IF 0.5 Q3 SOCIAL SCIENCES, INTERDISCIPLINARY
Walter D. Mignolo
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引用次数: 0

摘要

在过去的500年里,“市场”成为了“资本主义市场”(商业经济、工业经济、科技和金融经济、市场民主)的代名词。在1500年之前,所有生活在一起的人们(文明或文化)都有自己的地方,在社区内和附近的社区之间进行交流,遍布全球,不仅仅是在欧洲。他们没有走开。它们不是前资本主义时代的交流场所。它们是共存的非资本主义的交流场所。自12世纪以来,“市场”一词在西方方言中被用来命名在固定时间开会交换牲畜和粮食的地点。到了12世纪,中世纪的欧洲“市场”相当于所有现存的相似的地方,在共存的文明之间进行交流。16世纪西方现代/殖民“市场”的构成(亚当·斯密在18世纪下半叶提出的一种经验)使所有现有的等价交换场所都陷入了贫困。现在的任务是对公共场所进行非殖民化的重建,这种重建已经在进行中,这意味着对生活的认知(认识)和美学(感觉、情感)实践。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Ayni and Neltilitztli: The reconstitutions of the destituted
“Market” in the past 500 years became synonymous with “capitalist market” (mercantile economy, industrial economy, technological and financial economy, market democracy). Before 1500 all organization of people living together (civilizations or cultures) had their own places to exchange within the communal and between nearby communities, all over the planet, not only in Europe. They did not go away. They are not pre-capitalist places of exchange. They are co-existing non-capitalist places of exchange. “Market” is the word used—since the 12 century—in Western vernacular languages to name the place of a meeting at a fixed time for exchanging livestock and provisions. By the 12th century medieval European “markets” where equivalent to all existing similar places of exchanges among co-existing civilizations. The constitution of the Western modern/colonial “market” in the 16th century (an experience the Adam Smith theorized in the second half of the eighteenth century), destituted all existing equivalent places of exchange. The task now is the decolonial reconstitution of communal places exchanges, reconstitution that is already under way, which implies gnoseological (knowing) and aesthesic (sensing, emotioning) praxis of living.
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来源期刊
CULTURAL DYNAMICS
CULTURAL DYNAMICS SOCIAL SCIENCES, INTERDISCIPLINARY-
CiteScore
0.90
自引率
0.00%
发文量
20
期刊介绍: Our Editorial Collective seeks to publish research - and occasionally other materials such as interviews, documents, literary creations - focused on the structured inequalities of the contemporary world, and the myriad ways people negotiate these conditions. Our approach is adamantly plural, following the basic "intersectional" insight pioneered by third world feminists, whereby multiple axes of inequalities are irreducible to one another and mutually constitutive. Our interest in how people live, work and struggle is broad and inclusive: from the individual to the collective, from the militant and overtly political, to the poetic and quixotic.
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