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作 者:孙斌[1] 张艳芬[2] SUN Bin;ZHANG Yan-fen(Fudan University,Shanghai 200433,China;Shanghai University,Shanghai 200444,China)
机构地区:[1]复旦大学,上海200433 [2]上海大学,上海200444
出 处:《云南大学学报(社会科学版)》2020年第4期13-19,共7页The Journal of Yunnan University:Social Sciences Edition
摘 要:对于未来,我们无法形成知识,而只是满怀希望。希望所特有的灵感价值是任何专业知识所不能提供的。具有灵感价值的希望对于确定性的代替,使得新的文明的解放得以成为可能。希望以预言的形式运作并且往往成为失败的预言,这是因为希望是偶然的。罗蒂考虑了一种作为对偶然性的承认的自由。他的这个考虑在对于语言的偶然性的阐述中得到了展开。所有的变化从不同地言说即语言的变化开始。不同地言说意味着一种词汇与另一种词汇的遭遇,这种遭遇不断引起重新描述。罗蒂把重新描述指认为反讽主义者的工作。自由作为偶然与作为反讽是希望的两个方面。自由的希望意味着,私人方面和公共方面之间的关系乃是调适而非综合。进一步地说,前者所指涉的是形而上学意义上的实在,后者所指涉的是社会科学意义上的正义。We have no knowledge of the future but hope for it.Instead of any profession,hope can produce the inspirational value.It is the replacement of certainty by hope that makes the liberation of our new civilization possible.Hope plays its role as prophecies and often fails because it is contingent.Rorty considers freedom as the recognition of contingency.And he illustrates this consideration in his research of the contingency of language.All begins with the talent for speaking differently.It means that the different vocabularies encounter each other freely and openly.And such encounter gives rise to redescription which is regarded as the task of ironists by Rorty.Hope finds its two phases in the freedom which are contingency and irony.The free hope signifies the accommodation of the relation between the private and the public.The former refers to the reality in the sense of metaphysics and the latter refers to the justice in the sense of social science.
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