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主体与“他者”的动态关系一直主导着西方的历史叙事和书写,建构了压抑、对等、超越、流散的权力机制。后殖民主义批评瓦解了西方主体与他者二元对立的形而上思维,建构了动态、多元、对话、协商的伦理关系。赛义德揭示了西方主体对东方他者化、物化、殖民化的话语过程,暴露了西方主体话语的霸权主义,也即东方沦为失语的非存在。斯皮瓦克继承赛义德的衣钵,为东方他者代言,试图增补缺场的第三世界种族和性别主体身份,以建构东西方对位的阐释角度。霍米·巴巴超越了东方与西方的二元对立,提出了第三空间的间隙、协商空间,这一空间是彼此交融、彼此生成、彼此共生的空间。后殖民主义是一股解放性力量,把世界民族的地域、身份、文化纳入一个自我与他者杂糅的全球化视阈。在全球化的视野中,后殖民主义将走向更加开放、融通、流变、动态、生成和世界性的批评空间。
The dynamic relationship between subject and “others ” has always dominated the historical narrative and writing in the West, and constructed the power mechanism of repression, reciprocity, transcendence and dispersion. Post-colonial criticism disintegrates the metaphysical thinking of the duality between the Western subject and the other, and constructs a dynamic, pluralistic, dialogue and consultative ethical relationship. Saeed revealed the discourse process of Western Opposition, Reification and Colonization in the West, exposing the hegemonism of Western discourse, that is, the non-existence of the East as aphasia. Spivak inherited Saeed’s mantle and endorsed the Eastern Other, attempting to supplement the missing third world race and gender identity in order to construct the perspective of East-West alignment. Homi Baba surpassed the binary opposition between the East and the West and proposed the space for the third space and the space for consultation. This space is a space where each other can blend with each other and generate each other and symbiotic with each other. Post-colonialism is an emancipatory force that integrates the geography, identity and culture of the world’s nations into a globalized threshold of self-integration with others. In the context of globalization, post-colonialism will move toward a more open, inclusive, changing, dynamic, generated and worldly critical space.