nunia
[个人文集]
加入时间: 2005/11/04
文章: 2184
经验值: 5079
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作者：nunia 在 寒山小径 发贴, 来自 http://www.hjclub.org
A previous posting from someone else asked this question: "难道学法轮功就是为了受迫害，去吃苦吗？这不是犯贱吗？". I have always dismissed 法轮功 as a religious movement for it boasts supernatural healing power for human sufferings in the body. Yet if 法轮功 has developed into something else. If it advocates the truth that human suffering of the body is not to be afraid of, that our human body is merely a vehicle and flight for human spirit to free itself from all corporeal concerns, I must come to this understanding that 法轮功 is evolving to stand as a true religious movement despite its humble and secular beginning.
This morning i was reading a new verse translation by Robert Pinsky of 'The Inferno of Dante'. "A city, according to St. Augustine, is a group of people joined together by their love of the same object. Ultimately, however, there can be only two objects of human love: God or self. All other loves are masks for these. It follows that there are only two cities: the City of God, where all love Him to the exclusion of self, and the City of Man, where self-interest makes every sinner an enemy of every other. The bonds of charity form a community of the faithful, while sin disperses them and leaves only a crowd. In Dante's poem, Hell is the parody of a city, point zero in the scale of cosmic love. Like Augustine's City of Man, it is meant to represent the social consequences of insatiable desire when it remains earthbound.
The City of God and the City of Man were thought to be spiritual states, the antithetical allegiances of those who actually live together in the real city. At the Last Judgment, sinners and saints would be definitively separated and sent to their respective cities, Heaven or Hell. The earthly city was therefore an encampment in which saints and sinners met and mingled as pilgrims en route to opposite destinations. Once they arrived at their respective goals, however, the damned were forever separated from the blessed.
Dante's Inferno is a vision of the City of Man in the afterlife, which is why it contains no glimmer of forgiveness. At the same time, it may also be thought of as a radical representation of the world in which we live, stripped of all temporizing and all hope. Hell is the state of soul after death, but it is also the state of world as seen by an exile whose experience has taught him no longer to trust the world's value...
The principal dramatic contrast in the poem is between the pilgrim and his guide on one hand, who are journeying through Hell, and, on the other, the souls they encounter, who are imprisoned there forever. Because of the contrast between the perspective of the pilgrim, who looks forward to his salvation, and the perspective of the damned, who have no future, conversation in Hell is charged with irony. Much of what the sinners have to say about their lives or their actions is undermined by their guilt or self-delusion. Their testimony is self-serving, as one would expect of any prisoner's account of his or her conviction, except that here, as we learn from the inscription on the gates, all have received the same sentence, with no hope of appeal, and none has been framed. Justice in Hell is meant to be objective, measured out by a bureaucratic monster in proportion to the specific gravity of the sin. Such a mechanical administration of punishment leaves no room for judicial error or caprice."
I'd like to think of 刘宾雁 as this bureaucratic monster who administer the Justice in Hell. Even if we assume that his 《人妖之间》 leaves no room for judicial error or caprice, but if he steps down from his noble post as bureaucratic monster administer the Justice in Hell, is there any question as whether he is a sinner or a saint among us?
作者：nunia 在 寒山小径 发贴, 来自 http://www.hjclub.org |
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see 法轮功, 刘宾雁 under the light of Dante's inferno
