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萬劍歸宗 免費
2025-02-12 21:58:01
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萬劍歸宗 免費劇情介紹:
在基督教時代，有意思的是，性行為的法則是通過宗教而合法，規定性行為法則的是宗教機構，然而，義務卻采取了法律的形式。在基督教中宗教法律內在合法化了。比如，決疑論就是一種典型的法律實踐。
問：在啟蒙運動之后，宗教影響消退了，不過，這種法律仍然保留下來了？
答：是的，18世紀后，這種司法機構部分地消失了，后來在醫學、科學道路及這種司法機構之間出現了一種沒有結果的競爭。
問：您能對這些作個總結嗎？
答：我們認為，希臘的倫理實體是aphrodisia（性），服從方式是一種政治—美學的選擇。禁欲的形式是所使用的技術，在其中我們發現比如身體的技術，或法律的經濟學，由這種法律他們把自己定義為丈夫，或者把好色定義為一種男童之愛中的自我禁欲等，把目的論定義為對自我的控制。這就是我在《快感的享用》前兩部分所描述的情況。
然后這種道德發生了一些變化。這一變化的原因是男人社會角色的變化，既包括家庭中和妻子關系中角色的變化，也包括在政治領域中角色的變化，因為城邦不存在了。由于這些原因，男人們能夠把自己看作政治行為、經濟行為主體的方式也改變了。我們基本上可以說，隨著這種社會學的改變，古典道德也發生了某些變化，特別是人們構建自我關系的方式。［由此，自我關系構建的目標和形式也就改變了。總的來說，我們可以說，長期以來自我控制仍然和想影響他人的意志相關聯著。在最初兩個世紀的道德思想中，自我控制的目的越來越在于確保面對外在事件及他人權力時自己的獨立。］然而，我認為這種變化對倫理實體卻沒有什么影響：它仍然是由性所構成的。這種變化導致了服從方式的某些變化，比如當斯多葛主義者把自己看作是普遍存在的時候。我們也在禁欲的形式，以及人們為了自我認知，為了把自己構成為道德的主體而運用的技術中發現了一些非常重要的變化。最后，目標也改變了。在我看來，古代觀點的不同在于，成為自我的主人意味著首先不是考慮他人，而是考慮自己，因為成為自己的主人就意味著有能力統治他人。因此，控制自我直接就和本質上是不對稱的與他者的關系聯系在一起了。成為自我的主人就意味著活動、不對稱和非相互。
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