本文選題：薩義德　切入點：東方主義　出處：《蘭州大學(xué)》2011年碩士論文

【摘要】：薩義德集學(xué)術(shù)研究與政治關(guān)懷于一身,在人文學(xué)科領(lǐng)域中產(chǎn)生了典范效應(yīng),被公認(rèn)為后殖民理論的重要奠基者,是當(dāng)代美國重要的批評家,在當(dāng)代批評中占有獨特的位置。在美國,他是位“前衛(wèi)”批評家,是最早將現(xiàn)象學(xué)和存在主義理論應(yīng)用于文學(xué)批評的學(xué)者之一,也是最早探討法國結(jié)構(gòu)主義的批評家之一。他將人文主義價值和傳統(tǒng)、理論和文化政治有機的結(jié)合在一起。他是后殖民批評的地標(biāo)級人物,始終關(guān)注后殖民批評中的一個重要維度,即政治批評,從此維度出發(fā),薩義德特別關(guān)注政治和社會意識與文學(xué)或整個藝術(shù)的關(guān)系。本文討論薩義德的部分思想理論。論文涉及下列幾方面的問題：薩義德的東方主義思想；第三世界人民的身份建構(gòu)；雜交文化的觀點。 《東方主義》直接開創(chuàng)了一個新的即關(guān)于后殖民研究的領(lǐng)域,在后殖民研究領(lǐng)域處于中心地位,取得了很高的認(rèn)可度。具有劃時代的意義,成為了一部里程碑式的著作。它也被看作是當(dāng)代帝國研究的標(biāo)志性著作。東方學(xué)蘊含著豐富的、沉積了幾個世紀(jì)的物質(zhì)層面的內(nèi)含。東方概念是一個源于語言,經(jīng)過歷史演繹而逐漸復(fù)雜化的建構(gòu)物。東方學(xué)是一種通過與政治、文化、道德、知識等權(quán)力的交換而形成的權(quán)力話語方式。通過對東方主義的內(nèi)涵和本質(zhì)認(rèn)識,有助于我們批判地吸收西方異質(zhì)文化,重新認(rèn)識第三世界文化價值的地位。在談到人類身份時,薩義德認(rèn)為人類身份不是自然形成的,穩(wěn)定不變的,在很大程度上是一種人為建構(gòu)的歷史、社會、學(xué)術(shù)和政治過程,身份建構(gòu)經(jīng)常與權(quán)力運作密切相關(guān)。 在對待傳統(tǒng)的東西文化二元對立的模式和民族主義的立場時,薩義德認(rèn)為,一切思想和理論,其內(nèi)容、秩序、結(jié)構(gòu)都不是一成不變的,并非鐵板一塊,而是隨語境的變化而變化的。他更多的關(guān)注在具體的語境中理論所表現(xiàn)出來的具體意義,以及同一理論在不同的語境下意義的差別。由此,薩義德提出“理論旅行”的觀點,認(rèn)為應(yīng)該采取一種“雜交視角”,第三世界可吸收西方科技文化的長處,有選擇性的擇取,使之轉(zhuǎn)化為自己的東西；而不是簡單的采取排斥、否定的邏輯,從而樹立一種積極健康的民族文化觀。因為在薩義德看來,正真的知識分子應(yīng)以一種博大寬懷的態(tài)度,超越狹隘的民族界限,努力建立一種平等和諧的全人類文化。
[Abstract]:Saeed, who combines academic research with political concern, has had a exemplary effect in the field of humanities, and has been recognized as an important founder of post-colonial theory and an important critic of contemporary America. He is a "avant-garde" critic in the United States and one of the first scholars to apply phenomenology and existentialism to literary criticism. He was one of the first critics to explore French structuralism. He combined the values of humanism with tradition, theory and cultural politics. He was a landmark figure in post-colonial criticism. Always pay attention to one of the important dimensions of post-colonial criticism, that is, political criticism, from which, Saeed pays special attention to the relationship between political and social consciousness and literature or the whole art. This paper discusses some of Saeed's ideological theories. The paper deals with the following aspects: the orientalism of said; the identity construction of the people of the third world; The point of view of hybrid culture. Orientalism has directly opened up a new field of post-colonial research, and has gained a high degree of recognition in the field of post-colonial research, which is of epoch-making significance. It became a landmark work. It was also seen as a landmark in the study of contemporary empires. Orientalism contains rich, centuries-old material inclusions. The Oriental concept is a language. Orientalism is a form of power discourse formed through the exchange of power with politics, culture, morality, knowledge and so on. It helps us to critically absorb Western heterogeneous cultures and re-recognize the status of the cultural values of the third world. When it comes to human identity, said believes that human identity is not naturally formed and stable. To a large extent, it is an artificially constructed history, social, academic and political process. Identity construction is often closely related to the operation of power. In dealing with the traditional mode of dualistic antagonism between eastern and western cultures and the position of nationalism, said believes that all ideas and theories, their contents, order, and structure are not fixed, nor are they monolithic. It changes with the change of context. He pays more attention to the concrete meaning of the theory in specific context, and the difference of meaning of the same theory in different contexts. Therefore, said put forward the idea of "theoretical travel". It is believed that a "hybrid perspective" should be adopted, in which the third world can absorb the strengths of western scientific and technological culture, selectively select and turn it into its own things, instead of simply adopting the logic of exclusion and negation. So as to establish a positive and healthy view of national culture, because according to said, the true intellectuals should take a broad and broad-minded attitude, transcend narrow national boundaries, and strive to establish a kind of equal and harmonious human culture.
【學(xué)位授予單位】：蘭州大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2011
【分類號】：D091

【引證文獻】

相關(guān)期刊論文 前1條

1 蒙莉樺;劉延超;鄒夢云;;客體的主體化與主體的客體化——《假如我們夢太久》的后殖民解讀[J];欽州學(xué)院學(xué)報;2013年06期

相關(guān)碩士學(xué)位論文 前2條

1 于彬;重塑非洲的尊嚴(yán)—阿契貝的殖民批評與反殖民書寫[D];天津師范大學(xué);2012年

2 孟理Pr;共謀與抵抗[D];河北師范大學(xué);2013年

，

本文編號：1666834