Lost in Thought: The Hidden Pleasures of an Intellectual Life

Michael Colebrook
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引用次数: 1

Abstract

Like any great book, Zena Hitz’s Lost in Thought: The Hidden Pleasures of an Intellectual Life should make the reader extraordinarily uncomfortable. On one level, it is a powerful, yet paradoxical, call to action through inaction, a tribute to the broad utility of the life of the mind by virtue of its raw and unapologetic uselessness. In this regard, the book will please, flatter, and justify the professions of many contemporary academics. Yet on a deeper level, this self-congratulatory panegyric to contemplation is highly deceptive. The book is also an outright accusation, not against those the reader would likely suspect—practical-minded school administrators, politicians, business leaders, and lazy students—but against these very same academics who claim to support and embody the intellectual life it promotes. Among the many virtues of the book, this challenge is the most necessary. It amounts to an open critique of all of the ways would-be intellectuals fail to pursue truth honestly and without self-deception. While the economic and political pressures on academia are well known and much discussed, few before Hitz have called attention to the responsibility intellectuals themselves bear in carrying on the mantle of free and passionate inquiry, devoid of ideological trappings or resultsoriented pragmatism. The usefulness of the intellectual life, for Hitz, “lies in its cultivation of broader and richer ways of being human” (p. 188). It consists of an openness to reality in all its dimensions. But the important thing is that “reality is not up to us” (p. 86). Because of this powerlessness in the face of truth, the intellectual life requires a discipline of mind and body—a sort of asceticism of spirit, as she calls it—that submits itself to all the peculiar ways truth reveals itself. This spirit therefore entails an avoidance of the psychological temptations specific to academic life— for instance, the feelings of superiority, power, and intoxication one experiences by seeing oneself as the possessor of knowledge. Who can deny they have not felt the self-satisfaction of improved social status our positions bring? Is there not at bottom a slight ember of narcissism in all we do as intellectuals? Hitz is more than aware of the ego’s secret machinations as it tries to distort and corrupt what Bernard Lonergan in Insight calls “the pure disinterested desire to know” (University of Toronto Press, 2005). For Hitz, we must, as the heirs of millennia of International Journal of Christianity & Education
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迷失在思想中:知识分子生活中隐藏的快乐
就像任何一本伟大的书一样,泽娜·希茨的《迷失在思想中:智力生活的隐藏乐趣》应该会让读者感到非常不舒服。在某种程度上,它是一种强有力但矛盾的呼吁,要求通过不作为来采取行动,这是对精神生活的广泛效用的致敬,因为它是原始的、毫无歉意的无用之物。在这方面,这本书将取悦、奉承和证明许多当代学者的专业。然而,在更深层次上,这种自我陶醉的沉思是高度欺骗性的。这本书也是一个彻头彻尾的指控,不是针对那些读者可能会怀疑的人——务实的学校管理者、政治家、商界领袖和懒惰的学生——而是针对那些声称支持和体现它所倡导的知识生活的学者。在这本书的诸多优点中,这种挑战是最必要的。它相当于对未来知识分子未能诚实、不自欺欺人地追求真理的所有方式的公开批判。虽然学术界面临的经济和政治压力是众所周知的,也受到了广泛讨论,但在希茨之前,很少有人注意到知识分子自己在继承自由和热情探究的衣钵时所承担的责任,他们没有意识形态的装饰,也没有注重结果的实用主义。对Hitz来说,知识生活的有用之处“在于它培养了更广泛、更丰富的做人方式”(第188页)。它包括在所有方面对现实的开放。但重要的是“现实不取决于我们”(第86页)。由于这种面对真理的无力感,知识生活需要一种身心纪律——一种她所说的精神禁欲主义——服从于真理揭示自己的所有独特方式。因此,这种精神需要避免学术生活特有的心理诱惑——例如,一个人通过将自己视为知识的拥有者而体验到的优越感、权力感和陶醉感。谁能否认他们没有感受到我们的职位带来的社会地位提高带来的自我满足感?在我们作为知识分子所做的一切中,难道根本就没有一丝自恋的余烬吗?Hitz非常清楚自我的秘密阴谋,因为它试图扭曲和破坏Bernard Lonergan在《洞察》中所说的“纯粹无私的求知欲”(多伦多大学出版社,2005年)。对于Hitz来说,作为《国际基督教与教育杂志》数千年的继承人,我们必须
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来源期刊
CiteScore
0.50
自引率
40.00%
发文量
43
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