(5)万物有灵论、关系本体论和跨物种形成

Q4 Arts and Humanities
Chantal Noa Forbes
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引用次数: 0

摘要

在这篇文章中,我认为人类世的挑战是一种本体论的挑战,源于现代人类对环境的抽象,根植于欧洲笛卡尔形而上学的物质本体论。通过对南非布须曼人本体论的宇宙论基础的比较哲学分析,本文认为,植根于狩猎采集者的形而上学是我们物种共生适应能力的关键组成部分,通过培养本体论的模糊性、流动性和可变性的关系实践,促进了跨物种成为的过程。通过万物有灵论和欧洲哲学的观点,我认为,通过本体论流变过程而成为后人类主义的实践强化了一种以地球为中心的认识论,这种认识论可以帮助后现代人类从导致环境碎片化的本体论僵局过渡到重新建立跨物种亲缘关系的关系本体论。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
(S)Animism, Relational Ontology, and Transspecies Becoming
In this article, I suggest that the challenge of the Anthropocene is an ontological challenge arising from modern humans’ abstraction from our environment, rooted in the substance ontology of Euro-Cartesian metaphysics. By comparative philosophical analysis of the cosmological foundations of the San Bushmen’s ontology in southern Africa, this article suggests that being rooted in hunter-gatherer metaphysics is a key component of our species' ability to symbiotically adapt by fostering the relational practice of ontological ambiguity, fluidity, and mutability that facilitates a process of transspecies becoming. Through both animistic and European philosophical perspectives, I suggest that the posthumanist practice of becoming by process of ontological flux reinforces an Earth-centered epistemology that can assist postmodern humans in transitioning from an ontological impasse that has resulted in environmental fragmentation to a relational ontology that re-establishes an ecological web of transspecies kinship.
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来源期刊
Dialogue and Universalism
Dialogue and Universalism Social Sciences-Communication
CiteScore
0.30
自引率
0.00%
发文量
21
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