SAE Marriage Theory Paper 5: For One Not Yet Here / SAE 婚姻论 Paper 5: 孕育

SAE Marriage Theory Paper 5. This record holds the Chinese text and its English edition. The English edition is an independent rewrite of the Chinese text, not a translation; where the two differ, the Chinese governs. This paper reads the side of marriage that moves toward preparing for a child. Preparing for a child, in this series, means two people creating conditions together for someone who has not yet come; it is the shape cultivation takes in the one kind that is creating conditions, and this paper reads only this kind. Questioning, and the one who comes later's own response, are entered separately where there are already actual dealings; the beginning of living together is not taken as the only dividing line. When the two people each avow this undertaking and cannot not do it, it is doing something together: you for A, I for B, and we do C together. C is the undertaking of creating conditions together for someone who has not yet come; it is not the child, nor is it simply either party's A; A and B are each one's own, and neither examines the other. What one party is for can be just this: affirming the other's purpose of wanting a child, and being willing to give and to support for it; this too is his own cannot-not; whether it is this kind only his own end can confirm. C must be avowed by both, each having a share he can do himself, and the shares put together able to bring it about; neither party holds its purpose and adjudication alone: if one party is willing to do things according to the other's arrangement, it does not count as holding alone, so long as his way to take part, adjust and withdraw is there. If one party does not avow it, there is no C; one party avowing on the other's behalf, or saying out loud a characterization of the other's changing his mind, slides in the direction of colonization; sealing the other's way to say no and to change his mind, or making it hard to travel, carries the direction of colonization; what seals off saying no and withdrawing themselves is, in addition, a violation at the layer of basic rights. Whether preparation occurred, what conditions it left, and whether that person later came are entered apart: that he did not come does not retroactively judge that the earlier preparation never occurred, nor is anyone, on this basis, judged to be lacking in something. The new subject is an end too. The child is another end that preparing for a child welcomes, not a product of this undertaking; what the two leave for him are conditions, and they do not complete the avowal of his direction for him. His standing as an end is not created by the preparation; nor does his own constitutive position pass to the two because he cannot choose which conditions he first enters. He does not figure only as the continuation of the two, a link in continuing the line, a security for old age, or a condition for keeping the other party; "only as" is read from the two people's arrangements, and a sentence is read by that sentence itself; to fall to "only as" is to treat the child only as a condition, and carries the direction of colonization. Preparing to adopt counts too: someone who has not yet come is someone who has not yet come into these two people's lives, not necessarily someone who does not yet exist; while it is not yet known who he is, it is not judged on this basis that that position has been filled by a concrete other, nor, the other way round, that it stands empty. The two people's looking-toward crosses on one and the same someone who has not yet come; each belongs to each, and they are not merged into one meaning of the household. This paper interfaces with the "Meaning of the Marriage Rite" chapter of the Book of Rites, the Mencius, Kant and Arendt. This paper does not prove that marriage ought to prepare for a child, does not prove that a marriage with children is more complete, and does not prove that children make a marriage more stable. SAE 婚姻论 Paper 5。本记录收中文正文与英文版;英文版是独立重写,不是翻译,两版不一致处以中文为准。 这一篇读婚姻里走向孕育的那一面。孕育,在这个系列里说的是两个人一起为一个还没有来的人创造条件;它是涵育在创造条件这一种上的样子,这一篇只读这一种。追问与后来者自己的回应,在已经有实际来往时另记,不以开始一起生活为唯一的界线。 两个人各自认下、不得不做这件事时,它是共同做事:你为 A,我为 B,我们一起做 C。C 是一起为一个还没有来的人创造条件这件事,不是孩子,也不就是任何一方的 A;A 与 B 各是各的,不互相审。一方所为的可以就是认可对方想要孩子的目的,愿意为它付出与支持,这也是他自己的不得不;是不是这一种,只有他那一端确认得了。C 要两人都认下,各有一份自己做得了的,合起来做得成,不由任何一方独占其目的与裁断:一方愿意照对方的安排去做,只要他参与、调整、撤回的路在,不算独占。一方不认下,就没有 C;一方替另一方认下,或说出口给对方改主意定性,滑向殖民的方向;把对方说不、改主意的路封住或弄得难走,带殖民这个方向;封死说不、撤回本身的,另在基础权利一层是侵。准备有没有发生、留下了什么条件、那个人后来来没来,分开记:没有来,不倒判此前的准备未曾发生,也不据此判谁有所欠缺。 新的主体也是目的。孩子是孕育迎来的另一个目的,不是这件事的产出;两人为他留下的是条件,不替他完成方向的认领。他作为目的的地位不由准备创造;他自己的构成位置,也不因他不能选择最初进入哪些条件而转归两人。他不只作为两人的延续、继后世的一环、养老的保障或留住对方的条件;「只作为」从两人的安排里读,一句话照那一句本身读;落到「只作为」,是把孩子只当作条件,带殖民方向。为领养做准备也算:还没有来的人,是还没有来到这两个人的生活里,不一定还不存在;还不知道是谁的时候,不据此判那一位已由具体的他者充实,也不反判它空着。两个人的看向在同一个还没有来的人身上交错,各归各人,不合成一个家的意义。这一篇与《礼记·昏义》《孟子》、康德、阿伦特对接。这一篇不证明婚姻应当孕育,不证明有孩子的婚姻更完整,也不证明孩子使婚姻更稳固。 Related works Relation: Cites · Resource type: Publication / Preprint · Scheme: DOI 10.5281/zenodo.22731235 10.5281/zenodo.22970783 10.5281/zenodo.21611154 10.5281/zenodo.23545047 10.5281/zenodo.23545023 10.5281/zenodo.23545057 10.5281/zenodo.23545076 10.5281/zenodo.23545097 10.5281/zenodo.23627779