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Comment by Host Studio on June 8, 2024 at 10:13pm

他將這種「特有的、精神高貴的、天性貴族的藝術」，在「與藝術聖事不相稱的」群眾身上引起的憤怒，歸因於這種藝術引發的「屈辱」和「陰暗的卑微感」：「在一個半世紀裡，『人民』、群眾自詡為整個社會。斯特拉文斯基的音樂或皮蘭德婁的喜劇具有迫使他們看到自己的本來面目的社會學力量，他們是『普通的人民』，社會結構的簡單成分之一，歷史進程的惰性材料，精神宇宙的次要因素。令一方面，年輕的藝術也促使『最優秀的人』在多數人的單調乏味中，互相認識和互相認可並了解自己的使命，即需要人數少並同多數人斗爭。」—— 引自第46頁·引自 第一章 文化貴族的爵位和領地

the cognitive structures which social agents implement in their practical knowledge of the social world are internalized, 『embodied』 social structures. The practical knowledge of the social world that is presupposed by 『reasonable』 behaviour within it implements classificatory schemes, historical schemes or perception and appreciation which are the product of the objective division into classes. And which function below the level of consciousness and discourse. Being the product of the incorporation of the fundamental structures of a society, these principles of division are common to all the agents of the society and make possibe the production of a common, meaningful world, a common-sense world. —— 引自第468頁·基本结论之一

（摘自：布爾迪厄的《區分副標題: 判斷力的社會批判》（Distinction）; 副標題: A Social Critique of the Judgement of Taste; 作者: Pierre Bourdieu 皮埃爾·布爾迪厄（Pierre Bourdieu [1930年-2002年]；出版年: 2010-04-23；出版社: Routledge；頁數: 640；中文版譯者: 劉暉；出版社: 商務印書館；出版年: 2015-10頁數: 943）

Comment by Host Studio on July 5, 2023 at 1:06pm

He Wants to Save Classics From Whiteness. Can the Field Survive? By Rachel Poser

Dan-el Padilla Peralta thinks classicists should knock ancient Greece and Rome off their pedestal — even if that means destroying their discipline.

In the world of classics, the exchange between Dan-el Padilla Peralta and Mary Frances Williams has become known simply as “the incident.” Their back-and-forth took place at a Society of Classical Studies conference in January 2019 — the sort of academic gathering at which nothing tends to happen that would seem controversial or even interesting to those outside the discipline.

But that year, the conference featured a panel on “The Future of Classics,” which, the participants agreed, was far from secure. On top of the problems facing the humanities as a whole — vanishing class sizes caused by disinvestment, declining prominence and student debt — classics was also experiencing a crisis of identity.

Long revered as the foundation of “Western civilization,” the field was trying to shed its self-imposed reputation as an elitist subject overwhelmingly taught and studied by white men. Recently the effort had gained a new sense of urgency: Classics had been embraced by the far right, whose members held up the ancient Greeks and Romans as the originators of so-called white culture. Marchers in Charlottesville, Va., carried flags bearing a symbol of the Roman state; online reactionaries adopted classical pseudonyms; the white-supremacist website Stormfront displayed an image of the Parthenon alongside the tagline “Every month is white history month.”

Padilla, a leading historian of Rome who teaches at Princeton and was born in the Dominican Republic, was one of the panelists that day. For several years, he has been speaking openly about the harm caused by practitioners of classics in the two millenniums since antiquity: the classical justifications of slavery, race science, colonialism, Nazism and other 20th-century fascisms. Classics was a discipline around which the modern Western university grew, and Padilla believes that it has sown racism through the entirety of higher education.

Comment by Host Studio on July 5, 2023 at 1:06pm

Last summer, after Princeton decided to remove Woodrow Wilson’s name from its School of Public and International Affairs, Padilla was a co-author of an open letter that pushed the university to do more. “We call upon the university to amplify its commitment to Black people,” it read, “and to become, for the first time in its history, an anti-racist institution.” Surveying the damage done by people who lay claim to the classical tradition, Padilla argues, one can only conclude that classics has been instrumental to the invention of “whiteness” and its continued domination.

In recent years, like-minded classicists have come together to dispel harmful myths about antiquity. On social media and in journal articles and blog posts, they have clarified that contrary to right-wing propaganda, the Greeks and Romans did not consider themselves “white,” and their marble sculptures, whose pale flesh has been fetishized since the 18th century, would often have been painted in antiquity. They have noted that in fifth-century-B.C. Athens, which has been celebrated as the birthplace of democracy, participation in politics was restricted to male citizens; thousands of enslaved people worked and died in silver mines south of the city, and custom dictated that upper-class women could not leave the house unless they were veiled and accompanied by a male relative. They have shown that the concept of Western civilization emerged as a euphemism for “white civilization” in the writing of men like Lothrop Stoddard, a Klansman and eugenicist. Some classicists have come around to the idea that their discipline forms part of the scaffold of white supremacy — a traumatic process one described to me as “reverse red-pilling” — but they are also starting to see an opportunity in their position. Because classics played a role in constructing whiteness, they believed, perhaps the field also had a role to play in its dismantling. （Source: https://www.nytimes.com，Published Feb. 2, 2021）

Comment by Host Studio on November 23, 2021 at 12:12am

布爾迪厄《區分：判斷力的社會批判》——小資產階級不懂得把文化遊戲當成一種遊戲來玩：他們對文化過分嚴肅，不允許自已虛張聲勢或欺騙，或簡而言之不允許自己表現疏遠和隨意，而疏遠和隨意正能表明一種真正的熟習；他過分嚴肅，無法逃避對無知或錯誤的永久焦慮，無法以那些跟不上形勢的人的冷漠，或那些自感有權承認甚或甘於貧乏者的超脫來對抗考驗，從而規避考驗。

他們把文化等同於知識，認為有教養的人就是擁有一個巨大知識寶庫的人，當後者通過一句風趣話一一類似主教可能以鄉村神甫被禁止的隨便態度所說的這類針對教義的風趣話一一宣稱，若回到最簡單的和最崇高的表達，文化可歸結為與文化的一種關係（「文化，是當一個人忘記了一切之後剩下的東西」）時，他們是無法相信的。

他們將文化變成了一個生或死、真或假的問題，不會懷疑不負責任的自信，狂妄的放肆，甚至一篇憑靈感的關於哲學、藝術或文字的隨筆中哪怕一頁意味著的隱藏的誠實。他們僅僅是有知識的人，無法與文化保持熟習的關係，而這種關係肯定了那些通過出身，也就是通過天性和本質與文化聯系在一起的人的隨便和大膽。（引自第六章·良好的文化意願，Pierre Bourdieu，2010，Distinction —— A Social Critique of the Judgement of Taste，Routledge，2010-04-23）

Comment by Host Studio on January 2, 2021 at 4:53pm

杜威：社會珍視價值的工具

杜威指出：“民主主義和教育有相互的關係，因為不但民主主義本身是一個教育的原則，而且如果沒有我們通常所想的狹義教育，沒有我們所想的家庭教育和學校教育，民主主義便不能維持下去，更談不到發展。教育不是唯一的工具，但它是第一的工具，首要的工具，最審慎的工具。通過這種工具，任何社會團體所珍視的價值，其所欲實現的目標，都被分配和提供給個人，讓其思考、觀察、判斷和選擇。”呂達等主編：《杜威教育文集》，北京：人民教育出版社，2008年，第五卷，第385頁。

Comment by Host Studio on December 20, 2020 at 11:20pm

張靜《案例分析的目標》

相對於自然科學，社會科學運用的證明材料具有多樣性：調查數據、歷史文獻、工作日記、口述紀要、影像材料、碑文印刻、族譜家書、文字檔案、事件軌跡、以及行為過程記錄等。這些材料有些可以數據化，有些雖不可，但同樣能反映社會行為的特質，完全可以作為重要證據使用。比如，戰爭的慘烈狀況既可以用傷亡人數，也可以用親歷者的日記、回憶、繪畫、對話、甚至行為及心理狀況來證明。（張靜：案例分析的目標——從故事到知識（1））