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人类通过分类这种方法在环境中创造秩序与身份,使之化为社会文化,但同时也存在着相互矛盾和紧张的关系。涂而干和莫斯认为,情感是原始分类的根本依据,之后,科学的逻辑分类逐渐登上舞台。列维-斯特劳斯将源自不同文化和时代的分类体系之间繁多的转换与变异的图景看做是相互联系的。道格拉斯发现,人们所定义的洁净与肮脏并不由它本身决定,而在于它是否符合宗教文化的分类系统。本杰明·李·沃夫提出,人的思维是通过语言分类进行的,且不会超越语言分类。福柯认为,分类的根据就是其所定义的知识型。在知识考古学的方法下重新考察社会分类应该更注重分类的认识型、分类与社会的关联与断裂。对于分类产生的固有矛盾可以运用尼采哲学进行调解,一方面,我们承认,通过分类体系我们才成为生活在社会环境中的个体,另一方面,我们意识到这样做在逻辑上不可能一劳永逸,我们要把世界当做是艺术品,用尼采所说的诗意与美感来理解分类的固有矛盾。
Human beings through the classification of this method in the environment to create order and identity, so that into a social culture, but there are also contradictory and tense relationship. Painted and Moss believes that emotion is the fundamental basis for the original classification, after which the logical classification of science gradually onto the stage. Levi-Strauss regards the picture of the multitude of transformations and variances between taxonomies that originated in different cultures and times as interrelated. Douglas found that the definition of cleanliness and dirty is not determined by itself, but rather whether it is in line with the classification system of religious culture. Benjamin Lee Wolf proposed that people’s thinking is done through language classification and will not go beyond linguistic classification. Foucault argues that the basis for classification is its defined type of knowledge. In the method of knowledge archeology re-examine the social classification should pay more attention to classification of cognition, classification and social association and fracture. We can use Nietzschean philosophy to mediate the inherent contradictions arising from the classification. On the one hand, we acknowledge that through the classification system we become individuals living in a social environment. On the other hand, we realize that it is logically impossible to do so once and for all. The world should be regarded as a work of art, and the inherent contradictions of classification should be understood in the sense of poetic and aesthetics as Nietzsche said.