— Un tad jūs mani vairs nepazīsiet, ser, un es arī vairs nebūšu jūsu Džeina Eira, bet pērtiķēns arlekīna svārkos — ar svešām spalvām pušķojies sīlis. Es negribētu redzēt jūs, mister Ročester, ieģērbtu komedianta kostīmā, tāpat kā negribu redzēt sevi galma dāmas tērpā; un arī tagad es jūs nedēvēju par skaistuli, ser, kaut gan jūs man esat neizsakāmi dārgs: pārāk dārgs, lai es jums glaimotu. Neglaimojiet arī jūs man.
Šarlote Brontē "Džeina Eira"
Citāti
Re: Citāti
What freedom?
Kant holds that as human beings we are part of Nature, which means that we are entirely, internally and externally, subject to the laws of causality. Hence our freedom is limited not only from the outside' but also from the inside': we are no more free in ourselves' than we are in the world'
Logically speaking, it is always possible to explain' any act of the subject, that is, to establish its causes and motives, or expose its mechanism'. Even if we doubt that it is really possible to take into account all the factors' involved in any act (since human agents are far too complex for this to be possible), this is not sufficient to establish the existence of freedom. Such a humanist' stance implies an essentially theological presumption: from a certain perspective, a God's-eye view capable of embracing everything, human beings are just elaborate clockwork mechanisms, imagining that their ticking away is a result of their own decisions, nothing but their following their own rhythms.
"Ethics of the Real Kant, Lacan" ALENKA ZUPANČIČ
Kant holds that as human beings we are part of Nature, which means that we are entirely, internally and externally, subject to the laws of causality. Hence our freedom is limited not only from the outside' but also from the inside': we are no more free in ourselves' than we are in the world'
Logically speaking, it is always possible to explain' any act of the subject, that is, to establish its causes and motives, or expose its mechanism'. Even if we doubt that it is really possible to take into account all the factors' involved in any act (since human agents are far too complex for this to be possible), this is not sufficient to establish the existence of freedom. Such a humanist' stance implies an essentially theological presumption: from a certain perspective, a God's-eye view capable of embracing everything, human beings are just elaborate clockwork mechanisms, imagining that their ticking away is a result of their own decisions, nothing but their following their own rhythms.
"Ethics of the Real Kant, Lacan" ALENKA ZUPANČIČ