Green Guilt By Stephen T. Asma - The chronicle of Higher Education

Friedrich nietzsche was the first to notice that religious emotions, like guilt and indignation, are still with us, even if we're not religious. He claimed that we were living in a port-Christian world- the church no linger dominates political and economic life-but we, as a culture, are still dominated by Jedeo-Christian values. And those values are not obvious-they are not the Ten Commandments or any particular doctrine, but a general moral outlook. You can see our veiled value system better if you contrast it with the one that preceded Christianity. For the pagans, honor ans pride were valued, but for the Christians it is meekness and humility; for the pagans it was public shame, for Christians, private guilt; for pagans there was a celebration for hierarchy, with superior and inferior people, but for Christians there is egalitarianism; ans for pagans there was more emphasis on justice, while for Christians there is emphasis on mercy (turning the other cheek.) Underneath all these values, according to nietzsche, is a kind of psychology-one dominated by resentment and guilt. Every culture feels the call of conscience-the voice of internal self-criticism. But Western Christian culture, according to nietzsche and then Freud, has conscience on steroids, so to speak.  Our sense of guilt is comparatively extreme, and, with our culture of original sin and fallen status, we feel guilt about our very existence. In the belly of Western culture is the feeling that we're not worthy. Why is this feeling there? 이하생략

1. (Friedrich nietzsche) was (the first) [to notice that (religious emotions, like guilt and indignation,) are still with us], <even if we're not religious.>

문장구조 : s+v2+c

형식과 시제 : s+v2+c, 과거시제 

직해 : 프리드리히 니체는 최초이다/that절을 알아차렸던/ that절 : 죄책감과 분노와 같은 종교적인 정서가 여전히 우리와 함께 있다/ 비록 우리가 종교적이지 않더라도

해석: 프리드리히 니체는 죄책감과 분노와 같은 종교적인 정서가 비록 우리가 종교적이지 않더라도 여전히 우리와 함께 존재한다는 것을 알아차렸던 최초의 사람이다.

2. He claimed (that we were living in a port-Christian world- *the church no linger dominates political and economic life*-<but we, as a culture, are still dominated by Jedeo-Christian values.>

문장구조 : s+v3+that절(명사절 : 주어가 동사한다는 것)

형식과 시제 : v3 타동사 과거시제

직해: 그는 주장했다 우리가 후기 기독교 세계에 살고 있다는 것을/교회는 더이상 정치적이고 경제적인 삶을 지배하진 않지만/ 하지만 우리는 문화적으로 여전히 지배당하고 있따 유대교와 크리스트교 동통의 가치에

해석: 그는 우리가 후기 기독교 세계에 살고 있다고 주장했다. 교회는 더 이상 정치적이고 경제적인 삶을 지배하진 못하지만- 우리는 여전히 문화적으로 유대교와 크리스트교 동통의 가치에 지배당하고 있다.

3. And (those values) are not obvious-*they are not the Ten Commandments or any particular doctrine, but a general moral outlook.

문장구조 : s+v2+c

형식과 시제 : s+v2+c, 현재시제

해석: 그리고 이러한 가치들은 분명하진 않다-그러한 것들은 십계명이나 특별한 교조가 아니라, 일반론적인 도적적인 세계관이다. 

4. You can see (our veiled value system) better <if you contrast it with the one> [that preceded Christianity.]

문장구조 : s+v3+o+부사절

형식과 시제 :

직해 : 당신은 볼 수 있다 우리의 잘 보이지 않는 가치세계에 대해서 / 더 잘/ 만약 당신이 그것을 무언가와 대조한다면/ 기독교에 앞었던 

해석 : 만약 당신이 그 체계를 기독교에 앞섰던 무언가와 대조한다면 당신은 우리의 은근해서 잘 드러나지 않았던 가치 세계에 대해서 더 잘 볼 수 있다.

5. For the pagans, honor ans pride were valued, but for the Christians it is meekness and humility; for the pagans it was public shame, for Christians, private guilt; for pagans there was a celebration for hierarchy, with superior and inferior people, but for Christians there is egalitarianism; ans for pagans there was more emphasis on justice, while for Christians there is emphasis on mercy (turning the other cheek.)

문장구조 :

형식과 시제 :

해석: 

6. <Underneath all these values>, according to nietzsche, is (a kind of psychology-one dominated by resentment and guilt.

문장구조 :

형식과 시제 : 

해석: 니체에 따르면, 분노와 죄책감에 의해서 지배되는 이러한 종류의 심리는 모든 이러한 가치들 아래에 깔려있다 

Underneath : ~의 밑(아래)에 

7. (Every culture) feels (the call of conscience-the voice of internal self-criticism). But Western Christian culture, according to nietzsche and then Freud, has conscience on steroids, so to speak. 

문장구조 :

형식과 시제 :

해석: 모든 문화는 양심의 소리를 느낀다-내적인 자아비판의 소리, 그러나 미국 기독교 문화는 니체와 그리고 이후 프로이드에 따르면, 말하자면 '스트로이드를 복용한 양심'을 지니고 있다.

*스테로이드를 복용한 양심

: 스테로이드는 성장호르몬으로 이를 복용하면 단기에 과도한 근육을 만들 수 있음. 모든 문화권이 양심의 가책을 느끼지만 유독 서구 기독교 문화권에서는 소위 스테로이드를 복용한 양심을 지니고 있다고 말하며 야심이 과도하게 부풀려져 있다고 주장하고 있다. 

8. (Our sense of guilt) is comparatively extreme, and, with our culture of original sin and fallen status, we feel guilt about our very existence.

문장구조 :

형식과 시제 :

해석: 우리의 죄책감은 상당히 극단적이고 원죄와 이로 인한 지위의 추락에 기반을 둔 우리 문화권은 우리의 존재 그 자체에도 죄의식을 느낀다.

9. In the belly of Western culture c is (the feeling) that we're not worthy.

문장구조 :

형식과 시제 :

해석: 서구 문화의 중심에 우리가 무가치한 존재하는 생각이 자리 잡고 있다.

10. Why is this feeling there?

문장구조 : Why(의문부사) is(v1) (this feeling) 주어 there부사?

형식과 시제 : 

해석: 왜 이런 생각이 존재할까?

11. (All this internalized self-loathing) is (the cost [we pay]) <for being civilized. >

1) 문장구조분석 : s+v2+c 

2) 문장의 형식과 시제 


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12. In a very well-organized society that protects the interests of many, we have to refrain daily from our natural instincts. 

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2) 문장의 형식과 시제 


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13. We have to repress our own selfish, aggressive urges all the time, and we are so accustomed to it as adults that we don't always notice it. 

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14. But if I was in the habit of acting on my impulses, I would regularly kill people in front of me at coffee shops who order elaborate whipped-cream mocha concoctions. 
1) 문장구조분석 : 

2) 문장의 형식과 시제 


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15. In fact, I wouldn't bother to line up in a queue, but would just storm the counter (as I regularly witnessed people doing when I lived in China) and muscle people out of my way. 

1) 문장구조분석 : 

2) 문장의 형식과 시제 


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16. But there is a small wrestling match that happens inside my psyche that keeps me from such natural aggression. 
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2) 문장의 형식과 시제 


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17. And that's just morning coffee—think about how many times you'd like to strangle somebody on public transportation.
1) 문장구조분석 : 

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18. When aggression can't go out, then it has to go inward. 

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19. So we engage in a kind of self-denial, or self-cruelty. 

1) 문장구조분석 : 

2) 문장의 형식과 시제 


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20. Ultimately this self-cruelty is necessary and good for society—I cannot unleash my murderous tendencies on the whipped-cream-mocha-half-decaf latte drinkers. 
1) 문장구조분석 : 

2) 문장의 형식과 시제 


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21. But my aggression doesn't disappear, it just gets beat down by my own discipline. 

1) 문장구조분석 : 

2) 문장의 형식과 시제 


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22. Subsequently, I feel bad about myself, and I'm supposed to. Magnify all those internal daily struggles by a hundred and you begin to see why Nietzsche thought we were always feeling a little guilty. 

1) 문장구조분석 : 

2) 문장의 형식과 시제 


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23. But historically speaking we didn't really understand this complex psychology—it was, and still is, invisible to us. 

1) 문장구조분석 : 

2) 문장의 형식과 시제 


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24. We just felt bad about ourselves, and slowly developed a theology that made sense out of it. 

1) 문장구조분석 : 

2) 문장의 형식과 시제 


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25. God is perfect and pristine and pure, and we are sinful, unworthy maggots who defile the creation by our very presence. 

1) 문장구조분석 : 

2) 문장의 형식과 시제 


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26. According to Nietzsche, we have historically needed an ideal God because we've needed to be cruel to ourselves, we've needed to feel guilty. 
1) 문장구조분석 : 

2) 문장의 형식과 시제 


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27. And we've needed to feel guilty because we have instincts that cannot be discharged externally—we have to bottle them up.

1) 문장구조분석 : 

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28. Feeling unworthy is still a large part of Western religious culture, but many people, especially in multicultural urban centers, are less religious. 

1) 문장구조분석 : 

2) 문장의 형식과 시제 


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해석 : 

29. There are still those who believe that God is watching them and judging them, so their feelings of guilt and moral indignation are couched in the traditional theological furniture. 

1) 문장구조분석 : 

2) 문장의 형식과 시제 


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30. But increasing numbers, in the middle and upper classes, identify themselves as being secular or perhaps "spiritual" rather than religious.


1) 문장구조분석 : 

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31. Now the secular world still has to make sense out of its own invisible, psychological drama—in particular, its feelings of guilt and indignation. 


1) 문장구조분석 : 

2) 문장의 형식과 시제 


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32. Environmentalism, as a substitute for religion, has come to the rescue. 

1) 문장구조분석 : 

2) 문장의 형식과 시제 


직해 : 
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33. Nietzsche's argument about an ideal God and guilt can be replicated in a new form: We need a belief in a pristine environment because we need to be cruel to ourselves as inferior beings, and we need that because we have these aggressive instincts that cannot be let out.

1) 문장구조분석 : 

2) 문장의 형식과 시제 


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34. Instead of religious sins plaguing our conscience, we now have the transgressions of leaving the water running, leaving the lights on, failing to recycle, and using plastic grocery bags instead of paper. 

1) 문장구조분석 : 

2) 문장의 형식과 시제 


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35. In addition, the righteous pleasures of being more orthodox than your neighbor (in this case being more green) can still be had—the new heresies include failure to compost, or refusal to go organic. 

1) 문장구조분석 : 

2) 문장의 형식과 시제 


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36. Vitriol that used to be reserved for Satan can now be discharged against evil corporate chief executives and drivers of gas-guzzling vehicles.

1) 문장구조분석 : 

2) 문장의 형식과 시제 


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37. Apocalyptic fear-mongering previously took the shape of repent or burn in hell, but now it is recycle or burn in the ozone hole. 

1) 문장구조분석 : 

2) 문장의 형식과 시제 


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38. In fact, it is interesting the way environmentalism takes on the apocalyptic aspects of the traditional religious narrative. 

1) 문장구조분석 : 

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39. The idea that the end is nigh is quite central to traditional Christianity—it is a jolting wake-up call to get on the righteous path. 

1) 문장구조분석 : 

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40. And we find many environmentalists in a similarly earnest panic about climate change and global warming. 

1) 문장구조분석 : 

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41. There are also high priests of the new religion, with Al Gore ("the Goracle") playing an especially prophetic role.

1) 문장구조분석 : 

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42. We even find parallels in environmentalism of the most extreme, self-flagellating forms of religious guilt. 

1) 문장구조분석 : 

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43. Nietzsche claims that religion has fostered guilt to such neurotic levels that some people feel culpable and apologetic about their very existence. 

1) 문장구조분석 : 

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44. Compare this with extreme conservationists who want to sacrifice themselves for trees and whales.

1) 문장구조분석 : 

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45. And teachers, like myself, will attest to significant numbers of their students who feel that their cats or whatever are equal to human beings. 

1) 문장구조분석 : 

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46. And not only are members of the next generation egalitarian about all life, but they often feel positively awful about the way that their species has corrupted and defiled the whole beautiful symphony of nature. 

1) 문장구조분석 : 

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47. The planet, they feel, would be better off without us. 

1) 문장구조분석 : 

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48. We are not worthy. In this extreme form, one does not seek to reduce one's carbon footprint so much as eliminate one's very being.

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49. Pointing out these parallels is not meant to diminish the environmental cause. 

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50. We should indeed do the things in our power, and within reason, to sustain the planet. But we have a tendency to become neurotic and overly anxious, especially when we are regularly told, via green marketing ploys, that each one of us is responsible for

1) 문장구조분석 : 

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50. The same demographic group for whom religion has little or no hold (namely white liberals) turns out to be the most virulent champions of all things green. Is it possible that these folks must vent their moral spleen on environmentalism because they don't have all the theological campaigns (e.g., opposing gay marriage, opposing abortion, etc.) on which social conservatives exercise their indignation?

1) 문장구조분석 : 

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51. If environmentalism is a substitute for religion—a way of validating certain emotions—then we might expect to find other secular surrogates for guilt and indignation. 

1) 문장구조분석 : 

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52. Our tendencies to sin, repent, and generally indulge in self-cruelty can be seen cropping up in our obsessions about health and fitness, for example. Struggling with our weight (diet and relapse) has risen above the other deadly sins to take a dominant position in our secular self-persecution. 

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53. And our resentful aggression still manages to find some occasional pathways to the external world. 

1) 문장구조분석 : 

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54. We may not be able to punch the people we want to punch in real life, but we can turn some of our aggression outward at the reprobates of TV land. 

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55. What a joyful hatred we all felt at the Octomom or Britney. It was a thoroughly cleansing bit of moral outrage. 

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56. Or consider the inflamed moral drama for viewers of the Jon & Kate Plus Eight debacle. 

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57. And more of this kind of indignation, previously reserved for religious condemnation, can be seen and heard everywhere on the screens and airwaves of the 24-hour "news" cycle. 

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58. Large segments of the news seem calculated to facilitate the catharsis of our built-up resentment. 

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59. Daytime talk shows and reality shows seem similarly designed to elicit our righteous anger. 

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60. They form the other side of the religious coin—in addition to the self-cruelty of guilt, we can vent our aggression outwardly (like a crowd at a witch drowning) as long as it's justified by piety and the defense of virtue and orthodoxy.

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61. Environmentalism is a much better hang-up than worrying about the spiritual pitfalls of too much masturbation. Even if it's neurotic, it's still doing some good. 

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62. But environmentalism, like every other ism, has the potential for dogmatic zeal and obsession. 

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Do we really need one more humorless religion? 

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Let us save the planet, by all means. 

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But let's also admit to ourselves that we have a natural propensity toward guilt and indignation, and let that fact temper our fervor to more reasonable levels.

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