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; mais dans un cas, présent en tant qu’accepté, dans l’autre, en tant que refusé, et cela fait une radicale différence. Hegel a confondu ces deux mouvements sous le vocable ambigu de « aufheben » …]26 ‘mais … « aufheben »’ noted: See Kierkegaard’s Postscript, pp. 199-200. [Ce qu’il faut faire, c’est fournir à l’esclave ignorant le moyen de transcender sa situation par la révolte, c’est dissiper son ignorance ; on sait que le problème des socialistes du xix e siècle a été précisément de développer chez le prolétariat une conscience de classe ; on voit dans la vie d’une Flora Tristan par exemple combien une pareille tâche était ingrate : ce qu’elle voulait pour les travailleurs, il lui fallait d’abord le vouloir sans eux.]27: Oui, en effet il est peu de vertu plus triste que le socialisme.28 [— car toute abstention est complicité, …]29 u/l: What are the dialectics of this assertion? Are not the grapes sour because S. de B. ne sait demeurer en repos dans une chambre?30 [Si nous n’aimons pas la vie pour notre propre compte et à travers autrui, il est vain de chercher d’aucune manière à la justifier.]31: This seems to imply that one cannot live authentically unless one is fond of life. S. de Beauvoir seems herself to be just a little sérieuse. If life is to be justified at all (which can only be done by abolishing its contingency) the first step, certainly, is to become authentic; but the second step is to refuse what is thus revealed, not to accept it. [… « Le vote des femmes, c’est très bien en principe ; seulement si on donne le vote aux femmes, elles voter-

26.  ‘Therefore there are two ways to overstep the given: it is very different to go on a trip and to escape from jail. In both cases the given is present in its surpassing; but in one case it is present as accepted, in the other as refused; and this makes a radical difference. Hegel mixed up these two movements under the ambiguous term “aufheben”.’ 27.  What has to be done is to furnish to the ignorant slave the possibility to transcend his situation through revolt, and to dispel his ignorance. We know that the problem of the socialists in the xixth century has been precisely to develop class-consciousness in the proletariat. One sees in the life of Flora Tristan, for example, how such work was unappreciated. What she wanted for the workers she had first to want without them. 28.  ‘Yes indeed, there are few virtues that are sadder than socialism.’ 29.  ‘—for every abstention is complicity, …’ 30.  ‘cannot stay quietly in a room?’ 31.  ‘If we don’t love life for ourselves and through others, it is futile to try to justify it in any way.’

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Early Writings (Seeking the Path - Ñāṇavīra Thera)  

Part B includes two early essays (Nibbana and Anatta and Sketch for a Proof of Rebirth) as well as notes from a Commonplace Book and Margina...

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