品酒论书
BOOKREVIEW
Chassidim and Romanticism 敬虔与浪漫 撰文：戴章伦 By Asea Dai
作者： （英）以塞亚·伯林 译者：吕梁 / 洪丽娟 / 孙易 出版社：译林出版社 出版年月：2008 年 03 月
The unending flows of the
between the early Greek philosophy, the late
researches into the concept of
Greek philosophy and the ancient Roman
Romanticism and into the most
philosophy. It almost becomes a universal
lasting and great movements
phenomenon in human’s ideology history that
The Roots of Romanticism
triggered by it in the western
the worse the external political environment
Author: Isaiah Berlin Translator: Lü Liang/ Hong Lijuan/ Sun Yi Publisher: Yilin Press Published: March 2008
cultural history have never
deteriorates, the more introspective the
stopped since Romanticism was
corresponding philosophy tends to be.
born. There are already piles
However, Berlin seems to neglect that unlike
of related Chinese translations,
the pessimist result the previous introspective
not to mention how intensive
philosophies have led to, the reforms of
the western studies have been.
Lutheran and Chasidim on Christian faith
自浪漫主义诞生之日起，对这个观
学之间的区别。这几乎是
念以及它所引发的西方文化史上最为持
所有人类思想史中普遍的
I recommend Isaiah Berlin’s
did form a progressive tradition for western
久、浩大的运动的研究就层出不穷，从
现象，外部政治经济环境越是恶化其相
The Roots of Romanticism not because that
Modernism in a sense, as Max Weber has
未停歇。仅是中文译著就已是让人眼花
应的哲学思想就更趋于内省。（然而，
my comprehension of the subject studied for
pointed out that they developed some new
缭乱，西方国家有关此课题的研究程度
柏林似乎忽略了与以往内省沉思哲学所
centuries has allowed me to tell good out of
influential religion ethnics) “Chasidim”
可见一斑。推荐以赛亚·柏林的《浪漫
导致的悲观厌世的结果不同的是，路德
the diverse thinkings, but just because of my
was anti-elite and intellectual-hater at that
主义的根源》并非因为我已经对那些百
宗和虔敬派对于基督教信仰的改革从某
personal preference of Berlin’s thinking and
time, and the intellectuals group didn’t get
年来的研究了如指掌，以至于能辨析出
种意义上奠定了西方现代主义的进步传
study approaches, or perhaps for the reason
popular in the big cities of Europe until
此书的观点在各家之言中的优劣，而仅
统，正如马克思·韦伯所指出的，他们
that the book is transcript of his speech series
the 12th century, as Jacques Le Goff tells
是因为我本人对柏林的思想及其研究方
发展出了一种影响深远的新教伦理。）
about Romanticism instead of something he
us, and on the contrary, many Chasidim
法的偏爱，也许也是因为这部书并非是
“虔敬派”在当时是反精英主义和仇恨
deliberately wrote down. The dazzling sparks
believers were living in the poor and remote
他纯写作的结果，而是他的一系列关于
知识分子的，而据雅克·勒高夫告诉我
burst in a sudden in the speeches are more
countryside of German. This reminds me of
浪漫主义的演讲的整理。这些演讲中瞬
们的，知识分子这一群体是12世纪的
piercing than the conclusions out of careful
the “School of Resentment”, a term coined
息迸射的火花在我看来远比那些经过深
时候才在欧洲的大城市中流行的，恰恰
consideration and detailed analysis.
by Harold Bloom to define the scholars who
思熟虑写就的条分缕析的结论来得更有
相反，虔敬派的许多信徒都是居住在德
Berlin had a good knowledge of the
attempt to disintegrate the classic literature,
穿透力。
国的穷乡僻壤。有意思的是，这会让我
Romanticism representative figures and
and their attitude is very quite similar to that
从柏林对浪漫主义代表人物的熟
想起哈罗德·布鲁姆把现今文论界那些
he concluded in a tender tone that the
of the 17 and the 18 century’s Chasidim
悉以及他对浪漫主义作为一场运动所下
企图消解经典文学的人统称为“憎恨学
result of Romanticism is “liberalism,
towards the Enlightenment. And then I
的结论来看，其口吻和笔触都温情可
派”，这种心理倾向与虔敬派在17、18
toleration, decency and the appreciation
think of modern art’s rebellions against and
嘉：“因此，浪漫主义的结局是自由主
世纪对启蒙的心理如出一辙。继而我又
of the imperfection of life, some degree
hatreds for classic art, nevertheless today’s
义，是宽容，是行为得体以及对于不完
会想起，现代艺术对古典艺术的憎恨和
of increased rational self-understanding.”
art is more complicated than ever before,
美的生活的体谅；是理性的自我理解的
逆反，然而今天的艺术现象比以往都更
Where is Romanticism really rooted in then?
it’s the consistence of Romanticism’s anti-
一定程度的增强。”然而，浪漫主义的
加复杂化，它似乎不仅仅是继承浪漫主
It’s rooted in German, a country of Luther
intellectual and anti-tradition, “doubt about all
根源究竟在哪里？柏林认为不是在拥有
义的反智、反传统，“对一切普遍、单
and Chassidim, not in France of Rousseau
universal and single answers”, “recognition
卢梭的法国和拥有拜伦的英国，而是在
一的答案的质疑”，“对多元价值的认
or in Britain of Byron, according to Berlin.
of diverse values” and it’s an enthusiast of
拥有路德和虔敬派（Chassidim.）的德
同”，它甚至也是追求艺术性达到零点
Chassidim focuses on Bible texts and puts
physical and mathematical stability and
国。虔敬派专研《圣经》的文本，注重
的“求真”，是追求物理性与数学性的
an emphasis on the relation between God
precision, in a pursuit of “truth” with zero
上帝与人之间的个别关系。有趣的是，
稳定与精确的爱好者。总而言之，当代
and individual. It’s interesting that Berlin
art-for-art-sake. All in all, contemporary art
柏林把这种退往内心的内省运动称为是
艺术的状况更加纷繁芜杂，至于我们无
calls such an introspection movement the
is too complex to be concluded in a word
一种“酸葡萄心理的宏大表述”，是人
法用一个具有高度统摄意义的语词去将
grand expression of “sour grapes” and the
which bears a unifying significance, even
们通往自我完善的道路被堵塞时的自我
其收纳，即便是像“多元文化主义”这
self-indulgence that occurs when man fails
the word with enormous connotations, like
沉溺。它与启蒙运动的区别类似于早
样内涵量已经相当巨大的语词。
to fulfill himself. The difference between it
“Multiculturalism”.
期希腊哲学与后期希腊哲学、古罗马哲
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《浪漫主义的根源》
ART GALLERY MAGAZINE
and Enlightenment is just like the difference
ART GALLERY MAGAZINE
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