【摘要】：法國(guó)著名左翼思想家朗西埃是當(dāng)代西方政治哲學(xué)領(lǐng)域的重要代表人物,他的研究領(lǐng)域廣泛,涉及到政治、歷史、美學(xué)、文學(xué)、藝術(shù)、電影等方面。他對(duì)這些領(lǐng)域的很多前沿問(wèn)題采用了與眾不同的視角,對(duì)我們多角度理解政治、民主、美學(xué)等概念頗有啟發(fā)性。本文使用的研究方法主要有文獻(xiàn)分析法、歸納和演繹相結(jié)合的方法以及跨學(xué)科研究法。本文的主要內(nèi)容如下:1.朗西埃的思想主要受到馬克思的政治觀、福柯的生命政治和阿爾都塞的結(jié)構(gòu)主義的影響,它們構(gòu)成了朗西埃的思想淵源。基于這些思想學(xué)說(shuō),朗西埃發(fā)展了他的政治哲學(xué),他的思想主要有三個(gè)階段,即治安與政治、民主與平等、美學(xué)與政治。2.朗西埃區(qū)分了 "治安"和"政治",治安在本質(zhì)上體現(xiàn)了社會(huì)的有序性,從"元政治"、"類(lèi)政治"到"后設(shè)政治"都屬于治安的不同類(lèi)型,而朗西埃視角下的政治不是為維護(hù)社會(huì)穩(wěn)定秩序而建立的制度和體系,政治在于允許原來(lái)沒(méi)有資格的人重新成為社會(huì)主體,它立足點(diǎn)在于"歧義"而不是"共識(shí)"。3.朗西埃的民主觀也有別于西方主流的"共識(shí)民主",認(rèn)為民主是一種沒(méi)有統(tǒng)治資格的資格,代表著人民的權(quán)力,對(duì)精英階層控制權(quán)力提出了挑戰(zhàn),民主與政治都是鼓勵(lì)歧義存在;朗西埃的平等也是帶有歧義性質(zhì)的,它起源于每個(gè)人在智力上的平等,審美平等是對(duì)智識(shí)平等的進(jìn)一步發(fā)展,平等與政治、民主之間相互影響。4.朗西埃政治美學(xué)的核心概念是可感性分配,它界定了 "可感者"、"可感物"與"不可感者"、"不可感物"的范圍;朗西埃的美學(xué)是具有歧感性質(zhì)的,主張打破原先可感性分配的邊界,讓不可感變得可感;藝術(shù)的美學(xué)體制是朗西埃最欣賞的一種可感性分配模式,是真正體現(xiàn)民主、平等和政治的藝術(shù)體制,朗西埃還從文本角度細(xì)致分析了這一體制;"歧感美學(xué)"和"歧義政治"本質(zhì)上具有一致性,兩者是相通的。5.通過(guò)分析朗西埃的政治哲學(xué),可以看出他思想的進(jìn)步性是明顯的,同時(shí)局限性也不能忽視,辯證看待這種兩面性是很重要的。鼓勵(lì)不同人(尤其是普通人民)的聲音都能發(fā)出并被予以重視,促進(jìn)當(dāng)代藝術(shù)的多元化發(fā)展,對(duì)真民主、平等和解放的強(qiáng)調(diào),這些都是他思想中的閃光點(diǎn);另外,需要警惕的是激進(jìn)民主與平等可能會(huì)帶來(lái)的無(wú)政府主義傾向以及平民和精英之間的關(guān)系不能截然對(duì)立,這些是他思想中的瑕疵部分。
[Abstract]:Lonsier, a famous French left-wing thinker, is an important representative in the field of contemporary western political philosophy. His research covers a wide range of fields, including politics, history, aesthetics, literature, art, film and so on. He takes a distinctive perspective on many of the frontier issues in these fields, and is instructive in understanding the concepts of politics, democracy, aesthetics, and so on. The main research methods used in this paper are literature analysis, inductive and deductive methods and cross-disciplinary research methods. The main contents of this paper are as follows: 1. His thoughts are mainly influenced by Marx's political view, Foucault's life politics and Althusser's structuralism. Based on these theories, Longsier developed his political philosophy. His thoughts mainly have three stages: public security and politics, democracy and equality, aesthetics and politics. Longsier distinguishes between "public order" and "politics", which in essence embodies the order of society. From "meta-politics", "quasi-politics" to "post-establishment politics", they all belong to different types of public security. The politics from the perspective of Longsier is not the system and system established to maintain the social stability and order, but the politics is to allow the previously unqualified people to become the social subject again, and its foothold lies in "ambiguity" rather than "consensus" .3. Langsier's democratic view is also different from the western mainstream "consensus democracy", which holds that democracy is a kind of qualification without ruling qualification, represents the power of the people, and challenges the control power of the elite class. Democracy and politics both encourage the existence of ambiguity. Longsier's equality is also ambiguous, it originates from the intellectual equality of everyone, aesthetic equality is the further development of intellectual equality, equality and politics, democracy influence each other. The core concept of Langsiere's political aesthetics is perceptual distribution, which defines the scope of "sensable", "imperceptible", "insensitive" and "imperceptible". He advocated breaking the original boundary of perceptual distribution and making imperceptible perceptible; the aesthetic system of art is one of the perceptual distribution modes that Lonsier appreciates most, and it is an art system that truly embodies democracy, equality and politics. Longsier also analyzes the system from the perspective of text. "Aesthetics of ambiguity" and "politics of ambiguity" are identical in nature, and they are in common. 5. Through the analysis of Longsier's political philosophy, we can see that his thought's progressiveness is obvious, at the same time his limitation can not be ignored, it is very important to dialectically treat this kind of dual character. To encourage the voices of different people, especially ordinary people, to be heard and valued, to promote the pluralistic development of contemporary art, to emphasize true democracy, equality and emancipation are all the flashpoints in his mind; What needs to be warned is that radical democracy and equality may lead to anarchist tendencies and that the relationship between the civilian and the elite cannot be completely opposed. These are the flawed parts of his mind.
【學(xué)位授予單位】：東南大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類(lèi)號(hào)】：D0

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