Displacing the State of Nature: A Disagreement with Graeber and Wengrow

IF 0.1 0 PHILOSOPHY
G. Harman
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引用次数: 0

Abstract

David Graeber and David Wengrow’s The Dawn of Everything offers a salutary corrective to modern political theory, with its choice between two forms of the “state of nature”: Hobbes’s negative vision of bloodthirsty humans held in check only by the violent power of the sovereign, and Rousseau’s apparently more positive vision of naturally equal humans corrupted by the introduction of agriculture and metallurgy. However, the alternative Graeber and Wengrow offer –a world of imaginative and experimental humans freely choosing different forms of society– excessively downplays the political mediating role of non-human things. This move, in turn, is overly dependent on a modernist ontology that opposes free human thought to mechanically deterministic things. Drawing on the insights of Actor-Network Theory in particular, this article argues for the central role of inanimate objects in the political sphere.
取代自然状态:与格雷伯和温格罗的分歧
大卫·格雷伯和大卫·温格罗的《万物的黎明》为现代政治理论提供了有益的纠正,它在两种形式的“自然状态”之间做出了选择:霍布斯的消极观点是,嗜血的人类只受到君主的暴力权力的控制,而卢梭的显然更积极的观点是,自然平等的人类被农业和冶金的引入所腐化。然而,格雷伯和温格罗提出的另一种选择——一个充满想象力和实验精神的人类自由选择不同社会形式的世界——过分低估了非人类事物的政治调解作用。反过来,这一举动过度依赖于现代主义的本体论,这种本体论反对人类的自由思想,反对机械决定论的事物。本文特别借鉴了行动者网络理论的见解,论证了政治领域中无生命物体的核心作用。
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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