The theory of new vitalism on the research of cultural history and its practices in china 新生机主义文化史研究理论及其在中国的实践
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Tragedy contains them both , goes beyond both , illuminates both , but comes to no conclusion . tragedy could , it is true , be called pessimistic in its view of the evil in the universe as unremitting and irremediable , but the blight man was born for , the necessary condition of existence . it is pessimistic , also , in its view of the overwhelming proportion of evil to good and in its awareness of the mystery of why this should be - the " unfathomable element " in which ahab foundered . but it is optimistic in what might be called its vitalism , which is in some sense mystical , not earthbound ; in its faith in a cosmic good ; in its vision , however fleeting , of a world in which all questions could be answered 悲剧包含了乐观与悲观,超越了两者,反映了两者,但是并不最终指向任何一方.的确,悲剧可以被认为是悲观的,其原因在于它始终视世间的邪恶为永不止息和无法救赎的.然而那些悲剧人物却是人类存在之必然疾患的证明.它是悲观的,同时也在于它意识到在这世上恶相对于善是多么强势的存在,并且这一事实的不合理性也一直纠结在它心里.这一深不可测的迷惘导致了以色列国王亚哈的沉沦.然而,悲剧又是乐观的,因为其强大的生命力.这种在某种程度上神秘的,超乎世俗的生命力.它的乐观性在于其对宇宙本质之良善的信心,在于其即使短暂,却实在的,认为世间万种疑惑终将被解答的信念
