本文選題：羅蒂　切入點(diǎn)：反本質(zhì)主義　出處：《福建師范大學(xué)》2011年博士論文

【摘要】：語言觀是羅蒂反本質(zhì)主義的邏輯起點(diǎn),它直接關(guān)聯(lián)并決定其反本質(zhì)主義、真理觀、歷史觀、文學(xué)觀、文化觀乃至政治觀等。羅蒂反本質(zhì)的理論來源豐富,但論者對(duì)“歷史主義”與“浪漫主義”之舉足輕重未有足夠認(rèn)識(shí)。羅蒂反對(duì)與實(shí)在同構(gòu)的真理“符合論”,但這并不意味著否定世界的存在,我們?nèi)钥勺鞒龃_切的真假判斷。羅蒂反本質(zhì)主義之后走向了“泛關(guān)系論”、“關(guān)系主義”,這種關(guān)系式思維最重要的理論來源是結(jié)構(gòu)主義。關(guān)系主義可以有效應(yīng)對(duì)盛行的“相對(duì)主義”指責(zé)。關(guān)系主義不再鐘情于總體性。布迪厄的理論與關(guān)系主義相互發(fā)明,又作出了重要補(bǔ)充。 羅蒂較早指出(文學(xué))理論是一種新文類,但卻背上了“反理論”的惡名,伊格爾頓與薩義德等的此類批評(píng)均為漫畫式的。羅蒂尤重理論的實(shí)用性,反對(duì)科學(xué)崇拜。文學(xué)教育不能低估文學(xué)理論,應(yīng)在理論資源與中國問題相遇時(shí)復(fù)雜而曲折的情節(jié)上多下功夫。流行的審美價(jià)值與文學(xué)性皆與文學(xué)本質(zhì)無緣,文學(xué)應(yīng)該置于多種關(guān)系的網(wǎng)絡(luò)中定位,文學(xué)的闡釋亦是如此。但羅蒂打碎“使用文本”與“詮釋文本”之間的疆界并將詮釋僅僅歸結(jié)為出于不同目的之使用又與關(guān)系主義相悖。羅蒂贊同布魯姆對(duì)經(jīng)典啟迪價(jià)值的推崇導(dǎo)致其對(duì)文化研究存在偏見,而其根本原因是他與“文化左派”間有著嚴(yán)重的政治分歧。羅蒂重估現(xiàn)代主義宣告了對(duì)線性的、目的論式歷史觀的拋棄,這有助于我們反思以往的文學(xué)史寫作�！昂笳軐W(xué)文化”中的文學(xué)批評(píng)的主要方法是詞匯的再描述,它以理解諸種事物怎樣關(guān)聯(lián)為要?jiǎng)?wù),試圖解開文化中糾纏的千頭萬緒。 放棄對(duì)不變本質(zhì)的追求之后,我們迎來的是文學(xué)文化,想象力是其進(jìn)行救贖的惟一源泉。這種觀點(diǎn)來自昆德拉,但與羅蒂的樂觀相比,昆德拉較為清醒地指出了文學(xué)文化已經(jīng)和正在遭受的侵蝕。這對(duì)羅蒂的論述起著拾遺補(bǔ)缺之效。文學(xué)文化中的知識(shí)分子是先鋒不再的文化英雄,而其人文知識(shí)分子十一條顯然又寄托著理想與厚望。在反本質(zhì)主義的理論視野下,大寫的烏托邦土崩瓦解。沒了烏托邦,人們會(huì)更加務(wù)實(shí),致力于“零星工程”。烏托邦退場(chǎng)后帶來的并非悲觀厭世,而是自信與坦然：所有我們對(duì)社會(huì)歷史的想象都取決于關(guān)系的博弈。
[Abstract]:Language view is the logical starting point of Rorty's anti-essentialism, which directly relates to and determines its anti-essentialism, truth, history, literature, culture and even politics. But the theorists do not have enough understanding of the importance of historicism and romanticism. Rorty opposes the "coincidence theory" of truth which is isomorphic to reality, but this does not mean denying the existence of the world. We can still make a definite judgment of truth and falsehood. After Rorty's anti-essentialism, he went to "pan-relational theory" and "relativism". The most important theoretical source of this kind of relational thinking is structuralism, which can effectively cope with the prevalence. "relativism" accuses. Relativism is no longer attached to totality. Bourdieu's theory and relativism invented each other, An important addition has been made. Rorty pointed out earlier that the theory is a new genre, but it bears the notoriety of "anti-theory." Eagleton and said, and so on such criticism is comic-style. Against the worship of science. Literary education should not underestimate literary theory, but should devote more effort to the complicated and tortuous plot when theoretical resources meet with Chinese problems. The popular aesthetic value and literariness are not related to the essence of literature. Literature should be positioned in a network of multiple relationships, The same is true of literary interpretation. But Rorty breaks the boundary between "use text" and "annotated text" and ascribes interpretation to use for different purposes, contrary to relativism. Rorty agrees with Bloom's view of the classic. The reverence of enlightening value leads to the prejudice of cultural research. The root cause is that he has serious political differences with the "cultural left." Rorty's reappraisal of modernism declares the abandonment of a linear, teleological view of history. The main method of literary criticism in "post-philosophical culture" is redescription of vocabulary, which aims at understanding how all kinds of things are related to each other and trying to unravel the entanglement in culture. When we give up the pursuit of immutable nature, we usher in literature and culture, where imagination is the only source of redemption. This view comes from Kundera, but compared with Rotti's optimism, Kundera pointed out more soberly the erosion that literature and culture have been and are being suffered by. This has served as a supplement to Rorty's exposition. Intellectuals in literature and culture are cultural heroes who are no longer vanguard. And the eleven articles of its humanistic intellectuals are clearly based on ideals and high hopes. In the view of anti-essentialism, the uppercase utopia collapses. Without the utopia, people will be more pragmatic. Committed to "piecemeal engineering." Utopia's departure brings not pessimism, but confidence and openness: all our imaginations of social history depend on the game of relationships.
【學(xué)位授予單位】：福建師范大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2011
【分類號(hào)】：I0

【參考文獻(xiàn)】

相關(guān)期刊論文 前10條

1 唐鐵惠;;“反本質(zhì)主義”的佯謬與霸權(quán)意識(shí)[J];長江學(xué)術(shù);2006年04期

2 南帆;;深刻的轉(zhuǎn)向[J];當(dāng)代作家評(píng)論;2008年01期

3 王堯;;“關(guān)聯(lián)研究”與當(dāng)代文學(xué)史論述[J];當(dāng)代作家評(píng)論;2009年05期

4 李濤;;“后本質(zhì)主義”文藝學(xué)真的可能?——“反本質(zhì)主義”文藝學(xué)批判的再批判[J];東方叢刊;2007年04期

5 理查德·羅蒂,艾彥;普遍主義的崇高,浪漫主義的深度,實(shí)用主義的狡詐[J];第歐根尼;2005年01期

6 理查德·羅蒂,蕭俊明;我們是誰?——道德普遍論與經(jīng)濟(jì)優(yōu)先分配[J];第歐根尼;1997年01期

7 黃勇;當(dāng)代哲學(xué)中的一股反本質(zhì)主義潮流——海德格爾的實(shí)存主義存在論[J];復(fù)旦學(xué)報(bào)(社會(huì)科學(xué)版);1989年06期

8 蔡福軍;;關(guān)系主義,或一種歷時(shí)的總體性[J];福建論壇(人文社會(huì)科學(xué)版);2009年03期

9 R.羅蒂 ,季桂保;作為反表象主義的實(shí)用主義[J];國外社會(huì)科學(xué);1992年04期

10 M.于藏 ,小平;哲學(xué)家在當(dāng)代社會(huì)中的作用——與美國著名哲學(xué)家羅蒂一席談[J];國外社會(huì)科學(xué);1992年09期

，

本文編號(hào)：1681509