【摘要】： 知識分子理論是內(nèi)涵豐富而又復雜多變的一個研究領(lǐng)域，它涵蓋多個學科領(lǐng)域，在縱向上又往往結(jié)合不同的歷史文化語境，以動態(tài)的方式存在并顯現(xiàn)著。本文以愛德華·薩伊德的知識分子理論為個案，在探討知識分子的定義、特征和代表性之后，緊扣知識分子如何行動這一中心問題，，深入剖析薩伊德在當下語境中所提出的“流亡”與“業(yè)余性”兩種介入方式，指出其獨特的理論價值和對我們的啟發(fā)作用。以此深化知識分子領(lǐng)域的理論研究。 本文分為六個部分。 “引言”介紹知識分子一般和特殊的概念，簡述對這一問題的國內(nèi)外研究現(xiàn)狀，并逐漸將討論轉(zhuǎn)移到薩伊德知識分子理論上面。 正文第一部分：梳理薩伊德的知識分子定義，指出其主要特征并闡述知識分子的代表性問題。知識分子是有能力向(to)公眾、為(for)公眾表明信息、觀點、哲學或意見的個人，獨立性是其重要方面；他／她堅持價值的普遍性，反對狹隘的利益領(lǐng)域；具備批評和反抗精神，促成對社會問題進行探求和討論；參與而非逃避政治，立足于公共空間，積極介入社會現(xiàn)實；代表著通常被遺忘或棄置不顧的底層人們的利益；重視社會大眾的力量。 第二部分：“流亡”是薩伊德設(shè)計的知識分子介入社會現(xiàn)實的第一種方式。這也是他的知識分子思想中很有創(chuàng)見的部分。它包含身體流亡和精神流亡兩個層面，前者源于作為刑罰的流放，屬于遷徙不斷的社會史和政治史；精神流亡則更加重要，是薩伊德結(jié)合自己特殊的文化身份，在分析斯威夫特、奈保爾，特別是哲學家阿多諾的過程中提出來的。知識分子流亡意味著他既非與新環(huán)境完全合一，也非與舊環(huán)境完全分離，而是“身兼流亡和移居兩種性質(zhì)”。這樣就可以擁有雙重視角和超越性視野，取得世界主義和流動性的優(yōu)勢，不再局限于狹隘的領(lǐng)域和局部的經(jīng)驗。同時定居的一面又使知識分子不輕易脫離具體情境，思想因此可以擁有源頭活水并能落到實處。 第三部分：重點分析“業(yè)余”知識分子思想。這是薩伊德所設(shè)計的第二種介入方式。當下專業(yè)化的社會語境使知識分子面臨三重壓力：一、專業(yè)化不利于人格培養(yǎng)，導致知識分子在教育體系中位置越高，就越受限于狹隘的知識領(lǐng)域。二、在公共領(lǐng)域方面，崇拜專業(yè)知識和專家，削弱了探求不同可能性的理論研究，威脅到了公共空間的自由和民主。三、利益因素逐漸瓦解知識分子的獨立性。他們不得不受制于他們所屬的機構(gòu)，容易放棄社會責任而淪為權(quán)力機制和商業(yè)運作的產(chǎn)物。面對專業(yè)化圍困，必須用業(yè)余性加以對抗：堅持知識分子獨立性，以自己的原則行事，不服從專業(yè)態(tài)度；關(guān)注公共空間，在更廣闊的領(lǐng)域中進行文化批判，并聯(lián)系社會運動；以更普遍的關(guān)懷，傳達出不同的價值，來修正專業(yè)化的做法。 第四部分：對薩伊德知識分子思想做出總體評價，指出其理論意義和對中國知識分子的啟發(fā)性。堅持思想獨立和文化批判具有現(xiàn)實意義；流亡學說具備突出的理論價值，使知識分子最大限度地避開自身所處的語境限制，獲得高度的客觀性和批評自由；業(yè)余性也極具批評活力，能使知識分子跨越自己狹隘的職業(yè)生涯，建立一套更普遍、更理性的原則，將知識分子置于理性化與專業(yè)化無法壓抑的文化邏輯之中；合理地肯定大眾力量，是薩伊德知識分子論中的一個亮點。他啟示我們，直面社會并勇于發(fā)言，不放棄在特定歷史語境中的責任心；批判和對抗的同時也講求行動的策略；薩伊德的知識分子思想也存在一定的局限性。 結(jié)語：知識分子理論是個極其復雜、難以把握的研究領(lǐng)域。而且社會真實遠比理論描述復雜得多，薩伊德把一系列問題留給自己也同時留給我們繼續(xù)思索。
[Abstract]:The theory of intellectuals is a field of research that is rich in connotation and complex and changeable. It covers a number of subject areas, and in the longitudinal direction, it is often combined with different historical and cultural contexts and exists in a dynamic way. In this paper, in the case of the intellectual theory of Edward Sayed, after the definition, characteristics and representativeness of the intellectuals are discussed, the central question of how the intellectuals act is to be fastened, and the two ways of intervention of the "exiled" and the "Amateur" put forward in the present context are analyzed. It points out its unique theoretical value and its inspiration to us. So as to deepen the theoretical research of the intellectual field. This paper is divided into six parts. The "Introduction" introduces the general and special concepts of the intellectuals, and gives a brief description of the present situation of the domestic and foreign research on this problem. The first part of the text: the first part of the text: the first part of the first part of the text. The definition of the intellectual, pointing out its main features and the representation of the intellectuals, is the ability of the intelligentsia to present to the public, for the public, information, views, philosophies or opinions, and that independence is an important aspect of it; he/ She insisted on the universality of value, opposed the narrow range of interests, had the spirit of criticism and resistance, and contributed to the search and discussion of social issues; the participation and the non-escape of politics, on the public space, and the active involvement of the social reality; and The interests of the underlying people that are often forgotten or abandoned; the strength of the mass of society. Part two: "exiled" is a Saeed The design of the intellectual is the first way to intervene in the social reality. It is also part of his intellectual thought. It contains two levels of physical exoduses and spiritual exoduses. The former is from exile as a penalty, and is of constant social history and politics. A history; spiritual exile is more important. It is the combination of Saeed. In his own special cultural identity, in the course of the analysis of Swift, Naipaul, and in particular the philosopher, Adorino, the exoduses of the intellectuals means that he is not completely integrated with the new environment, nor is it completely separate from the old environment, but the "trunk" In this way, you can have a double From a view of view and beyond, the advantages of cosmopolitanism and liquidity are no longer limited to narrow areas and local experience. On one side of the settlement, the intellectuals are not easily separated from the specific situation, and the thought can therefore have the source of living water and fall To the real place. Part three. This is the second mode of intervention designed by Saeed. The current specialization of the social context makes the intellectuals The higher the position of the intellectual in the education system, the more limited the narrow area of knowledge. in that public sphere, The theoretical study of the different possibilities is weakened, and the freedom and democracy of the public space are threatened. The independence of the intellectuals. They have to be subject to the institutions they belong to, and it is easy to give up the social responsibility and become the product of the power mechanism and the commercial operation. In the face of the professional siege, it is necessary to fight with the amateur nature: to adhere to the independence of the intellectuals and to their own then act, do not obey the professional attitude; pay attention to the public space, Carry out cultural criticism in a wider field, and contact social movements; with more general care, convey different values and repair The fourth part: the overall evaluation of the thought of the Sayed intellectuals, and points out the theoretical significance and the enlightenment to the Chinese intellectuals. The theory of death is of great theoretical value, so that the intellectual can avoid the context limit of itself to the greatest extent, so as to obtain the high degree of objectivity and criticism freedom. The amateur nature is also very critical and can make the intellectual cross his narrow career, and set up a set of more general The principle of more rational is to put the intellectual in the logic of the cultural logic that can not be repressed by the rationalism and the professionalization; the rational affirmation of the mass force is a bright spot in the theory of Sayed's intellectuals. He is a revelation to us and to the society To speak without giving up the sense of responsibility in a particular historical context; to criticize and At the same time, the strategy of action is also emphasized; the intellectual thought of Saeed also has some limitations.
【學位授予單位】：廣西師范大學
【學位級別】：碩士
【學位授予年份】：2003
【分類號】：I03

【引證文獻】

相關(guān)博士學位論文 前1條

1 王富;賽義德現(xiàn)象研究[D];四川大學;2006年

本文編號：2498555

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