Unit 1 Section A I Background knowledge Emotion Reason Action We can then identify psychological aspects associated with each concept. Internally, we apprehend Reality through Reason, Character through Intentio and Community through Emotion. Action then grows out of the interplay between Reason, Intention, and Emotion, and the imperfection of this dynamic is the reason General psychology of virtue Radical Centrism presents itself as a unifying paradigm of civil society. In particular, it attempts to answer the age-old question of what is the greatest good? in a way that facilitates understanding and transforming the institutions of modern life. Underlying that sociological goal, however, is a set of anthropological assumptions about what it means to be a healthy human being. Starting from those assumptions --embodied in our Radical Centrist Manifesto -- we present a vision of psychological normalcy that is compatible with Radical Centrist values. The ideas presented here are preliminary, and deliberately over-simplified. Our intent is not to have the last word, but simply to suggest a new way of looking at old problems We can then identify psychological aspects associated with each concept. Internally,we apprehend Reality through Reason, Character through Intention, and Community through Emotion. Action then grows out of the interplay between Reason, Intention, and Emotion, and the imperfection of this dynamic is the reason for Humility. As shown in the diagram, the three primary aspects are not entirely distinct, but neither can any one be subsumed by the others this sense, Radical Centrism can be considered a triadic philosophy(as opposed to monist or dualist), though it still affirms an underlying unity Conversely, the three primary aspects can be viewed as the focal points of three different ways of experiencing the world Rationalism links reason and intention Intention and Emotion are bridged by Spiritual experiences To be sensitive is to connect Emotion and reason To a Radical Centrist, all three of these are equally valid and complementary ways of experiencing he world, unlike the one-sided rationality of moderns, sensitivity of romantics, or spirituality of
Unit 1 Section A I. Background knowledge Emotion Reason Action We can then identify psychological aspects associated with each concept. Internally, we apprehend Reality through Reason, Character through Intention, and Community through Emotion. Action then grows out of the interplay between Reason, Intention, and Emotion, and the imperfection of this dynamic is the reason for… General psychology of virtue Radical Centrism presents itself as a unifying paradigm of civil society. In particular, it attempts to answer the age-old question of “what is the greatest good?” in a way that facilitates understanding and transforming the institutions of modern life. Underlying that sociological goal, however, is a set of anthropological assumptions about what it means to be a healthy human being. Starting from those assumptions -- embodied in our Radical Centrist Manifesto -- we present a vision of psychological normalcy that is compatible with Radical Centrist values.The ideas presented here are preliminary, and deliberately over-simplified. Our intent is not to have the last word, but simply to suggest a new way of looking at old problems. We can then identify psychological aspects associated with each concept. Internally, we apprehend Reality through Reason, Character through Intention, and Community through Emotion. Action then grows out of the interplay between Reason, Intention, and Emotion, and the imperfection of this dynamic is the reason for Humility. As shown in the diagram, the three primary aspects are not entirely distinct, but neither can any one be subsumed by the others. In this sense, Radical Centrism can be considered a triadic philosophy (as opposed to monist or dualist), though it still affirms an underlying unity. Conversely, the three primary aspects can be viewed as the focal points of three different ways of experiencing the world. • Rationalism links Reason and Intention. • Intention and Emotion are bridged by Spiritual experiences • To be Sensitive is to connect Emotion and Reason To a Radical Centrist, all three of these are equally valid and complementary ways of experiencing the world, unlike the one-sided rationality of moderns, sensitivity of romantics, or spirituality of
mystics. Put another way, we assert that all three worlds(material, logical, and spiritual)are equally real (and equally incomplete Heart These four aspects-Reason, Intention, Emotion and Action- are the basis of Radical Centrist psychology, and can be roughly equated with the traditional notions of mind, heart(will), soul (feelings), and body. Or, equivalently: intellectual, volitional, emotional, and physical. In this context, normal behavior is defined as starting with Emotion, being managed by Reason, crystallizing into Intention, and leading to Action. This differs from many traditional philosophies by affirming a primary role for Emotion, which is often dismissed as merely a source of irrationality. Emotion, as the conveyor of Community, also reflects the Radical Centrist belief that behavior can not be understood solely in terms of the Individual. These aspects participate in what Radical Centrists call a value cycle- the means by which value is created, recognized, and normalized However, not only does Radical Centrism assert a principle of "normal"behavior, it also denies that it exists(in pure form) in practice-as manifested by the fact that our reasons, intentions, and emotions often conflict. and their relation to our actions is often unclear even to us. Thus psychological growth is seen as the struggle to achieve normal behavior. The ability to behave normally, in this sense, can be described as virtue In fact, we can identify at least four different aspects of virtue, corresponding to the different spheres of being. An important aspect of Radical Centrist thought is that equal weight is given to all aspects of Virtue. The practical skill of a craftsman is as valued as the epistemic rigor of a logician, and social compassion is no excuse for a lack of personal integrity(or vice versa) In fact, this approach maps fairly well onto traditional definitions of virtue, though there are some key differences. The Cardinal (or Platonic)virtues, acknowledged from antiquity, are often nterpreted in terms of this same underlying psychological model. Wisdom is the virtue of Reason, Courage of Intention, and Moderation of Emotion. However, in the Platonic view Reason is king, and Emotion plays a purely passive role(as noted in feminist critiques). A Radical Centrist would argue that passion can often be as essential as moderation in Emotion, depending on the context, which might be described as the virtue of Maturity. In fact, this distinction may be the key differentiator between a Radical Centrist and a ' moderate. Also, while Justice and Humility both imply an appropriate balance between different aspects, the former is usually seen as adherence to a static ideal as opposed to a dynamic search for improvement The theological virtues of Christianity are a somewhat better fit, though with a twist Love turns emotion into intention Faith is an Intention that forms the basis of reason Hope uses Reason to nurture Emotion
mystics. Put another way, we assert that all three worlds (material, logical, and spiritual) are equally real (and equally incomplete). Heart These four aspects - Reason, Intention, Emotion and Action - are the basis of Radical Centrist psychology, and can be roughly equated with the traditional notions of mind, heart (will), soul (feelings), and body. Or, equivalently: intellectual, volitional, emotional, and physical.In this context, normal behavior is defined as starting with Emotion, being managed by Reason, crystallizing into Intention, and leading to Action. This differs from many traditional philosophies by affirming a primary role for Emotion, which is often dismissed as merely a source of irrationality. Emotion, as the conveyor of Community, also reflects the Radical Centrist belief that behavior can not be understood solely in terms of the Individual.These aspects participate in what Radical Centrists call a value cycle - the means by which value is created, recognized, and normalized. However, not only does Radical Centrism assert a principle of “normal” behavior, it also denies that it exists (in pure form) in practice - as manifested by the fact that our reasons, intentions, and emotions often conflict, and their relation to our actions is often unclear even to us. Thus, psychological growth is seen as the struggle to achieve normal behavior. The ability to behave normally, in this sense, can be described as virtue. In fact, we can identify at least four different aspects of virtue, corresponding to the different spheres of being. An important aspect of Radical Centrist thought is that equal weight is given to all aspects of Virtue. The practical skill of a craftsman is as valued as the epistemic rigor of a logician, and social compassion is no excuse for a lack of personal integrity (or vice versa). In fact, this approach maps fairly well onto traditional definitions of virtue, though there are some key differences. The Cardinal (or Platonic) virtues, acknowledged from antiquity, are often interpreted in terms of this same underlying psychological model. Wisdom is the virtue of Reason, Courage of Intention, and Moderation of Emotion. However, in the Platonic view Reason is king, and Emotion plays a purely passive role (as noted in feminist critiques). A Radical Centrist would argue that passion can often be as essential as moderation in Emotion, depending on the context, which might be described as the virtue of Maturity. In fact, this distinction may be the key differentiator between a Radical Centrist and a ‘mere’ moderate. Also, while Justice and Humility both imply an appropriate balance between different aspects, the former is usually seen as adherence to a static ideal as opposed to a dynamic search for improvement. The theological virtues of Christianity are a somewhat better fit, though with a twist: • Love turns Emotion into Intention • Faith is an Intention that forms the basis of Reason • Hope uses Reason to nurture Emotion
This creates a counter-rotating spiritual value cycle which may in fact help fuel the normal value cycle described earlier. Interestingly, the notion of Works --often seen as diametrically opposed to Faith-fits in naturally here as the counterpart of Action. Further, these spiritual virtues appear to build up the cardinal virtues, which in turn enable normal behavior. This is ironically the exact opposite of the medieval view, where the cardinal virtues are the root of spiritually virtuous fruit. However, in Radical Centrist thought it is entirely possible--even necessary --for botl views to be correct(albeit in different contexts) II. Text analysis I. What is the text mainly about?(Main Idea) At first Mrs. Baroda didnt like her husband,s friend Gouvernail. whom she found far from a wit but a dull man hard to read. One night, however, a conversation between them opened up and evealed his true personality, which proved to be a strong temptation to her, a respectable woman But in the end, she withstood and overcame that temptation II. How is the text organized? (Structure) This reading passage is made up of several episodes organized according to time sequence, with the episodes centered on the narration, through cause-and-effect, of the changes in Mr Baroda's emotional and attitude concerning her husbands friend, Gouvnerail. The whole process undergoes several distinct stages 1. Mrs. Baroda's strong dislike for the man (paragraph I 2. Her inmost desire to graph1 l---18) 3. Her sensible resolve to move away from him (paragraph 19---20) 4. Her further straggle against the temptation (paragraph 21) 5. Victory of her reason over the temptation (22---24) Part I(Para. 1) a)Main idea Mrs. Baroda was unhappy to know that Gouvernail, her husband's friend, would come to stay on their plantation b) Devices for developing it The story began with the narration of Mrs. Baroda's psychological reaction to Gouvernail's arrival Part II (Paras. 2-10) a)Main idea Mrs. Baroda felt puzzled about Gouvernail's quiet personality and disappointed at being unable to penetrate his siler b) Devices for developing it Cause- and-effect(因果法) In paragraph 2, the device of cause---and---effect is employed to describe why and how mrs. Baroda disliked Gouvernail so much
This creates a counter-rotating spiritual value cycle which may in fact help fuel the normal value cycle described earlier. Interestingly, the notion of Works -- often seen as diametrically opposed to Faith -- fits in naturally here as the counterpart of Action. Further, these spiritual virtues appear to build up the cardinal virtues, which in turn enable normal behavior. This is ironically the exact opposite of the medieval view, where the cardinal virtues are the root of spiritually virtuous fruit. However, in Radical Centrist thought it is entirely possible -- even necessary -- for both views to be correct (albeit in different contexts). II. Text analysis I. What is the text mainly about? (Main Idea) At first Mrs. Baroda didn’t like her husband’s friend, Gouvernail, whom she found far from a wit but a dull man hard to read. One night, however, a conversation between them opened up and revealed his true personality, which proved to be a strong temptation to her, a respectable woman. But in the end, she withstood and overcame that temptation. II. How is the text organized? (Structure) This reading passage is made up of several episodes organized according to time sequence, with the episodes centered on the narration, through cause—and—effect, of the changes in Mrs. Baroda’s emotional and attitude concerning her husband’s friend, Gouvnerail. The whole process undergoes several distinct stages. III. Text analysis 1. Mrs. Baroda’s strong dislike for the man (paragraph 1---10) 2. Her inmost desire to get close to the man (paragraph11---18) 3. Her sensible resolve to move away from him (paragraph 19---20) 4. Her further straggle against the temptation (paragraph 21) 5. Victory of her reason over the temptation (22---24) Part I (Para. 1) a) Main idea Mrs. Baroda was unhappy to know that Gouvernail, her husband’s friend, would come to stay on their plantation b) Devices for developing it The story began with the narration of Mrs. Baroda’s psychological reaction to Gouvernail’s arrival. Part II (Paras. 2-10) a) Main idea Mrs. Baroda felt puzzled about Gouvernail’s quiet personality and disappointed at being unable to penetrate his silence. b) Devices for developing it Cause-and-effect (因果法) In paragraph 2, the device of cause---and---effect is employed to describe why and how Mrs. Baroda disliked Gouvernail so much
Effect: Gouvernail's quiet personality puzzled Mrs. Baroda Cause 1: After a few days with the guest, she could understand him no better than at first Cause 2: She left her husband and his guest alone together but she found that Gouvernail hardly noticed her absence Cause 3: She imposed her company upon him and pressed her attempt to penetrate the silence but Part III(Paras. 11-20) a) Main idea One night Gouvernail came to sit beside Mrs. Baroda and talked about his past and present. His talk and voice was so great an appeal to her that she desired to touch him. But, she withstood the temptation and chose to stay away from her house b)Devices for developing it Deduction(演绎法) Among others, the device of deduction is employed( in paragraph 15---16)to reveal the basic nature of Gouvernail. The device, more frequently employed in argumentation, is used here in a story with two noticeable advantages one is to make the description concise, and another to mak It convincing Para. 15 Gouvernail was in no sense a shy man. His periods of silence were not his basic nature, but the result of moods when he was sitting there beside mrs Baroda, his silence melted for the time Paragraph 15 gives a general statement of Gouvernail's basic nature. A general statement is an essential component of deductive writing Para. 16 He talked freely and intimately in a low, hesitating voice that was not unpleasant to hear. He talked of the old college days when he and gaston had been best friends, of the days of keen ambitions and large intentions. Now, all there was left with him was a desire to be permitted to exist, with now and then a little breath of genuine life, such as he was breathing now. Paragraph 16 provides details to support the general statement made in the preceding paragraph Part IV(Paras. 21) a) Main idea espite her husband s strong desire for Gouvernail's another visit, Mrs. Baroda was bitterly opposed to it, which implies her further struggle against the temptation b) Devices for developing it Explanation(解释法) In this part, one paragraph of two sentences, the device of explanation is employed. The second sentence serves as the further explanation of the first one, making the message clearer and more specific Para. 21 There was some talk of having him back during the summer that followed. That is Gaston greatly desired it; but this desire yielded to his honorable wife's vigorous opposition a)Main idea Before the year ended, Mrs. Baroda proposed, from the bottom of her heart, to have gouvernail visit them again. For she had overcome everything, including the temptation b)Devices for developing it Dialogue(对话法)
Effect: Gouvernail’s quiet personality puzzled Mrs. Baroda. Cause 1: After a few days with the guest, she could understand him no better than at first. Cause 2: She left her husband and his guest alone together but she found that Gouvernail hardly noticed her absence. Cause 3: She imposed her company upon him and pressed her attempt to penetrate the silence but without success. Part III (Paras. 11-20) a) Main idea One night Gouvernail came to sit beside Mrs. Baroda and talked about his past and present. His talk and voice was so great an appeal to her that she desired to touch him. But, she withstood the temptation and chose to stay away from her house. b) Devices for developing it Deduction (演绎法) Among others, the device of deduction is employed( in paragraph 15---16 ) to reveal the basic nature of Gouvernail. The device, more frequently employed in argumentation, is used here in a story with two noticeable advantages: one is to make the description concise, and another to make it convincing. Para. 15 Gouvernail was in no sense a shy man. His periods of silence were not his basic nature, but the result of moods. When he was sitting there beside Mrs. Baroda, his silence melted for the time. Paragraph 15 gives a general statement of Gouvernail’s basic nature. A general statement is an essential component of deductive writing. Para. 16 He talked freely and intimately in a low, hesitating voice that was not unpleasant to hear. He talked of the old college days when he and Gaston had been best friends, of the days of keen ambitions and large intentions. Now, all there was left with him was a desire to be permitted to exist, with now and then a little breath of genuine life, such as he was breathing now. Paragraph 16 provides details to support the general statement made in the preceding paragraph. Part IV (Paras. 21) a) Main idea Despite her husband’s strong desire for Gouvernail’s another visit, Mrs. Baroda was bitterly opposed to it, which implies her further struggle against the temptation. b) Devices for developing it Explanation (解释法) In this part, one paragraph of two sentences, the device of explanation is employed. The second sentence serves as the further explanation of the first one, making the message clearer and more specific. Para. 21 There was some talk of having him back during the summer that followed. That is, Gaston greatly desired it; but this desire yielded to his honorable wife’s vigorous opposition. Part V (Paras. 22-24) a) Main idea Before the year ended, Mrs. Baroda proposed, from the bottom of her heart, to have Gouvernail visit them again. For she had overcome everything, including the temptation. b) Devices for developing it Dialogue (对话法)
Here the whole story ends up with the dialogue between the people. For the husbands part, it i no more than a change of his wife's attitude to have Gouvernail come again. For the wife's part, however, it is a noble victory of sence over temptation, which holds great significance for reality In the dialogue, the key point lies in the different understanding of two words---dislike and everyihing. Para. 23 There "I am glad, my dear, to know that you have finally overcome your dislike f him; truly he did not deserve it This sounds like an easy change of attitude. The husband is not aware of the fierce emotional struggle at all that his wife has experienced Para. 24 Oh, she told him, laughingly, after pressing a long, tender kiss upon his lips, I have overcome everything! You will see. This time I shall be very nice to him This means far more than what the husband called dislike. rather. it is an announcement of emotional relief, behind which existed a painful and even shameful experience Ill. Language Points A Expressions I to be annoyed to learn that 2. to understand sb. no better than at first 3. to impose her company upon him 4. to press her attempt to do sth 5. fo 6. to give sb. no trouble 7. to plan somewhat for sth 8. to be full of surprises 9 10. to make sb /sth seriously 11. to make a fuss about 12. the last thing sb. would desire or expect 13. to run down 14. the feeling of a distinct necessity to do sth 15. without a suspicion that 16. to object to sth. 17 to drink in 18. to be greatly tempted to do sth 19 to yield to the temptation 20. to be gone from under her roof B. Patterns for you to use as models Typical patterns for an undesired result Typical patterns for no-other choice Typical patterns for argumentation 活学活用
Here the whole story ends up with the dialogue between the people. For the husband’s part, it is no more than a change of his wife’s attitude to have Gouvernail come again. For the wife’s part, however, it is a noble victory of sence over temptation, which holds great significance for reality. In the dialogue, the key point lies in the different understanding of two words---dislike and everything. Para. 23 There “I am glad, my dear, to know that you have finally overcome your dislike for him; truly he did not deserve it.” This sounds like an easy change of attitude. The husband is not aware of the fierce emotional struggle at all that his wife has experienced. Para. 24 “Oh,” she told him, laughingly, after pressing a long, tender kiss upon his lips, “I have overcome everything! You will see. This time I shall be very nice to him.” This means far more than what the husband called dislike. Rather, it is an announcement of emotional relief, behind which existed a painful and even shameful experience. III. Language Points A. Expressions 1. to be annoyed to learn that… 2. to understand sb. no better than at first 3. to impose her company upon him 4. to press her attempt to do sth. 5. for my part 6. to give sb. no trouble 7. to plan somewhat .for sth. 8. to be full of surprises 9. to count upon 10. to make sb./sth. seriously 11. to make a fuss about 12. the last thing sb. would desire or expect 13. to run down 14. the feeling of a distinct necessity to do sth. 15. without a suspicion that… 16. to object to sth. 17. to drink in … 18. to be greatly tempted to do sth. 19. to yield to the temptation 20. to be gone from under her roof B. Patterns for you to use as models Typical patterns for an undesired result Typical patterns for no-other choice Typical patterns for argumentation 活学活用