第十思想:亚当斯和余民的行动

E. Coit
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摘要

第五章展示了亨利·亚当斯的《教育》如何介入哈佛附属思想家威廉·詹姆斯、西奥多·罗斯福、W.E.B.杜波依斯和查尔斯·威廉·艾略特之间关于受过教育的精英机构的对话。这一章指出,杜波依斯是新英格兰的自由主义者,他和艾略特都呼吁“受过大学教育”的人以真诚、直接的方式承担责任,倡导自由教育。亚当斯的《教育》反对这种观点,部分原因在于它具有讽刺意味。观察到其著名的讽刺是由自由思想家的真诚陈述组成的,这一章表明,《教育》采用了杜波依斯的《黑人的灵魂》中突出的词语和思想。它讽刺性地改写了文本中的元素,华丽地行使(从而巩固)了作者的权力。亚当斯蔑视建立在共识、集体和真诚基础上的行动,他将其与波士顿和哈佛嘲弄地联系在一起,他倡导一种具有讽刺、怀疑、间接和个人破坏性的替代行动模式。在实施这种模式的过程中,The Education展示了其强大的力量。然而,亚当斯通过不作为来炫耀权力,却成为了20世纪关于无能为力的被动“绅士”思想家的叙事的关键来源。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
The Tenth Mind: Adams and the Action of the Remnant
Chapter 5 shows how Henry Adams's Education intervenes in a conversation about the agency of the educated elite amongst Harvard-affiliated thinkers including William James, Theodore Roosevelt, W.E.B. Du Bois, and Charles William Eliot. Identifying Du Bois as a New England liberal, the chapter notes that both he and Eliot call 'college-bred' men to duty and advocate for liberal education in a sincere, direct mode. Adams's Education opposes such arguments partly by being ironic. Observing that its celebrated ironies are crucially constituted by sincere statements from liberal thinkers, the chapter shows that The Education takes up words and ideas that are salient in Du Bois's Souls of Black Folk. Its ironic rewriting of elements from that text flamboyantly exercises (and thus consolidates) the power that belongs to its author. Disparaging action grounded in consensus, collectivity, and sincerity, which he associates derisively with Boston and Harvard, Adams advocates an alternate mode of action that inheres in irony, doubt, indirection, and individual disruptiveness. In enacting this mode, The Education demonstrates its formidable potency. But Adams's showy performance of power via inaction nevertheless becomes a key source for the twentieth-century narrative about impotently passive 'genteel' thinkers.
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