1、I.DiscussionI.Discussion 1. What is love? 1. What is love? 2. How do you know 2. How do you know that someone loves that someone loves you?you? II. A Summary II. A Summary of what you sharedof what you shared hope, difficulties, dreams, success, new beginning, life journey, colorful world, beautyval

2、ue and meaning of each creation; connection with nature; purity; short lifelife and death, living at this moment and enjoy every moment; tranquility; energysmile; sadness; diversity; freshness, life, harmony in diversity; life cycle; growth process;fulfiling value; miracle; power of nature; creativi

3、ty; gift; non-stop change, eternitynew life (rebirth) in spring;life is mysterious and gloriousnature is mother; uniqueness be one with nature; fragrancepeace; relaxing; be natural;shyness; friendship; the world is one;nature is a creative artist;equality; role in life; beauty in the pattern and col

4、or of a butterfly; value every moment; cooperation andinterrelatedness;contrast between the busy world and the tranquility in nature;respect life; each creation reflects beauty; harmony between humans and nature; youth; responsibility;quietness; vigor; importance of family; colorful; competition; ey

5、es for beauty; wonder; warmth; firework; special; optimistic; sweet; cheerful;Conclusion:If you observe nature and meditate on the attributes of the natural objects, and see that these attributes reflect the attributes of the Creator, and feel the omnipresence of the Creator, you would understand Em

6、erson, and you are Emerson.Ralph Waldo Emerson(May 25, 1803)Boston, MassachusettsApril 27, 1882 (aged 78)Concord, MassachusettsTranscendentalistI. His LifeA.born in a Unitarian ministers family in New England in 1803B. graduated from Harvard in 1821C. worked as a schoolmasterD. served as a Unitarian

7、 pastor in 1829 D. abandoned Unitarianism and toured Europe in 1833 E. Became a lecturer in 1833F. founded a Transcendentalists Club in 1836G. The Transcendental group began to publish its flagship journal, The Dial（日晷）（日晷）, in 1840 II. Major WorksII. Major Works Nature Nature 論自然論自然1836 1836 The Am

8、erican Scholar The American Scholar 論美國學(xué)論美國學(xué)者者 1837 1837 Divinity School Address Divinity School Address 神學(xué)神學(xué)院演講院演講18381838 The Oversoul The Oversoul 論超靈論超靈 1841 1841 Self Reliance Self Reliance 論自立論自立 1841 1841II. Major Works Essays: First Series Essays: First Series 散文一集散文一集18411841 Essays: Second

9、 Series Essays: Second Series 散文二集散文二集 18441844 Poems Poems 詩集詩集 1846 1846 Representative Men Representative Men 代表人物代表人物18501850 English Traits English Traits 英國人的特性英國人的特性18561856III Style of Emersons essaysIII Style of Emersons essays casual ; a series of short, declarative sentences; comparisons

10、and metaphors; employing the literary sources from the classics of Western European literature. IV. His philosophyStrongly he felt the need for a new national vision.The universe is composed of Nature and the soul (dualism). He sees the world as phenomenal, and emphasizes the need for idealism, for

11、idealism sees the world in God.He regards nature as the purest, and most sanctifying moral influence on man, and advocated a direct intuition of a spiritual and immanent (inner) God in nature.The individual, not the crowd, is the most important of all. If a man depends on himself, cultivates himself

12、 and brings out the divine himself, he can hope to become better and even perfect. V What is Transcendentalism?transcend: 超越，超出超越，超出的限度；的限度； 優(yōu)于或勝優(yōu)于或勝過過； 高于或獨立于（宇宙）而生存高于或獨立于（宇宙）而生存 1. to rise above or go beyond; overpass; exceed: to transcend the limits of thought; kindness transcends courtesy. 2. to

13、 outdo or exceed in excellence, elevation, extent, degree, etc.; surpass; excel. 3. Theology . (of the Deity) to be above and independent of (the universe, time, etc.). V What is Transcendentalism? “What is popularly called Transcendentalism among us is idealism”. - Emerson Transcendentalismis the b

14、elief in a higher reality than found in sense experience or in a higher knowledge than achieved by human reason. basic truths can be reached only through instinct and intuition and are a matter of private experience; To arrive at the truth, man must go beyond or transcend what his eyes and ears tell

15、 him or what he can learn from books. He must listen to his inner soul. He must trust in the divinity that is in all men.Compare transcendentalism with the concept of Dao道道 可可 道道, ,非常道。非常道。名名 可可 名，非常名。名，非常名。道德經(jīng)道德經(jīng)第一章第一章 新英格蘭超驗主義的主要思想：新英格蘭超驗主義的主要思想：（1 1）強調(diào)精神，或超靈，認為這）強調(diào)精神，或超靈，認為這是宇宙間至為重要的存在因素。是宇宙間至為重要

16、的存在因素。超靈是無所不容、無所不在、揚超靈是無所不容、無所不在、揚善抑惡的力量，是萬物之本、萬善抑惡的力量，是萬物之本、萬物之所屬，它存在于人和自然界物之所屬，它存在于人和自然界內(nèi)。內(nèi)。（2）強調(diào)個人的重要性，認）強調(diào)個人的重要性，認為個人是社會的最重要的組為個人是社會的最重要的組成因素，社會的革新只能通成因素，社會的革新只能通過個人的修養(yǎng)和完善才能實過個人的修養(yǎng)和完善才能實現(xiàn)，因此，人的首要責任是現(xiàn)，因此，人的首要責任是自我完善，而不是刻意追求自我完善，而不是刻意追求金玉富貴。理想的人是依靠金玉富貴。理想的人是依靠自己的人自己的人。（3）以全新的目光看待自然，認）以全新的目光看待自然，認為

17、自然界是超靈或上帝的象為自然界是超靈或上帝的象征。自然界有生命，上帝的征。自然界有生命，上帝的精神充溢其中。它是超靈的外衣。精神充溢其中。它是超靈的外衣。超驗主義主張人回歸自然，接受超驗主義主張人回歸自然，接受它的影響，以在精神上成為完人。它的影響，以在精神上成為完人。 （常耀信，（常耀信， 美國文學(xué)教程美國文學(xué)教程，2005年，年，59頁）頁） The American Transcendentalism is characterized by: emphasis on intuition, the spirit or the Oversoul; the stress on the impo

18、rtance of individualism; praise of nature as a symbol of the Spirit or God; belief in self-trust and self-reliance; dignity of manual labor. VI 什么是自然崇拜？什么是自然崇拜？nature worship“自然崇拜，就是對自然神的崇自然崇拜，就是對自然神的崇拜，它包括了天體、自然力和自拜，它包括了天體、自然力和自然物三個方面，如日月星辰，山然物三個方面，如日月星辰，山川石木，鳥獸魚蟲，風雨雷電等川石木，鳥獸魚蟲，風雨雷電等等，這是人類依賴于自然的一種等

19、，這是人類依賴于自然的一種表現(xiàn)。表現(xiàn)。 在原始社會，自然現(xiàn)象的變化，在原始社會，自然現(xiàn)象的變化，尤其是那些能夠直接影響人類生尤其是那些能夠直接影響人類生存的自然變化，被看成了有人性存的自然變化，被看成了有人性的、有意志的實體，從而激起人的、有意志的實體，從而激起人類對自然的崇拜。類對自然的崇拜。”（http:/ 2月月2626日）日） VII.VII.圖騰圖騰“圖騰崇拜，是氏族公社時期的圖騰崇拜，是氏族公社時期的一種宗教信仰的現(xiàn)象。一般表一種宗教信仰的現(xiàn)象。一般表現(xiàn)為對某種動物的崇拜，其也現(xiàn)為對某種動物的崇拜，其也是祖先崇拜的一部分，圖騰主是祖先崇拜的一部分，圖騰主要出現(xiàn)在旗幟，族徽，柱子，要

20、出現(xiàn)在旗幟，族徽，柱子，衣飾，身體等地方。衣飾，身體等地方。”（http:/ 2月月2626日）日） 第一章第一章 從哲學(xué)、宗教的視角看從哲學(xué)、宗教的視角看人的本質(zhì)和意義人的本質(zhì)和意義 （理性人、靈性人）（理性人、靈性人）黔東南苗族的圖騰是水牛黔東南苗族的圖騰是水牛 中國文化中的龍圖騰中國文化中的龍圖騰自然崇拜的實質(zhì)是什么？自然崇拜的實質(zhì)是什么？誤把影子當成對象，把被造物當成造誤把影子當成對象，把被造物當成造物者物者原始社會的人能隱約地感受到整個世原始社會的人能隱約地感受到整個世界和宇宙似乎有一種至高無上的存在界和宇宙似乎有一種至高無上的存在和操縱者，但是無法清晰地認識這個和操縱者，但是無法清

21、晰地認識這個存在，然而他們存在，然而他們從一些自然物身上看從一些自然物身上看到了最高存在的影子和威力的投射，到了最高存在的影子和威力的投射，比如，他們從雷電、從老虎、獅比如，他們從雷電、從老虎、獅子等動物中看到最高存在的威力子等動物中看到最高存在的威力和力量，就認為這些動物或自然和力量，就認為這些動物或自然物是神或者最高存在本身。這好物是神或者最高存在本身。這好比把太陽和鏡子中太陽的影子，比把太陽和鏡子中太陽的影子，把月亮和水中月亮的倒影，把皮把月亮和水中月亮的倒影，把皮影中的角色和操縱皮影的人相混影中的角色和操縱皮影的人相混淆。淆。VIII. 自然崇拜如何幫助我們理解自然崇拜如何幫助我們理解

22、愛默生的愛默生的自然自然的精神？的精神？ 人人最高存在最高存在太陽，月亮，風，雷，太陽，月亮，風，雷，電，動物電，動物, ,植物植物 最高存最高存在在 Signs of the oversoul or GodX Analysis of Nature1.“To go into solitude, a man needs to retire as much from his chamber as from society.”Q: Why does a person need to retire from his chamber and society in order to enjoy solit

23、ude (the state of being alone, especially when this is peaceful and pleasant. )?To withdraw from all the distractions around you, to quiet down the mind, and achieve transcendental consciousness-complete silence with clear awareness. 2. “But if a man would be alone, let him look at the stars. The ra

24、ys that come from those heavenly worlds, will separate between him and what he touches. One might think the atmosphere was made transparent with this design, to give man, in the heavenly bodies, the perpetual (permanent) presence of the sublime Q：What do people feel when observing the stars ? why ?3

25、. “Seen in the streets of cities, how great they are!”Q: what are seen in the streets of cities?4. If the stars should appear one night in a thousand years, how would men believe and adore; and preserve for many generations the remembrance of the city of God which had been shown! Q: How do you under

26、stand this sentence? 5. But every night come out these envoys of beauty, and light the universe with their admonishing smile.Q: what kind of admonishment?(勸勸誡誡) do you think the stars would give people?6. The stars awaken a certain reverence （敬畏，崇敬敬畏，崇敬regard with feelings of respect and reverence;

27、consider hallowed or exalted or be in awe of）, because though always present, they are inaccessible; but all natural objects make a kindred impression, when the mind is open to their influence.Q1：What do we revere rivi when we observe stars and natural objects in solitude?Q 2: Are all the people ope

28、n to the influence of the stars and natural objects? Why?7. How do you understand “Nature never became a toy to a wise spirit. The flowers, the animals, the mountains, reflected the wisdom of his best hour, as much as they had delighted the simplicity of his childhood.” ?An example of the wisdom we

29、can draw from nature 天行健，君子自強不息天行健，君子自強不息 易經(jīng)易經(jīng)宋代禪宗大師青原行思提出參禪宋代禪宗大師青原行思提出參禪的三重境界，也是人生三境界：的三重境界，也是人生三境界：參禪之初，看山是山，看水是水；參禪之初，看山是山，看水是水；禪有悟時，看山不是山，看水不是禪有悟時，看山不是山，看水不是水；水；禪中徹悟，看山仍然是山，看水仍禪中徹悟，看山仍然是山，看水仍然是水。然是水。（1 1）人生第一重界：看山是山，）人生第一重界：看山是山，看水是水。看水是水。 以一種童真的眼光，沒有策略、以一種童真的眼光，沒有策略、沒有計謀地看世界和人，容易相沒有計謀地看世界和人，容易

30、相信眼睛所看到的事物的表象，世信眼睛所看到的事物的表象，世界和人被觀察者簡單地根據(jù)外顯界和人被觀察者簡單地根據(jù)外顯的形態(tài)歸入非的形態(tài)歸入非A A即即B B的類別中，體的類別中，體現(xiàn)了人之初的純潔，一種無知現(xiàn)了人之初的純潔，一種無知的、天真無邪的、沒有智慧的純的、天真無邪的、沒有智慧的純潔。潔。，在第一個境界里，只有純潔，在第一個境界里，只有純潔，沒有智慧；只能看到孤立的沒有智慧；只能看到孤立的事物本身，不能看到他們之事物本身，不能看到他們之間的聯(lián)系。間的聯(lián)系。 （2 2）人生第二重界：看山不是山，看）人生第二重界：看山不是山，看水不是是水。水不是是水。 認識到世事不是簡單地表現(xiàn)為黑與白，認識到

31、世事不是簡單地表現(xiàn)為黑與白，不是可以被簡單地歸入好與壞，甲或者不是可以被簡單地歸入好與壞，甲或者乙。有時候，黑白難分，真假難辨，真乙。有時候，黑白難分，真假難辨，真中有假，假中有真，似真還幻，似真還中有假，假中有真，似真還幻，似真還假，山不是山，水不是水，不再相信事假，山不是山，水不是水，不再相信事物和人的外表和現(xiàn)象，觀察者認識到世物和人的外表和現(xiàn)象，觀察者認識到世界、人和事情的多樣性，紛繁性，復(fù)雜界、人和事情的多樣性，紛繁性，復(fù)雜性，以及事物之間在本質(zhì)上的相互交叉性，以及事物之間在本質(zhì)上的相互交叉和依存關(guān)系、相互包含關(guān)系。和依存關(guān)系、相互包含關(guān)系。 （3）人生第三重界：看山是山，看水是人生第

32、三重界：看山是山，看水是水。這是一種洞察世事后的反璞歸真。水。這是一種洞察世事后的反璞歸真。人在這個境界中看到的山和水已非第一人在這個境界中看到的山和水已非第一個境界中的山和水，他能智慧地、開悟個境界中的山和水，他能智慧地、開悟地看人與事，看到了生命中最本質(zhì)的東地看人與事，看到了生命中最本質(zhì)的東西，看到了隱藏在事物背后的真諦與真西，看到了隱藏在事物背后的真諦與真理，但是，卻不會用這樣的洞察和知識理，但是，卻不會用這樣的洞察和知識來傷害他人，而是回歸赤子之心，觀察來傷害他人，而是回歸赤子之心，觀察者進入智慧而純凈之境界。在第三個境者進入智慧而純凈之境界。在第三個境界中，成熟、智慧與純真合為一體界

33、中，成熟、智慧與純真合為一體 三重境界與第三重境界與第7 7個問題的聯(lián)系：個問題的聯(lián)系：自然是同樣的自然，當時，它給予一自然是同樣的自然，當時，它給予一個處于純真期的孩童和智慧的成年人個處于純真期的孩童和智慧的成年人提供的東西卻不一樣：孩子看到的是提供的東西卻不一樣：孩子看到的是自然的純凈美，而成人從自然中看到自然的純凈美，而成人從自然中看到的是關(guān)于生命的本質(zhì)與真諦，關(guān)于宇的是關(guān)于生命的本質(zhì)與真諦，關(guān)于宇宙萬物的無所不在的聯(lián)系，關(guān)于最高宙萬物的無所不在的聯(lián)系，關(guān)于最高存在造生萬物的完美安排和玄機。存在造生萬物的完美安排和玄機。8、How to understand “When we speak

34、 of nature in this manner, we have a distinct but most poetical sense in the mind. We mean the integrity of impression made by manifold natural objects. It is this which distinguishes the stick of timber of the wood-cutter, from the tree of the poet. The charming landscape which I saw this morning,

35、is indubitably(without doubt) made up of some twenty or thirty farms.”? 9. How to understand “Miller owns this field, Locke that, and Manning the woodland beyond. But none of them owns the landscape. There is a property in the horizon which no man has but he whose eye can integrate all the parts. Th

36、is is the best part of these mens farms, yet to this their warranty-deeds give no title.” ? (ownership)10. “To speak truly, few adult persons can see nature. Most persons do not see the sun. At least they have a very superficial seeing. The sun illuminates only the eye of the man, but shines into th

37、e eye and the heart of the child. The lover of nature is he whose inward and outward senses are still truly adjusted to each other; who has retained the spirit of infancy even into the era of manhood.” Q1: Why can only few adults see nature? Q2: How do you understand “The sun illuminates only the ey

38、e of the man, but shines into the eye and the heart of the child.” ?Q3: How do you understand “The lover of nature is he whose inward and outward senses are still truly adjusted to each other; who has retained the spirit of infancy even into the era of manhood.” ?People whose inner eyes and physical

39、 eyes are both open and thus he can appreciate beauty. 11. In the woods, we return to reason and faith. There I feel that nothing can befall me in life, no disgrace, no calamity, (leaving me my eyes,) which nature cannot repair.Q: Why do men return to reason and faith in the nature? 12. Within these plantations of God, a decorum (dkrm 端莊得體端莊得體.) and sanctity (holy) reign (統(tǒng)治，管理統(tǒng)治，管理 ), a perennial (enduring) festival is dressed, and the guest sees not how he should tire of them in a thousand years. 13. In the presence of nature, a wild delight runs through the man, in spite of real