《直到1945年的犹太科幻与幻想:黄金时代的移民》作者:瓦莱丽·埃斯特尔·弗兰克尔

IF 0.2 4区 文学 0 LITERATURE
C. Mcguirk
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引用次数: 0

摘要

例如,1930年的《光之生物》(Creatures of the Light)就是早期女性创作的关于人类问题的科幻小说的一个有趣的例子。由于他的方法显示了广泛的阅读和深刻的理解,康诺利提供了人类的历史及其在科幻文学中的挑战,如果不是至关重要的话,从批判的后人文主义的角度来看,这是对当代科幻研究的补充。关于后人类主义的角色有一些持续的争论:这是一个关注后人类作为一个形象的哲学领域吗,是一个关于可能在人类之后出现的主体的思辨思想吗?还是强调后人文主义,一种批判人文主义的哲学立场,甚至可以被描述为一种阅读和解释的实践?在这本专著的过程中,康诺利开始从一种立场转向另一种立场,最后认为“‘人类’……在科幻史上没有一个连贯的人物,甚至没有几个连贯的人物,而是一个散漫的场所,可以投射出关于人类社会本质的任何数量的希望和恐惧……以及以各种形式体现的主体性的未来”(200)。这本专著提供了一个有价值的起点,考虑在后人类主义被阐明之前科幻小说中人物形象的发展,它对当前关于追溯阅读这些文本作为与后人类和后人类主义的接触的对话做出了富有成效的贡献。——安娜·麦克法兰,利兹大学
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Jewish Science Fiction and Fantasy Through 1945: Immigrants in the Golden Age by Valerie Estelle Frankel (review)
“Creatures of the Light” (1930), for example, provides an intriguing example of early female-authored sf concerned with issues of the human. Thanks to his approach, which shows wide reading and deep understanding, Connolly provides a history of the human and its challenges in sf literature that is complementary, if not crucial, to contemporary engagements with sf from a critical posthumanist perspective. There is some ongoing debate about the role of posthumanism: is this a philosophical field concerned with the posthuman as a figure, a speculative idea for the subject that might come after the human? Or is the emphasis to be on posthumanism, a philosophical position critical of humanism, that can even be described as a practice of reading and interpretation? Connolly begins to move from one position to the other over the course of this monograph, finally arguing that “the ‘human’ ... comprises not a coherent figure in the history of SF, nor even a number of coherent figures, but rather a discursive site upon which may be projected any number of hopes and fears regarding the nature of human society ... and the future of embodied subjectivity in all its various guises” (200). This monograph gives a valuable starting point for considering the developments of human figures in science fiction before posthumanism had been articulated and it contributes productively to current conversations about reading such texts retroactively as engagements with the posthuman and posthumanism.—Anna McFarlane, University of Leeds
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