【摘要】：1978年《東方主義》的出版,標(biāo)志著后殖民理論的誕生。20世紀(jì)80年代末90年代初后殖民理論傳入中國(guó),在中國(guó)進(jìn)行了理論旅行,發(fā)生了某些變異情況。本文將試圖對(duì)后殖民理論進(jìn)行闡釋并對(duì)它在中國(guó)的變異情況作出分析,從而揭示后殖民理論在中國(guó)發(fā)生變異的原因。后殖民理論的批判特性向我們宣告了文化發(fā)展的未來(lái),不同文化之間的關(guān)系不應(yīng)該是二元對(duì)立式的封閉狀態(tài),而是相互交流與平等對(duì)話的多元發(fā)展?fàn)顟B(tài)。 全文共分五部分： 第一部分：前言。該部分是對(duì)全文的總體思路的概括。 第二部分：后殖民理論的時(shí)代背景和后殖民理論綜述。綜述包括后殖民理論的含義、代表人物及后殖民理論的特點(diǎn)。 第三部分：《東方主義》是后殖民理論的經(jīng)典之作。東方主義話語(yǔ)的理論基礎(chǔ)包括德里達(dá)的解構(gòu)主義、�？碌闹R(shí)權(quán)力話語(yǔ)理論以及葛蘭西的文化霸權(quán)理論。東方主義話語(yǔ)采用了二元對(duì)立的形而上學(xué)思維方式,將西方認(rèn)定是世界的中心,東方則理所應(yīng)當(dāng)?shù)靥幱谑澜绲倪吘�。本文還闡釋了《東方主義》本身的某些矛盾之處。 第四部分：中國(guó)語(yǔ)境下的后殖民理論誤區(qū)。后殖民理論被引進(jìn)中國(guó)后,后殖民主義的反西方霸權(quán)立場(chǎng)相應(yīng)地轉(zhuǎn)變成了中國(guó)學(xué)界的反西方霸權(quán)話語(yǔ),并走向了民族性訴求的極端。具體表現(xiàn)為兩種文化現(xiàn)象。一種是東方復(fù)興論,另一種則是中華性的重建。 第五部分：文化間的多元共存。在全球化的背景下,東西方文化開始了廣泛的交流,交流過(guò)程出現(xiàn)了本土文化與西方文化的碰撞與摩擦現(xiàn)象。如何處理好這兩者的關(guān)系,是當(dāng)代中國(guó)文化目前急需解決的問(wèn)題。后殖民理論所推崇的多元文化并存的格局可以說(shuō)是一種解決文化關(guān)系的有效途徑。 第六部分：結(jié)語(yǔ)。對(duì)全文予以總結(jié)。
[Abstract]:The publication of Orientalism in 1978 marked the birth of post-colonial theory, which was introduced into China in the late 1980s and early 1990s. This paper attempts to explain the post-colonial theory and analyze its variation in China so as to reveal the reasons for the variation of post-colonial theory in China. The critical characteristics of postcolonial theory have declared the future of cultural development. The relationship between different cultures should not be a closed state of duality, but a pluralistic development state of mutual exchange and equal dialogue. The full text is divided into five parts: the first part: preface. This part is a summary of the overall idea of the full text. The second part: the background of post-colonial theory and a review of post-colonial theory. The review includes the meaning of post-colonial theory, representative characters and the characteristics of post-colonial theory. The third part: Orientalism is a classic of post-colonial theory. The theoretical basis of oriental discourse includes Derrida's deconstruction, Foucault's theory of intellectual power discourse and Gramsci's theory of cultural hegemony. Orientalism adopts the metaphysical thinking mode of dualistic opposition, which regards the West as the center of the world, while the East is rightfully on the edge of the world. This paper also explains some contradictions of Orientalism itself. The fourth part: the misunderstanding of post-colonial theory in Chinese context. After the post-colonial theory was introduced into China, the anti-Western hegemonic position of post-colonialism turned into the anti-Western hegemonic discourse of Chinese academic circles and went to the extreme of national appeal. The concrete manifestation is two kinds of cultural phenomenon. One is the theory of the revival of the East, the other is the reconstruction of the Chinese character. Part five: multi-cultural coexistence. Under the background of globalization, the culture of East and West began to communicate widely, and the collision and friction between native culture and Western culture appeared in the process of communication. How to deal with the relationship between the two is an urgent problem for contemporary Chinese culture. The co-existence of multi-culture in post-colonial theory is an effective way to solve the cultural relationship. Part VI: conclusion. Summarize the full text.
【學(xué)位授予單位】：蘭州大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2011
【分類號(hào)】：D091

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本文編號(hào)：2291108