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This sort of thing happens often to most of us. For example, when we go to the aid of someone, you may not please him nor get his thanks, but instead make him unhappy. In Russian expression, such a behavior is called \u0027a bear\u0027s kindness,\u0027 i.e. a well-meant action having an opposite effect. That sort of kindness is popular in every aspect of our life from our daily behaviors to political or religious ideologies. In this paper I examine \u0027bear\u0027s kindnesses\u0027 that take the form of Marxism. Through the twentieth century ten million people were killed by this theory of Marxism. In brief, it is the denial of private possession and the abolition of a market economy; yet, a lot of people are still charmed by Marxism. This is because Marxism has been fighting for the equality of all men; therefore it appears so appealing, especially to the poor or miserable. But such kindness as Marxism is not a kindness in the true sense. As Martin Malia believed, Marx\u0027s idea was derived from his fantasy, to say more accurately in my words using a Dostoevsky\u0027s expression, from his \u0027love in fantasy.\u0027 Zosima in Dostoevsky\u0027s \"The Brothers Karamazov\" separates \u0027the love in fantasy\u0027 from \u0027the love in action.\u0027 The person possessed by \u0027the love in fantasy\u0027 neither really faces his neighbor\u0027s trouble nor fully appreciates it. But at the same time, having intense desire to be good out of his vanity, he will invent \u0027the love of fantasy\u0027 to make himself believe that he could support mankind, especially the poor or miserable. As is often the case with \u0027a bear\u0027s kindness,\u0027 his love of fantasy will bring disaster to his poor neighbors. \u0027A bear\u0027s kindness,\u0027 which is a form of \u0027the first violence\u0027 stated in my previous paper, arises from \u0027the love in fantasy.\u0027 The first violence\u0027 consists of two conditions: 1) not fully listening to another\u0027s story and 2) imposing one\u0027s own story on others. \u0027A bear\u0027s kindness\u0027 meets these two conditions. These conditions are in sharp contrast to the person holding \u0027the love in action\u0027 that, in turn, can fully appreciate his neighbor\u0027s trouble and suitably give him a helping hand. Consequently, \u0027the love in action\u0027 produces love in the true sense. In this paper, I tried to make clear what \u0027the love in action\u0027 is, referring to the E. Levinas\u0027 ethics of responsibility. In the Levinas\u0027 ethics, while our concrete behaviors of love and our beliefs in God are united, the former is much more important than the latter. Here is a community of thought between Levinas and Dostoevsky; however, Levinas is a Judaist and Dostoevsky is a Christian. I have therefore tried to define a difference between these two religions, referring to the Christian concept \u0027kenosis\u0027, i.e. humility, because the \u0027kenosis\u0027 is so important for both Levinas and Dostoevsky. At the end of this paper, I have translated into Japanese the 49th chapter of the novel \"Life and Fate\" which Levinas highly praises as an example of\u0027the love in action.\u0027 A Soviet Jewish writer, Vasilii Grossman, wrote this novel. 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熊の親切,ウサギの迷惑 : レヴィナスとマルクス
https://doi.org/10.24729/00005999
https://doi.org/10.24729/00005999fe0c16bc-454e-4ffb-a8a4-4721d7b7f04e
名前 / ファイル | ライセンス | アクション |
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KJ00000053479.pdf (1.5 MB)
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Item type | 紀要論文 / Departmental Bulletin Paper(1) | |||||
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公開日 | 2009-08-25 | |||||
タイトル | ||||||
タイトル | 熊の親切,ウサギの迷惑 : レヴィナスとマルクス | |||||
言語 | ||||||
言語 | jpn | |||||
資源タイプ | ||||||
資源タイプ識別子 | http://purl.org/coar/resource_type/c_6501 | |||||
資源タイプ | departmental bulletin paper | |||||
ID登録 | ||||||
ID登録 | 10.24729/00005999 | |||||
ID登録タイプ | JaLC | |||||
著者 |
萩原, 俊治
× 萩原, 俊治 |
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著者別名 | ||||||
姓名 | HAGIHARA, Shunji | |||||
抄録 | ||||||
内容記述タイプ | Abstract | |||||
内容記述 | When a bear found a mosquito biting a rabbit's face, he kindly slapped the mosquito with the rabbit; consequently the poor rabbit fell down in a faint. This sort of thing happens often to most of us. For example, when we go to the aid of someone, you may not please him nor get his thanks, but instead make him unhappy. In Russian expression, such a behavior is called 'a bear's kindness,' i.e. a well-meant action having an opposite effect. That sort of kindness is popular in every aspect of our life from our daily behaviors to political or religious ideologies. In this paper I examine 'bear's kindnesses' that take the form of Marxism. Through the twentieth century ten million people were killed by this theory of Marxism. In brief, it is the denial of private possession and the abolition of a market economy; yet, a lot of people are still charmed by Marxism. This is because Marxism has been fighting for the equality of all men; therefore it appears so appealing, especially to the poor or miserable. But such kindness as Marxism is not a kindness in the true sense. As Martin Malia believed, Marx's idea was derived from his fantasy, to say more accurately in my words using a Dostoevsky's expression, from his 'love in fantasy.' Zosima in Dostoevsky's "The Brothers Karamazov" separates 'the love in fantasy' from 'the love in action.' The person possessed by 'the love in fantasy' neither really faces his neighbor's trouble nor fully appreciates it. But at the same time, having intense desire to be good out of his vanity, he will invent 'the love of fantasy' to make himself believe that he could support mankind, especially the poor or miserable. As is often the case with 'a bear's kindness,' his love of fantasy will bring disaster to his poor neighbors. 'A bear's kindness,' which is a form of 'the first violence' stated in my previous paper, arises from 'the love in fantasy.' The first violence' consists of two conditions: 1) not fully listening to another's story and 2) imposing one's own story on others. 'A bear's kindness' meets these two conditions. These conditions are in sharp contrast to the person holding 'the love in action' that, in turn, can fully appreciate his neighbor's trouble and suitably give him a helping hand. Consequently, 'the love in action' produces love in the true sense. In this paper, I tried to make clear what 'the love in action' is, referring to the E. Levinas' ethics of responsibility. In the Levinas' ethics, while our concrete behaviors of love and our beliefs in God are united, the former is much more important than the latter. Here is a community of thought between Levinas and Dostoevsky; however, Levinas is a Judaist and Dostoevsky is a Christian. I have therefore tried to define a difference between these two religions, referring to the Christian concept 'kenosis', i.e. humility, because the 'kenosis' is so important for both Levinas and Dostoevsky. At the end of this paper, I have translated into Japanese the 49th chapter of the novel "Life and Fate" which Levinas highly praises as an example of'the love in action.' A Soviet Jewish writer, Vasilii Grossman, wrote this novel. Though the Soviet government tried to frantically erase this novel from existence, copies were saved by a miracle. | |||||
引用 | ||||||
内容記述タイプ | Other | |||||
内容記述 | 言語と文化. 2003, 2, p.243-262 | |||||
書誌情報 |
言語と文化 巻 2, p. 243-262, 発行日 2003-03-31 |
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ISSN | ||||||
収録物識別子タイプ | ISSN | |||||
収録物識別子 | 1347-8966 | |||||
書誌レコードID | ||||||
収録物識別子タイプ | NCID | |||||
収録物識別子 | AA11655255 | |||||
フォーマット | ||||||
内容記述タイプ | Other | |||||
内容記述 | application/pdf | |||||
著者版フラグ | ||||||
出版タイプ | VoR | |||||
出版タイプResource | http://purl.org/coar/version/c_970fb48d4fbd8a85 | |||||
その他のタイトル | ||||||
その他のタイトル | Oh, my bear, not be so nice to me・・・ : Levinas and Marx | |||||
出版者 | ||||||
出版者 | 大阪府立大学 |