{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"56fa816e-042b-40dd-9a08-6bc236c079d8","title":"人工智能政治哲学","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787208189485","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"56fa816e-042b-40dd-9a08-6bc236c079d8","id":"56fa816e-042b-40dd-9a08-6bc236c079d8","uuid":"56fa816e-042b-40dd-9a08-6bc236c079d8","title":"人工智能政治哲学","normalized_title":"人工智能政治哲学","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787208189485","isbns":["9787208189485"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":261,"navigation_url":"https://workshop.closeclaw.top/ai/book/56fa816e-042b-40dd-9a08-6bc236c079d8","title_url":"https://workshop.closeclaw.top/ai/title/%E4%BA%BA%E5%B7%A5%E6%99%BA%E8%83%BD%E6%94%BF%E6%B2%BB%E5%93%B2%E5%AD%A6","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/56fa816e-042b-40dd-9a08-6bc236c079d8/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/56fa816e-042b-40dd-9a08-6bc236c079d8/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/56fa816e-042b-40dd-9a08-6bc236c079d8","page_url":"https://workshop.closeclaw.top/api/ai/books/56fa816e-042b-40dd-9a08-6bc236c079d8/page","search_url":"https://workshop.closeclaw.top/api/ai/books/56fa816e-042b-40dd-9a08-6bc236c079d8/search"},"page":{"printed_page":171,"pdf_page":187,"physical_index":187,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"1c3877823b3707cc62cbe573dfc64c5628e8da7da31a9905c1b8b27856072e18"},"chapter":"第六章 非人类怎么办？环境政治与后人类主义","content":"同样，布拉多蒂（2017）主张重新思考主体性，“将其视为一个包括人类和非人类行动者、技术媒介、动物、植物以及整个地球在内的集合体”。她还补充了一个具体的规范性政治观点：我们需要努力与非人类的其他物种建立更加平等的关系，并摒弃“人类作为造物之王的支配性格局”。她提出了以普遍生命为核心（zoe-centered）的平等主义，其中“生命”（zoe）指的是非人类的生命力量。受德勒兹和斯宾诺莎的影响，她主张采用一元论的方法，并强调以同情的态度承认与非人类形态的物种之间的相互依存关系。库德沃思（Cudworth）和霍布登（Hobden)(2018）也将后人类主义视为一个解放计划：他们的目标是去人类中心化，但又不失去批判性地介入我们时代的危机的可能性：生态挑战和全球不平等。他们的批判性后人类主义探索了新自由主义的替代方案(16-17)，它是“一种针对所有生命的政治”，因此是“地球主义”的。我们置身于一个关系格局之中，与其他生物和生命体共享脆弱性。受到哈拉维的影响，库德沃思和霍布登描写了脆弱的“小动物”岌岌可危。（从存在主义角度探讨数字时代脆弱性的论著，另见 Coeckelbergh 2013 和 Lagerkvist 2019。）我们需要想象一个超越新自由主义、超越人类世和资本世（Capitalocene）、并且（跟随拉图尔）超越现代性的更具包容性的未来（Cudworth and Hobden2018, 137)。\n\n第六章 非人类怎么办？环境政治与后人类主义\n\n171","previous_page":170,"next_page":172}