也借用一个时髦的词“话语”作为题目。这并不是为了抢眼,而是当我把译著《不同的声音——心理学理论与妇女发展》交付出版社多日之后,回过头来想一想这本书留给自己的印象时,感到记忆最深的还是吉利根对女性声音和话语的释放,她让女性敞开心胸,痛痛快快地去谈论自我和道德,谈论自己在道德观念和选择上的困境。她首先充当了一个颇具同情心的倾听者,把女孩子和妇女的声音记录下来。当她静下心来整理自己的记录时顿感吃惊,发现在以往号称“人类”的心理学和伦理学天空之下,却看不见女性的身影、听不到女性的道德话语,因为女性或是被置于边缘地位,或是被以一种偏见来解释,或是被男性研究得出的标准来覆盖。出于对这种女性集体“失语”的愤怒,吉利恨出版了这本著作,并取得了意想不到的广泛影响。 Also borrow a fashionable word “discourse ” as the title. This is not for the eye-catching, but when I turn to the publishing house for many days after translating the translation of “Different Voice-Psychology Theory and Women’s Development” back into the memory of the book, The deepest memory is Gilligan’s release of women’s voices and discourse. She lets women open their minds and talk about themselves and their morals. They talk about their predicament about moral concepts and choices. She first acted as a sympathetic listener, recording the voices of girls and women. Suddenly, she was surprised when she stopped trying to organize her own records and found that under the sky of psychology and ethics, formerly known as “humanity,” she could not see the figure of women and could not hear women’s moral discourse because women Either be marginalized, interpreted as a prejudice, or covered by criteria that men study. Out of anger at this collective “aphasia”, Geely hated to publish the book and achieved unexpectedly widespread influence.