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随着语言学转向,主体作为一种话语功能日益受到关注,作者身份的作用可以被视为这一现代性大视野的一个分支。语言学转向常常被当作这样一个问题对待,即主体到底是言说者还是被言说者,或者说主体到底是其自己言语的作者还是制度性言语行为和国家意识形态机构的口技表演者?后者在10余年来一直处于理论之争的中心,并引出了一个难题:如果说主体是由语言构成并存在于语言之中,那么在主体并不支持语言的情况下,历史性的语言学转向又从何而来?如果说我们被质疑为语言中的主体,这一事实有时候是否会发生变化,使得我们从人文主义自我转变成文本的主体?我们可以确定在有些情形下,新型的社会力量在想象新的反公共领域的同时又标志着朝语言的转向。本文将审视三个例子来探讨在现代性语境之下产生的新公民主体的这种转向。第一个例子来自被哈贝马斯称为资产阶级公众的高峰时期的18世纪中期和载于1776年英国期刊《年鉴》中的一首诗;第二个例子则是在“新妇女”的历史语境中关注20世纪早期兴起的女性主义主体(米纳·罗伊1914年的“女性主义宣言”即是对未来主义、达达主义的男权主义姿态的反击);第三个例子是墨西哥小说家和诗人叶佩兹,他在1998年边境艺术节就职演说中明确阐述了公民身份全球化的可能性与局限性。如果说18世纪公共领域是在共和国公民身份的语境下形成的,那么20世纪早期妇女的反公共领域则是在性别差异和身体标记的语境中产生的。尽管新型的全球化公民主体的轮廓尚处于形成之中,但是北大西洋自由贸易区阴影之下的边境艺术家们以其作品提出了质疑:语言果真能想象一个真正意义的世界性存在吗?
With the linguistic turn, the subject as an utterance is gaining more and more attention. The role of author identity can be regarded as a branch of this modern vision. The turn of linguistics is often treated as a question of whether the subject is the speaker or the speaker, or whether the subject is the author of his or her own speech or the acronym of institutional speech and state ideology? The latter For more than 10 years, he has been at the center of theoretical controversy and has come up with a dilemma: if the subject is composed of language and exists in the language, then in the case that the subject does not support the language, the historical linguistic turn shifts from If we are questioned as the subject in the language, will this fact change from time to time, turning us from the humanistic self into the subject of the text? We can be sure that in some cases new social forces Imagining the new anti-public sphere at the same time marks the shift towards language. This article examines three examples to explore this shift in the new citizen body that arises under the context of modernity. The first example comes from the mid-eighteenth century at the peak of what Habermas calls the bourgeois public and the poem contained in the 1776 British journal Almanac. The second example is in “New Women ”(Mina Roy, 1914’s“ Declaration of Feminism ”) is a counterattack to the patriarchal doctrine of futurism and Dadaism in the historical context. Three examples are the Mexican novelist and poet, Yepes, who spelled out the possibility and limitations of the globalization of citizenship in his inaugural speech at the Border Festival in 1998. If the eighteenth century public sphere was formed in the context of Republic citizenship, the anti-public sphere of women in the early twentieth century was created in the context of gender differences and physical markers. Although the contours of a new global citizen body are still in the making, border artists under the shadow of the North Atlantic Free Trade Area have questioned their work: Can language really imagine a truly global presence?