纳粹集中营里，他有时间思考康德的普世主义伦理和德国对此的完全漠视，以及讽刺的是，他自己的许多阿德米尔。爱德·英雄海德格尔加入了纳粹党。莱维纳斯得出了两个结论。一个是语言，无论在智力层面多么有说服力，对行动几乎没有或根本没有影响，也是行动的一个理由。这种无效可能是，在潜意识层面，西方哲学(记得希腊人)和印度哲学一样，都是以个人为中心-以发展个人美德为中心，而不是以培养个人美德为中心。为了他人的利益而工作。第二个结论是，当对方游到焦点，他是一个亲戚或邻居，而不是一个陌生人。海德格尔对纳粹主义的同情在于这种原始部落主义的吸引力，以及他的成就，在它上面披着一层复杂的文字面纱。 Levinas reflected on his camp experience in a two-page essay. “Halfway through our long captivity, for a few short weeks, a wandering dog entered our lives. We called him Bobby, as one does with a cherished dog. He would appear at morning assembly and was waiting for us as we returned from work under guard. He jumped up and down and barked in delight. For him there was no doubt that we were men.” “This dog,” Levinas added, “was the last Kantian in Nazi Germany.” He did so without the brain to universalize, and he did so because his instinct was such as to favor a species other than his own (Stephen Stern, "How Judaism redeems Western Philosophy" Tikkun, May/June 2010). 莱维纳斯在一篇两页的文章中反思了他的露营经历。“在我们长期囚禁的一半时间里，一条流浪的狗进入了我们的生活，在短短几个星期里。我们叫他鲍比，就像一个叫鲍比一样被擦掉的狗。他会出现在早晨的集会上，在我们下班回来的时候，他正等着我们。他跳上跳下，高兴得叫了起来。对他来说，毫无疑问，我们是男人。““这只狗，”莱维纳斯补充道，“这是纳粹德国最后一只康德犬。”他这样做并没有大脑的普遍性，他这样做是因为他的本能是偏向于他自己以外的物种(S)。TEPHEN Stern，“犹太教如何救赎西方哲学”，Tikkun，2010年5月/6月)。 Best wishes, Yi-Fu | 
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