"[Bachelard] is neither a self-confessed and tortured atheist like Satre, nor, like Chardin, a heretic combining a belief in God with a proficiency in modern science. But, within the French context, he is almost as important as they are because he has a pseudo-religious force, without taking a stand on religion. To define him as briefly as possible – he is a philosopher, with a professional training in the sciences, who devoted most of the second phase of his career to promoting that aspect of human nature which often seems most inimical to science: the poetic imagination ..." – J.G. Weightman, The New York Times Review of Books
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日常生活中关于火的非科学的、无意识的价值判断是从哪些关于火的幻想中起源的呢？它们又是如何在文学中被表现的？火和文学中的隐喻的关系，让人想起保罗德曼关于隐喻的知识论的论述。Northrop Frye作序。
评分日常生活中关于火的非科学的、无意识的价值判断是从哪些关于火的幻想中起源的呢？它们又是如何在文学中被表现的？火和文学中的隐喻的关系，让人想起保罗德曼关于隐喻的知识论的论述。Northrop Frye作序。
评分成书于上个世纪三十年代，仍充满了神秘主义和浪漫主义的精神分析著作，将reverie和scientific thinking对比的逻辑与论证最为有趣，而火，这一最为迷人绮丽的意象，正是让我们发现scientific thoughts不足，并引入真正意义上辩证法的绝佳切入点。而我们人体中的火，或许可以使我project的一个新角度。（当然，读着读着还是会觉得这个福柯的大前辈听起来真像个神棍啊。。。。历史距离吧）
评分从一个意象生发的书，不错。Reverie, penetration, imagination, concentration, sexualized and idealized fire.
评分虽然作者本人坦白了是本无用之书，普罗米修斯情结和恩培多克勒情结还是有点意思，后面的都是乱在整
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