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所有的比较研究都同时含有同一性和差异性。这种充溢着智力难题的局面引起了无休无止的争论:我们所争论的究竟是同一事物还是不同的事物?人们可以用二者取一的办法来解答这个问题。但是,这种局面又会重新出现,因为它与比较观点本身息息相关,而与比较的具体事例无关。我们还要继续“命名”到何时?因为这个过程是没有止境的,而且最终“事物仍然是事物本身,而不是别的什么”。也许,我们已经不喜欢“名称”了,因为它几乎不能给我们带来任何知识,我们可能倾向于“描写”,因为“描写”给予我们“事实”。但是,这种“描写”也像“名称”一样,永无止境,因为如同耆那教教徒很早就教诲的那样,它是我们持有的加drsti(概念结构)或采用的观点的一种作用。
All comparative studies contain both identity and differences. This situation filled with intellectual puzzles has given rise to a never-ending debate: what are we arguing about the same thing or different things? One way people can answer this question. However, this situation reappears because it is closely related to the comparative perspective, not to the specific examples of comparison. We also want to continue “naming” when? Because the process is endless, and ultimately “things are still things, not anything else.” Maybe we do not like the name anymore, because it gives us little if any knowledge, and we may tend to describe it, because the description gives us the “fact.” But such “description” is as indefinable as “name,” because as the Jain has taught for a long time it is a kind of view we hold about drsti (conceptual structure) or adoption effect.