罗蒂哲学中的他者范畴:分化的原则与机制

Kseniia Meita
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摘要

本文试图在自由主义乌托邦——基于非暴力的未来社会的全球计划的背景下,分析理查德·罗蒂对他者范畴的解释。在美国实用主义和法国后结构主义社会人类学实践的背景下,回顾了对他者概念理解的演变,在神话和语言背景下解释了特定个体异化的原因,人们被团结起来形成了广义的他者。一个特定文化的他者在他/她身上同时连接了替罪羊和弥赛亚的功能。在罗田的方法中,从阶级、宗教、性别和行为的角度分析了个体被边缘化的各种原因。此外,通过小说阅读,提倡情感教育的方法,在泛化博学的基础上,发展儿童的情商,培养后代的全面包容和共情价值观。康德的道德命令被批评为机械的和法律主义的特征。因此,以友谊为基础的道德原则取而代之。这种团契应该建立在与特定国家、阶级或性别的个人认同上,而不是建立在与生俱来的权利上。激进多元主义的优缺点,对各种生活方式的相对价值的理解,以及它与后现代文化相对主义的区别。研究结果揭示了,如果人们有共同的对暴力的不容忍的基本原则,无论是直接的身体暴力还是羞辱中的被动攻击虐待,那么人们的差异在巩固理查德罗蒂的自由乌托邦中所起的次要作用。
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The Category of the Otherness in Richard Rorty’s Philosophy: The Principles and Mechanisms of the Differentiation
This paper is an attempt to analyze Richard Rorty’s interpretation of the category of the Otherness in the context of the global project of liberal utopia – the society of the future, based on non-violence. The evolution of the understanding of the notion of the Otherness is reviewed in the context of the concepts of American pragmatist and French post-structuralist social anthropological practices, where the reasons for the alienation of particular individuals are explained on the mythological and linguistic background, and the people are solidarized shaping up the generalized other. The Other to a particular culture connects in him/herself the functions of the scapegoat and the messiah at the same time. In Rortian approach, a variety of reasons for an individual’s marginalization on class, religion, gender, and behavioral basis is analyzed. Moreover, the method of sentimental education is promoted in developing the children’s emotional intelligence and raising the generations on the values of total inclusivity and empathy apart from general erudition, with the help of fiction reading. The Kantian moral imperative is criticized for the mechanical and legalist character. So, the moral principles based on a fellowship are offered instead. This fellowship should be based rather on the personal identity with a particular nation, class, or gender than on the birthright. The advantages and drawbacks of radical pluralism, the understanding of relative values of all ways of life, and its difference from postmodern cultural relativism are also reviewed. The result of the study reveals the secondary role of the people’s differences in their consolidation in Richard Rorty’s liberal utopia if they have in common the basic principle of intolerance to violence, whether it is direct physical violence or the passive-aggressive abuse in humiliation.
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