Messi: I really do not want to leave Barca -
By Ben Hayward in Zurich
Jan 13, :00
The Argentine clarified his earlier comments in which he claimed he did not know where he would be playing next year by saying he is happy at Camp Nou
&moved to scotch speculation he may leave &next summer by saying he has no intention of quitting the Catalan club.The Argentine attacker, who came second to Cristiano Ronaldo in the Fifa Ballon d'Or vote on Monday, earlier raised eyebrows in the pre-ceremony press conference when .But speaking in the mixed zone after Ronaldo was announced as the winner for the second year in succession, Messi said: "It&s a bit tiresome having to clarify everything I say."Often I don&t even come out and deny things or don't speak to the media because they always change some of my words to create controversy."
And the 27-year-old inisists he is not considering a move.&I&m not thinking about leaving," he said. "Not at all. All I said was that in football you never know what will happen in future."Last year at Barcelona was very hard for me personally and professionally and we will try to turn things around this season."Messi was also asked about his relationship with coach Luis Enrique following their recent fall-out, but claims the two are on good terms.&It&s the same as with any other player in the dressing room & a coach to player relationship," he said.
Perhaps surprisingly, one of Messi's votes (as Argentina captain) in the coach category of the Ballon d'Or was for former foe Jose Mourinho, but the 27-year-old said: "He is a great coach. Whether you like him or not as a person, there is no doubt he is an amazing coach."
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Matchday 23Project MUSE - A Response to Michael Sandel and Other Matters
A Response to Michael Sandel and Other Matters
A Response to Michael Sandel and Other Matters , 李泽厚
Translated by Paul J. D’Ambrosio and Robert A. Carleo III Translated by
interviewer: Are you familiar with Michael Sandel’s work?
li zehou: Yes I am. In the nineties I read several books on communitarianism, including Michael Sandel’s Democracy’s Discontent: America in Search of a Public Philosophy.
interviewer: What do you think of communitarianism?
li: I discussed communitarianism in my books Five Essays from 1999 (Jimao wu shuo 己卯五说) and, especially, Historical Ontology (Lishi bentilun 历史本体论) more than ten years ago. My thoughts have not changed since then. Simply put, I think communitarianism is the product of developed countries with long traditions of liberalism. It has referential value, but if directly or indiscriminately adopted in other societies it can be quite dangerous.
interviewer: In recent years Sandel has become very popular. Throughout Europe and Asia he has received a very warm welcome, and huge audiences turn out for his lectures. He is widely known as an academic superstar. Would you be willing to respond to his philosophy along the lines of your own ethical theories, such as your “theory of two morals” (liang de lun 兩德論)?
li: I’d be happy to. Not long ago I read Sandel’s Justice: What’s the Right Thing to Do? (2010) and What Money Can’t Buy: The Moral Limits of Markets (2013). In these two books he points out that many countries, including America and China, are moving from market economies (which he approves of) toward “market societies” (which he opposes) in which everything can be bought and sold and there are no morals to speak of. This is something about which Sandel expresses deep concern, and he brings up many real-life examples. While China has not reached this level, it has already set out on this path, and so we should take careful note of this argument. Of course the problem in China is more complex. The market is not yet fully developed, so there is still time to take steps to prevent or alleviate these issues, and this is precisely why I brought out the “theory of two morals.”
interviewer: Sandel’s book Justice: What’s the Right Thing to Do? is an international bestseller. What do you think of it?
li: I admire his avoidance of academic terminology as well as the clarity with which he makes profound and important points. However, the theoretical aspects of this work present very little original thought. What I mean to make clear here is that [End Page 1068] Sandel relies on examples from historical and contemporary America, which is not even three hundred years old, to make his points. Vast differences exist between America and China in terms of both their histories and present states. I do not want to, nor could I, discuss in detail all of Sandel’s various points and issues. I rather would simply like to respond to Sandel’s basic ideas according to China’s history and current circumstances. At the same time I also want to clarify that this is not an academic work but rather a general dialogue that may not comprehensively address all issues involved.
interviewer: Just now you mentioned your theory of two morals. You have also put forward notions of “the antinomy between history and ethics,” “history advancing in the midst of tragedy,” and “harmony being higher than justice.” Can these be related to Sandel’s thought?
li: They can. These basic points can form a response to Sandel’s more specific problem of how markets and morals interact. But then we must address my own philosophical background and begin with a discussion of such traditional Chinese notions as “emotion as substance” (qing benti 情本体). Justice is primarily a rational principle (li 理), whereas harmony involves the integration of emotion and reason (qing-li 情理). In the preface to Reading the Analects Today (Lunyu jindu 论语今读) I argue that “the core of the cultural-psychological formation” (wenhuaxinli jiegou 文化心理结构) is “the emotio-rational structure” (qing-li jiegou 情理 结构). In How Can Chinese Philosophy Go on...
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