Masullo Aldo
A. Aliotta Department of Philosophy, University Federico II, Viale Michelangelo 21, Naples, Italy.
J Nephrol. 2008 Mar-Apr;21 Suppl 13:S18-23.
Pain and pleasure, when profound, totalizing, leave one without voice. Under the violence of pure suffering, language is annihilated and therefore the protective falseness of its game vanishes. The impenetrable nakedness of our life, as pain and as pleasure, forces the thought, without protection, to the redde rationem and makes it free of the irreparable unrest due to philosophizing. We can say with Hegel that: "Pain is the privilege of living natures (...). One can say that the contradiction is not thinkable, but the living organisms, while suffering, effectively live". The relationship between pain and language assumes a link between death and pain. There would be no anxiety towards our own death if we did not have an idea of its occurrence, and no idea is possible without language. The soul is the human on the move, the continuous flow of symbolic communication, it is history, it is our acting community. Thought, love and joy are faces of this movement and are in a relation of reciprocity. I, you, we have a dialog; I, you, we love each other; I, you and we have delight in each other. Therefore anyone of us has pleasure since the others have pleasure. Physical pain breaks this essential reciprocity.
痛苦与愉悦，当其深刻且彻底时，会让人失语。在纯粹苦难的暴力之下，语言被湮灭，因而其游戏的保护性伪装也随之消失。我们生命那无法穿透的赤裸裸，无论是作为痛苦还是愉悦，都迫使思想在毫无保护的情况下直面理性的根源，并使其摆脱因哲学思考而产生的无法挽回的不安。我们可以像黑格尔那样说：“痛苦是有生命之物的特权（……）。可以说矛盾是无法思考的，但生物在遭受痛苦时却切实地活着”。痛苦与语言的关系假定了死亡与痛苦之间的联系。如果我们没有关于自身死亡发生的概念，就不会有对死亡的焦虑，而没有语言就不可能有概念。灵魂是处于运动中的人，是象征交流的持续流动，它是历史，是我们行动的共同体。思想、爱与喜悦是这一运动的不同面向，且处于相互关系之中。我、你、我们进行对话；我、你、我们彼此相爱；我、你、我们彼此愉悦。因此，只要其他人有愉悦，我们中的任何一个人都会有愉悦。身体上的痛苦打破了这种本质的相互性。
