Beyond the Subject – towards the Object? Nancy K. Miller’s What They Saved: Pieces of a Jewish Past (2011) and the Materiality of Life Writing

Anne Rueggemeier
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引用次数: 7

Abstract

In contrast to a long scholarly tradition that “separated subject from object, mind from matter” (Hodder 2012, p. 15), current writers of autobiography do no longer ignore the fact that “the content of our so-called inner lives comes heavily freighted with material from outer sources” (Eakin 2009, p. 102). The focus on things runs counter to internal and essential concepts of selfhood as they are rooted in Western thinking and rather make visible the material world, the body and the environment as formative factors of selfhood. It thereby contrasts the Cartesian concept of self founded on thought and reflection with a concept of self based on materiality. Drawing on Nancy K. Miller’s autobiography What They Saved: Pieces of a Jewish Past (2011) this paper will demonstrate that autobiographical objects foster a relational concept of self that is situated in the in-betweenness of subject and object, ego and autre as well as between the biographical and the autobiographical. Thus, the integration of objects highlights the fact that existence is not an individual affair, but that an autobiographical self emerges through and as part of his/her entangledness. Connected to this is the observation that objects function as a form of resistance against the processes of mind based epistemology and make a plea for “situated knowledges” (Haraway 1988).Finally, the essay takes a glimpse at some contemporary autobiographies from Britain, Sweden and Germany to illustrate that object-based life writing and the specific epistemology connected to it are worthy of further investigation. This article was submitted to the European Journal of Life Writing on May 6th 2015 and published on March 5th 2016.
超越主体——走向客体?南希·k·米勒的《他们拯救了什么:犹太人过去的片段》(2011)和生活写作的物质性
与长期以来“主体与客体分离,精神与物质分离”的学术传统相反(Hodder 2012,第15页),当前的自传作家不再忽视这样一个事实,即“我们所谓的内心生活的内容大量来自外部来源的材料”(Eakin 2009,第102页)。对事物的关注与自我的内在和本质概念背道而驰,因为它们根植于西方思维,而是将物质世界、身体和环境视为自我的形成因素。因此,它将笛卡尔的基于思想和反思的自我概念与基于物质的自我概念进行了对比。根据南希·k·米勒的自传《他们拯救了什么:犹太人的过去》(2011),本文将证明自传体对象培养了一种自我的关系概念,这种概念位于主体和客体之间,自我和真实之间,以及传记和自传之间。因此,对象的整合突出了这样一个事实,即存在不是一个个人的事情,而是一个自传式的自我通过他/她的纠缠而出现,并作为他/她的一部分。与此相关的观察是,客体作为一种抵抗基于心灵的认识论过程的形式,并为“情境知识”提出请求(Haraway 1988)。最后,本文以当代英国、瑞典和德国的一些自传为例,说明以对象为基础的生活写作及其相关的具体认识论值得进一步研究。本文于2015年5月6日提交给欧洲生命写作杂志,并于2016年3月5日发表。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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