论人权的殖民性

Nelson Maldonado-Torres
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引用次数: 59

摘要

人权的普遍性首先被认为是构成人的状态的有效条件所界定。除了将神与人分开的世俗路线之外,霸权的现代西方人类概念的出现与一种反摩尼教的殖民路线有关,这种殖民路线往往使人权话语在解决现代殖民主义问题时效率低下,或者与之共谋。要实现人权的任何非殖民化,就必须实现人的概念的非殖民化。弗朗茨·法农在《黑皮肤,白面具》中对自己身体的祈祷为建立非殖民人文主义和人文主义提供了基础,这些人文主义和人文主义反对人权的殖民性,并为使人权与非殖民化相关的任何努力提供宣传。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
On the Coloniality of Human Rights
The universality of human rights is delimited by what is considered to effectively constitute the state of being human in the first place. In addition to a secular-line that separated the divine from the human, the hegemonic modern Western concept of the human emerged in relation to an onto-Manichean colonial line that often makes human rights discourse inefficient for addressing modern colonialism, or complicit with it. For any decolonization of human rights to occur, there needs to be a decolonization of the concept of the human. Frantz Fanon’s prayer to his body in Black Skin, White Masks offers a basis for building a decolonial humanism and humanities that counter the coloniality of human rights and serve as propaedeutics for any effort to make human rights relevant for decolonization.
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