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作 者:李汝琪 LI Ruqi
机构地区:[1]南京大学外国语学院
出 处:《广东外语外贸大学学报》2023年第2期128-137,共10页Journal of Guangdong University of Foreign Studies
基 金:江苏省研究生科研创新计划项目“人与技术和谐共进——厄休拉·勒奎恩小说中的技术焦虑研究”(KYCX21_0017)。
摘 要:《洪水之年》是加拿大作家玛格丽特·阿特伍德“疯癫亚当”系列三部曲的第二部,小说描绘了“无水的洪水”肆虐后的末日景象,从一个虚构的激进环保组织——上帝园丁的视角,反思了消费主义泛滥和科学技术不受控制的肆意发展对环境造成的毁灭性影响。阿特伍德介入当下环保主义中人与自然关系的争论,借园丁之口批判了主流环保主义中以人类利益为衡量一切准绳的人类中心主义,也通过园丁的环保实践揭示出深生态学对末世、荒野等隐喻的使用和对未来的想象中走向厌恶人类之极端的风险。本文认为,阿特伍德在《洪水之年》中试图为关于人类中心主义的争辩提供另一种思考维度,即一条以人为本的生态观。小说中园丁的生态实践启示我们:在承认动物和自然独立于人的内在价值的同时,也应当肯定人是一切环保行动的核心参与者,倡导个体以尊重其他生物和自然环境的生存权利为前提,做出恰当的政治和伦理选择。这一弱人类中心主义的生态观既反对将非人类世界仅仅视为实现人类目的之手段的工具主义思维,也重申人的主体性与社会性在环保实践中的核心地位。The Year of the Flood is the second book in Canadian writer Margaret Atwood’s MaddAddam trilogy. Set in a post-apocalyptic world plagued by the “waterless flood”, the novel critiques overconsumption and rampant technological developments from the perspective of a fictional environmentalist group, the God’s Gardener. Atwood intervenes in the current debate over the relationship between human and nature in environmentalism. She uses the voice of the God’s Gardener to criticize the anthropocentric arrogance of mainstream environmentalism while at the same time revealing the risk of misanthropy in deep ecology through the Gardener’s environmental practices. Such misanthropic thinking is embedded in their use of metaphors such as apocalypse and wilderness and their imagination of the future. This paper argues that Atwood attempts to provide an alternative dimension to the debate on anthropocentrism by putting forward a human-centered middle path. The environmental practices of the Gardener show us that we should continue to claim a crucial position for humans in environmental protection while acknowledging the intrinsic worth of non-human creatures and the environment and appeal to adequate political and ethical choices based on our respect for nature. Human-centered environmentalism not only rejects instrumentalist thinking that sees the non-human world as mere means for human ends, but also reaffirms the centrality of human subjectivity and sociality in environmental practices.
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