{"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":149,"pdf_page":167,"physical_index":167,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"5d26402960eae7a39421039e3681a793529122c76f6f65df13d5985cf5719467"},"chapter":"第七章 转变的迹象","content":"或许，如果我们把界定着基要主义的反现代锋芒理解为属于一项后现代，而不是前现代的工程，我们就可以更好地理解它。应认识到，原教旨主义的后现代性主要在于它拒绝接受作为维护欧洲一美国霸权的武器的现代性，在这方面伊斯兰原教旨主义确是一则范例。在伊斯兰传统的背景下，原教旨主义的后现代性在于拒绝伊斯兰现代主义的传统，因为后者总是将现代性编码为被西方霸权同化，或向其屈服。如果现代意味着在后殖民时代的第一抹曙光中追逐西方教育、西方技术和工业化：阿卡巴·艾哈迈德(AkbarAhmed)写道，“那么后现代就意味着重返传统穆斯林价值观，拒绝现代主义。”③仅仅从其文化含义上看，伊斯兰原教旨主义是一种自相矛盾的后现代理论。说它后现代，仅仅因为它长期追踪、反对伊斯兰现代主义。然而，从地缘政治角度考虑，伊斯兰原教旨主义的后现代性就更明显，拉赫曼写道：“当前的后现代原教旨主义具有相当大的新颖性，因为它的基本活动皆源自它对西方的反抗……因此，它将古典现代主义斥为纯粹的西化力量。”④当然，自从伊斯兰教创始以来，该教的某些组成部分就一直在一定意义上“反西方”。在当代原教旨主义的回涨中，真正新颖的是对正在浮现于新的帝国秩序之中的权力的拒绝。从这一角度看，可以说只要伊朗的革命是对世界市场的强有力的拒绝，它就是第一场后现代主义革命。\n\n第七章 转变的迹象\n\n① Fazlur Rahman, Islam and Modernity: Transformation of an Intellectual Tradition (Chicago: University of Chicago Press, 1984)。\n\n②“被羞辱的伊斯兰世界的原教旨主义并非是过去的传统，而是对西方现代化失败的意识形态反应，它的出现不可避免。”以上这段文字出自Robert Kurz 的文章“Die Krise,die aus demOsten Kam”。Arjun Appadurai在更普遍的意义上探讨了当代围绕传统和群体认同这样的观念出现的一些谬误。参阅他的文章“Life after Primordialism”，该文刊载于Modernity atLarge(Minneapolis: University of Minnesota Press,1996)。\n\n③参阅 Akbar Ahmed 的专著Postmodernism and Islam(New York:Routledge,1992)。\n\n④ Rahman, Islam and Modernity。\n\n149","previous_page":148,"next_page":150}