知识解放吗?

Marija Velinov, P. Krstić
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引用次数: 0

摘要

本文分析了解放与知识或真理之间关系的自我认识,并提出了问题。作者们至少指出了一个同样令人信服的反传统,即挑战知识的解放潜力——他们在文章的两个独立部分提出了这一点。第一部分致力于历史上关于知识是危险的、具有破坏性的或使人恶化的观念。如果目标是快乐、幸福或宁静,就应该放弃知识。论文的第二部分质疑解放是知识结果的假设。这种联系的基础在于自由的概念,自由不是被理解为没有障碍,而是被理解为一种自我控制和方向的领域,只有(必然的)知识才有资格获得这种自由。这样,知识并不是通过提供不同的选择来解放,而是使个人免于为不可能的事情而奋斗的挫败感。最后,后现代主义哲学家建议放弃解放的想法,谴责每一个解放的集体意志。作为致命的极权主义计划。对于他们来说,他们发现,知识总是与权力关系密不可分,并充满了权力关系。现在,它只是最终将自己从个人解放和社会变革的幻想中分离出来,不再公开地为这个或那个真理服务,而是为自己的可用性、有用性、盈利性和有效性服务。在结语中,作者指出了传统理解的知识的地位问题的当代性,并指出了它的特性从“解放”中解放出来的可能性。函数。
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Does knowledge emancipate?
The paper analyzes and problematizes the self-understanding of the relationship between emancipation or liberation on one hand and knowledge or truth on the other. The authors point to at least an equally convincing counter-tradition of challenging the emancipatory potential of knowledge - which they present in two separate parts of the article. The first part is dedicated to historical notions of knowledge as dangerous, destructive or aggravating. If the goal is happiness, well-being or serenity, knowledge should be given up. The second part of the paper questions the assumption of emancipation as a consequence of knowledge. The basis of this connection lies in the idea of freedom, understood not as the absence of obstacles, but as a field of self-control and direction - for which only knowledge (of necessity) qualifies. This way, knowledge does not liberate by offering different choices, but spares the individuals the frustration of striving for the impossible. Eventually, postmodernist philosophers suggest abandoning the very idea of emancipation, condemning every collective ?will to emancipate? as fatal totalitarian project. For their part, they detect, knowledge has always been inextricably linked to and imbued with power relations. Now it has only finally separated itself from the illusions of personal emancipation and social transformation and openly put into service not longer this or that truth, but its own usability, usefulness, profitability and effectiveness. In the conclusion, the authors point out the contemporaneity of the status question of the traditionally understood knowledge and signal the possibilities of its character liberated from the ?liberating? function.
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