跨物种的身体共同体与游牧伦理——论罗西·布拉伊多蒂的后人类批评理论

Cross-species Body Community and Nomadic Ethics:On Rosie Braidotti’s Post-human Criticism Theory

布拉伊多蒂致力于建构跨物种的身体共同体,批判了人文主义的统一主体,在生成伦理学基础上推动激进的后人类主体性,将统一主体性转换到游牧主体性。该主体具有强烈的集体和关系论意识,展现为一种具身化但又偏颇的负责形式。游牧的后人类思维是关于外部世界、开放空间和具身化实施的生态哲学,力图在一元论本体论的框架下思考自然—文化连续统一体,体现了生命本身的唯物论与活力论的双重力量;当代大学要从全球定位的新型关系定义自己的后人类星球使命,重构人文学科的学术领域、伦理架构与多元未来。布拉伊多蒂的后人类批评理论强调履行政治与伦理责任,倡导批评与创造相结合,思想的“积极性”变成实践的“行动力”。尽管其理论具有乌托邦的畅想色彩,但推进了全球“生命-政治学”思潮的发展,表达了全球化时代的后人类中心主义的愿景,体现了身体塑造的美学理想。

Devoting herself to building a cross-species body community,Braidotti criticizes the unified subject of humanism,promotes radical post-human subjectivity on the basis of generative ethics,and transforms the unified subjectivity into nomadic subjectivity.The subject has a strong sense of collectivism and relationism,which is manifested as an embodied but biased form of responsibility.Nomadic post-human thinking is an ecological philosophy about the external world,open space and embodied practice,trying to think about the continuum of nature and culture under the framework of monism ontology,which embodies the dual forces of materialism and vitality of life itself.Contemporary universities should define their post-human planet mission from the new relationship of global orientation,and reconstruct the academic field,ethical framework,and pluralistic future of the humanities.Braidotti’s post-human criticism theory emphasizes the fulfillment of political and ethical responsibilities,advocates the combination of criticism and creation,and that the“initiative”of thought becomes the“action power”of practice.Although her theory is utopian,it promotes the development of the global trend of thought of“life-politics,”expresses the vision of post-anthropocentrism in the era of globalization and embodies the aesthetic ideal of body shaping.