Grief: Putting the Past before Us

IF 0.1 0 HUMANITIES, MULTIDISCIPLINARY
M. Kelly
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引用次数: 7

Abstract

Abstract:Grief research in philosophy agrees that one who grieves grieves over the irreversible loss of someone whom the griever loved deeply, and that someone thus factored centrally into the griever’s sense of purpose and meaning in the world. The analytic literature in general tends to focus its treatments on the paradigm case of grief as the death of a loved one. I want to restrict my account to the paradigm case because the paradigm case most persuades the mind that grief is a past-directed emotion. The phenomenological move I propose will enable us to (1) respect the paradigm case of grief and a broader but still legitimate set of grief-generating states of affairs, (2) liberate grief from the view that grief is past directed or about the past, and thus (3) account for grief in a way that separates it from its closest emotion-neighbor, sorrow, without having to rely on the affective quality of those two emotions.If the passing of the beloved causes the grief but is not what the grief is about, then we can get at the nature of grief by saying its temporal orientation is in the past (the event of the passing), but its temporal meaning is the present and future—the new significance of a world with the pervasive absence that is the world without the beloved. The no-longer of grief is a no-longer oriented by a past (that which is no longer) that is referred a present and future (that which is a no-longer understood as not now as it once was). Looking at the griever’s relation to time can tell us much about the pain and the object of grief, then. As the griever puts the past before himself with a certainty about this world “henceforth,” a look at the griever’s lived sense of the finality of the irreversibly lost (1) liberates grief from the tendency in the literature to be reduced to a past-directed emotion, (2) accounts for grief’s intensity, its affective force or poignancy, and thus (3) enables us to separate grief from sorrow according to its intentional object in light of the temporal meaning of these emotions.
悲伤:把过去摆在我们面前
摘要:哲学上的悲伤研究一致认为,悲伤的人会为自己深爱的人的不可挽回的失去而悲伤,因此,有人会成为悲伤者生活目的和意义感的核心因素。一般来说,分析文献倾向于将其治疗集中在悲伤作为亲人死亡的范例案例上。我想把我的解释限制在范式情况下因为范式情况最能说服人们悲伤是一种过去导向的情感。我提出的现象学行动将使我们能够(1)尊重悲伤的范式案例和更广泛但仍然合理的一系列产生悲伤的事件状态,(2)将悲伤从悲伤是过去导向或关于过去的观点中解放出来,因此(3)以一种将悲伤与其最亲密的情感邻居悲伤分开的方式来解释悲伤,而不必依赖于这两种情感的情感质量。如果所爱之人的离世引起了悲伤,但这并不是悲伤的本质,那么我们可以通过说它的时间取向是过去(逝去的事件),但它的时间意义是现在和未来——一个无处不在的世界的新意义,即没有所爱之人的世界。悲伤的不再是一种不再以过去(不再)为导向的不再是指现在和未来(不再像过去那样被理解为不是现在)。观察悲伤者与时间的关系可以告诉我们很多关于痛苦和悲伤的对象。当悲伤者把过去摆在自己面前,对“从今以后”的世界充满信心时,看看悲伤者对不可逆转的失去的终结的生活感觉(1)将悲伤从文学中被简化为过去导向的情感的倾向中解放出来,(2)解释悲伤的强度,它的情感力量或辛酸,因此(3)使我们能够根据这些情感的时间意义根据其有意的对象将悲伤从悲伤中分离出来。
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来源期刊
Quaestiones Disputatae
Quaestiones Disputatae HUMANITIES, MULTIDISCIPLINARY-
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