{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"6501a938-d72c-455e-aee4-85513a77faa5","title":"帝国：全球化的政治秩序","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787214049100","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"6501a938-d72c-455e-aee4-85513a77faa5","id":"6501a938-d72c-455e-aee4-85513a77faa5","uuid":"6501a938-d72c-455e-aee4-85513a77faa5","title":"帝国：全球化的政治秩序","normalized_title":"帝国全球化的政治秩序","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787214049100","isbns":["9787214049100"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":416,"navigation_url":"https://workshop.closeclaw.top/ai/book/6501a938-d72c-455e-aee4-85513a77faa5","title_url":"https://workshop.closeclaw.top/ai/title/%E5%B8%9D%E5%9B%BD%EF%BC%9A%E5%85%A8%E7%90%83%E5%8C%96%E7%9A%84%E6%94%BF%E6%B2%BB%E7%A7%A9%E5%BA%8F","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/6501a938-d72c-455e-aee4-85513a77faa5/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/6501a938-d72c-455e-aee4-85513a77faa5/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/6501a938-d72c-455e-aee4-85513a77faa5","page_url":"https://workshop.closeclaw.top/api/ai/books/6501a938-d72c-455e-aee4-85513a77faa5/page","search_url":"https://workshop.closeclaw.top/api/ai/books/6501a938-d72c-455e-aee4-85513a77faa5/search"},"page":{"printed_page":128,"pdf_page":146,"physical_index":146,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"1ea50066ddcd01f83a1359cea884b14b9fd4af3a1f30c818b61452663c350dfc"},"chapter":"第六章 殖民主权的辩证法","content":"殖民主义中的辩证\n\n在殖民主义表征逻辑之中，构造独立的殖民地他者，分隔同一性与他者性，既是绝对的，彼此间又有着密切联系。实际上，整个过程中包含两个有着辩证联系的阶段。在第一阶段，差异必须被推到极端。在殖民想象中，被殖民者不仅是被放逐到文明之外的他者，更是被理解为、被制造出的他者。他是绝对的否定，是视界中最遥远的一点。举例而言，18世纪的奴隶主就十分明白这种绝对差异。“黑人的本质和性情不仅不同于欧洲人，简直就是彻底相背。善良和同情在他们胸中燃起不可熄灭的仇恨之火，而鞭打和侮辱却激发出感激、爱意和忠诚。”②非欧洲人的行动方式、交谈方式、思考方式无不与欧洲人背道而驰。\n\n可正因为他者的差异是绝对的，在第二阶段它们可被转化为自我的基础。换而言之，被殖民者的邪恶、野蛮和放荡使欧洲人可能具备了善良、文雅、节制的品质。从而，起初显得奇异、异质、遥远之物变得贴近而密切。知晓、目睹、甚至触摸被殖民者都具有了至关重要性，尽管这种接触仅发生于表征层面，而同分别生活于大都市和殖民地的实实在在的人没有什么关系。这种密切关系并不会模糊两种同一性的分界，只会使这种分界和被这种分界保护的纯净性更重要。欧洲自我的同一性正是在这一辩证阶段中被制造出来。一旦被殖民者被塑造成绝对的他者，它就能反过来融入更高一层的统一之中，绝对他者反射到自我之中。惟有站到被殖民者的另一面，大都市的居民们才能真正成为自我。从而，起初看来仅是简单排斥的过程变成了辩证的否定之否定。殖民者确实把被殖民者造为否定，可通过一次辩证转化，被殖民者的否定同一性被再次否定，从而肯定了殖民者的自我。现代欧洲思想同现代自我都同保罗·吉罗伊(Paul Gilroy)所说的“种族恐怖和征服关系”①有着必要联系。不仅仅现代欧洲城市，甚至欧洲思想都是建立在欧洲同他者密切而辩证的斗争之上。\n\n政治学前沿系列·帝国\n\n①参阅 Ranajit Guha 的专著An Indian Historiography of India :A Nineteenth-Century Agenda and Its Implications(Calcutta:Centre for Studies in Social Sciences,1988)。\n\n②参阅 An Inguiry into the Causes of the Insurrection of Negroes in the Island of St. Domingo (London and Philadelphia:Crukshank,1792)。\n\n128","previous_page":127,"next_page":129}