Norman Wirzba,《农业精神:培养信仰、社区和土地》(圣母院,IN:圣母大学出版社,2022),第xiii+246页$29

IF 0.2 4区 哲学 0 RELIGION
J. Ayres
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引用次数: 0

摘要

人类被要求过农业生活。这一简单而挑衅性的主张的核心是一种生动而接地气的精神。Norman Wirzba的最新著作《农业精神:培养信仰、社区和土地》提出了一种替代性的农业职业,如果被接受,我们将与上帝、自我、邻居和土地建立更深、更公正的关系。为了避免读者假设(并立即拒绝)一个前提,即农业生活包括对农村生活的返祖性回归,我们必须迅速澄清:农民不是农民。各种地方和背景下的农民“努力同时改善人民和土地的生活”(第57页)。这项工作包括关注“好的食物、干净的水、和蔼可亲的陪伴、好的工作、优秀的工具、肥沃的土壤、授粉的蜜蜂、乐于助人的邻居、生产蛋白质的食草动物,以及将重要见解和技能传给后代的强大记忆传统”(第57页)。在《农业精神》中,维尔茨巴将他特有的跨学科和农业视角转向实践,即基督教信仰的具体“方式”。即便如此,他对农业精神锻炼的处理仍然具有哲学和神学基础。本书的第一部分巧妙地从农业的角度阐述了重新想象精神实践和倾向的任务,而第二部分则涉及一系列的六种实践和倾向。在第一部分中
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Norman Wirzba, Agrarian Spirit: Cultivating Faith, Community, and the Land (Notre Dame, IN: University of Notre Dame Press, 2022), pp. xiii + 246. $29.00
Human beings are called to an agrarian life. At the heart of this simple and provocative claim lies a lively and grounded spirituality. Norman Wirzba ’ s most recent book, Agrarian Spirit: Cultivating Faith, Community, and the Land presents an alternative agrarian vocation which, if embraced, places us in deeper and more just relationship with God, self, neighbour and the land. Lest the reader assume (and summarily reject) a premise that the agrarian life comprises an atavistic return to rural life, we must quickly clarify: agrarians are not farmers. Agrarians in all kinds of places and contexts ‘ work to improve the lives of people and land at the same time ’ (p. 57). This work includes attention to ‘ good food, clean water, amiable company, good work, excellent tools, fertile soil, pollinating bees, helpful neighbors, protein-producing herbivores, and strong traditions of memory that pass on essential insights and skills to following generations ’ (p. 57). In Agrarian Spirit , Wirzba turns his characteristically interdisciplinary and agrarian lens to practices, the embodied ‘ ways ’ of Christian faith. Even so, his treatment of agrarian spiritual exercises remains philosophically and theologically grounded. The first part of the book adeptly frames the task of reimagining spiritual practices and dispositions through an agrarian lens, while the second part attends to a series of six practices and dispositions. In the first part, ‘ Agrarian
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