【作者】 黄继刚；

【导师】 曾繁仁；

【作者基本信息】 山东大学 ， 文艺学， 2009， 博士

【摘要】 本论文以爱德华·索雅的空间文化理论为研究对象,目的是通过对索雅空间想象力的引入,来为我们重新思考现代性和后现代性提供了新的切入点,赋予当前的都市空间文化、审美文化和文学研究以新的方向。本文的意义凸显为在空间文化语境的关照和“史”的视野中来探寻索雅空间思想丰富的文化审美内涵,而这种探寻丰富并拓展了我们对空间的感知和理解,引领我们抵达对存在的体悟和思考,并且从索雅空间文化视角以及由此引起的都市审美变迁这一角度去理解当代文化,能为我们认识当前审美现象提供一个可供理解和操作的视角。在研究方法上,笔者先是对空间理论做历时性分析,分别选取马克思、本雅明、齐美尔等人的空间论述来阐释空间文化理论兴起的背景。之后,选择20世纪70年代作为共时截面的平台,并观照到列斐伏尔、福柯、戴维·哈维等人的空间认知,他们和索雅处于同一时期,为索雅提出自己的空间理论产生了直接的影响。这一部分重点关注这一时期兴起的空间理论对传统空间文化观念的继承和颠覆,并以此对这两个方面的思想进行理解和阐释,在解读空间文化和社会行动之间的辩证关系的同时,让索雅的空间思想在理论层次上得以清晰的呈现,以此形成一个首尾一贯的空间研究范式和思维向度。从而建立起索雅关于空间文化理论的完整观点体系。索雅在整合不同的空间论述之下提出一个一般意义上的后现代架构的空间文化理论,这标志着空间研究脱离了边缘、零散的状态,开始形成了自己的研究范式。在索雅努力开创和建立的空间哲学中,空间概念被极大地拓展和深化,它融合了“日常生活”、“文化政治”、“消费文化”、“空间诗学”、“空间批评”、“景观社会”、“都市空间审美呈现”等概念,并且囊括了诸如身体、家、小区、城市、地区,国家和全球化等范畴,这样在索雅的理论框架里,文化身份、空间叙事、性别地理、都市审美等当代批评理论的热点问题获得了一种新的切入角度。从而,索雅的空间就不仅仅是关注地理意义上的具体对象,而是涵盖了哲学意义上的更广泛的概念范畴。可以说,空间文化作为一种新的思考和解释模式,带来的不仅是我们对空间存在方式的深刻体悟,同时也导向我们对历史和社会文化研究方式的修正。空间性纬度的阐释在历史性和社会性的传统联姻中注入新的思考和解释模式,有助于我们重新审视社会、历史和空间的共时性及其复杂性和相互依赖性。这样一种取自文化分析视角的空间概念,倡导空间本身的生产而不是空间中的事物的生产,已经成为当前社会科学研究的一种新的视角和理论转向,一种新的叙事或有效理解社会的范式。本论文主体框架分为绪论、正文、结语以及附录部分,其中论文正文部分分为五章:第一章主要是对社会空间思想的一个廓清和梳理,并以此来理解索雅空间理论提出的文化语境。其中第一节以历史溯源的形式着力于挖掘整理马克思、齐美尔、本雅明的空间思想。马克思、本雅明坚持空间的社会属性高于自然属性,这使得社会空间思想在认识论上具有了合法性。他们这些思想直接支持了索雅的都市区域批判理论,索雅一直坚持西方马克思主义社会批判的传统,他对空间生产加以分析的方法大部分以列斐伏尔、詹姆逊、戴维·哈维等西马的思想为基础。同时,索雅将空间引入到西马的理论建设中,在大规模的资本主义都市时代重申了西方马克思主义的空间立场,从而建构完善了空间生产理论。第二节则重点研究索雅理论文化渊源,主要以列斐伏尔、福柯、戴维·哈维的空间认知作为解读索雅的理论背景,以此清理出一条社会空间思想的理论脉络。他们从不同的理论背景和现实关怀出发建构了各自的空间理论阐释体系,并从理论和实证层面丰富了对空间与社会之间关系的理解,这构成后现代社会理论空间转向的主线,而理论家致力于对传统社会文化理论进行尖锐批评并试图为正在不断变化的后现代社会现实提供一种新的审查框架。第二章主要是研究索雅提出的后现代地理空间思想。其中第一节“索雅的重申路径”将介绍索雅的空间立场,并从“解构和建构现代性”、“历史决定论批判”、“消解地理学科界限”三个角度来还原索雅在重申社会空间时的思想肖像。索雅对现代性的解构和重构实质上是对现代性进行的另一种再思考,其目标就是建构一个新的空间与时间的文化,由此来关照批判社会理论的变化过程。索雅对历史决定论批判的目的是通过西方马克思主义的行为准则和话语与现代地理学的行为准则和话语之间的处于不断嬗替的碰撞,追溯批判社会理论中空间的湮没以及对此进行最终重申的历史。他强调的地理学科消解是要求各个学科不再仅仅满足于利用本学科的传统研究方法,通过“问题”实现对学科的综合,并通过这种综合体现出各个学科自身的优势。第二节“空间本体论”则从“地理—历史唯物主义的建构”、“空间、空间化和空间性”、“社会—空间辩证法”等三个典型的索雅式空间术语去解读他的理论主旨。他对西方马克思主义理论进行空间化解释的一个重要步骤就是挖掘并解释马克思社会生产概念中所潜在和隐存的“空间本体论”内涵;并纠正西方马克思主义部分学者的认识偏颇。其目的不仅仅是要发展一种西方马克思主义的空间理论,更是要将西马的基本理论框架空间化或都市化,在新的历史条件下来发展西方马克思主义。第三章主要是对索雅影响广泛的第三空间思想进行研究。其中第一节“发现第三空间”部分重点对索雅“第三空间”概念的演变和理论内涵进行解读。他认为“第三空间”作为空间地理学的一种变革性的方法,激励着人们以不同的方式来思考空间的意义;也作为一种后现代文化政治的理论和实践,体现的是边缘对中心的解构,女性地理对父权中心主义传统的颠覆,后殖民主义对帝国意识形态的抵抗;还是一个全球/地方文化和意识形态的冲突、融合和“谈判”的话语场;最后,作为一种哲学思考向度,“第三空间”代表着当代思想对传统空间观念及其蕴涵的思想方式的质疑。第二、三节则是从文化研究的视角,以边缘理论、后殖民视角、文化身份问题及女性地理空间等维度入手来对索雅的第三空间的理论外延进行实践的拓展。在这两小节,重点突出“第三空间”作为一种灵活地呈现空间的策略,一种超越传统二元论认识空间的可能性,所以必然涉及到对种族、阶级、边缘、文化身份、性别地理等等许多激进立场的分析判断。第四章主要是从文学场域来看待和研究索雅的空间思想。其中第一节考察博尔赫斯小说对索雅空间思想的启发;第二节研究索雅的三种空间认识论和文学经验的对照关系;第三节介绍索雅在空间叙事和空间诗学方面具体的理论主张;第四节介绍以索雅为代表的文学研究方面最新崛起的空间批评学派。索雅对艺术理论的表述实际上已经突破自己的专业框架而向其他领域渗透从而形成文化互动,这其中既有关注文学层面上的小文本阐释(词语、修辞、叙事、寓意等),也有关注文本批评上的文化阐释。空间叙事在提供情节发展的境域、依托和铺垫方面有着传统叙事无法比拟的优越性,空间叙事的提出为小说艺术的多元化和丰富性提供了可能和依据。“空间批评”则突出文学对现实空间的参与性、并置性,强调文学空间来源的多元性和文本空间的异质性,凸现文学多重阐释中的批判功能,已经成为当代语境下文学理论实现批判功能的一个新的平台。第五章主要是对索雅的都市空间思想的文化艺术角度解读。其中第一节重点分析索雅所谓的后大都市空间话语的建构;第二节主要研究都市空间和消费文化的互动以及影响。索雅认为当前对都市空间的征服和整合已经成为消费主义赖以维持的主要手段。都市空间把消费主义关系的形式投射到全部的日常生活之中,消费主义的逻辑成为了社会空间和都市日常生活的逻辑,其控制生产的群体也控制空间的生产并进而控制着社会关系的再生产;第三节着力分析索雅提出的“都市空间的审美呈现”的理论可能性。索雅认为这个命题意味着整个都市生活的文本化,而这时的文本不仅覆盖了文学、绘画等传统的艺术作品,同时对媒体文化、城市景观、甚至生活方式也兼收并蓄,其“审美”所衍化的新视角,能够透视出“文本”内各个群体之间权力此消彼涨以及平衡运动的力量场;第四节从美学角度来看都市建构过程中带来的空间体验。人们在后现代都市空间会经历一种新的文化经验,这种由欣狂喜悦感及其他强烈的情绪组成的特殊审美体验被索雅称为“歇斯底里式崇高”,即一种当代超空间带给人们的精神分裂式的欣快感觉,这也正是当代审美经验变迁的结果。各章节的小结部分主要是总结和分析索雅空间理论自身的局限性,而余论部分主要是分析索雅空间理论“适用性实践”的局限性和对当前文化研究语境的现实意义。更多还原

【Abstract】 This thesis based on Edward W. Soja’s Spatial Culture Theory. The purpose of the introduction of Soja’ spatial theory was, we could rethink modernity, post-modernity, urban spatial culture, aesthetics and literature through drawing into Soja’s spatial imagination. This article highlighted the significance of cultural context in the space and seeked for the cultural connotation of Soja’s which riched and expanded our perception and understanding of space. The seeking expanded our spatial understanding and perception, gave the current aesthetic and literary studies to a new direction, helped us to better know current cultural phenomenon. In research methods, author firstly took to do the theory of space analysis, separately selected Karl Marx, Georg Simmel、Walter Benjamin to explain the background of the rise of cultural theory. Their thoughts illustrated the rising of spatial culture theory. Then, Author analyzed the spatial thought about Henri Lefebvre, Michel Foucault, David Harvey and others’ spatial cognition, they and Soja in the same period. Their theories inherited but overturned the traditional spatial judgment. Their thought influenced Soja’s theory directly. To form a coherent research paradigm and thinking space dimensions. Author let Soja’s thought present clearly on the theory level when he translated the dialectical relationship between spatial culture and social action and set up a complete viewpoint.Soja proposed his particular spatial culture theory through integrating other’s different spatial discourse. This meaned the spatial studies having its normal formulas instead of scattered discourses. Soja established his spatial philosophy through intensifying and expanding spatial concept. His words contained daily life, cultural politics, consumption culture, spatial poetics, spatial criticism, spectacle society, aesthetics presentation of urban space, etc. And his theoretical framework embraced body, home, district, city, region, country, globalization, etc. Some hot spots of society, such as, cultural identity, spatial narration, gendered geography, urban aesthetic, can be re-explained by his theory. Thus, Soja not merely concerned about the space on the geographical significance of the specific object, but covered philosophical sense of the broader conceptual framework. It could be said that the cultural space as a new mode of thinking and explanation, brought about not only our way of existence of space profound understanding, but also guided our history and socio-cultural research amendment. As it were, spatial culture as a new interpreting method, gave us profound thinking, made us correct our investigative way on studying history and society and helped us to know the complicated, dependency relationship among space, history, society. Soja’s method proposed the production of space instead of production in space, has become a new perspective and theoretical shift, a new kind of narrative or effective paradigm to understand society.The main framework of this thesis is divided into preface, text, epilogue and appendix. The main body of the thesis is divided into five chapters:The first chapter is the main idea of a social space dissection and combing, and in order to understand the theory put forward by Soja. Knowledge-one of section I focus on Marx, Simmel, Benjamin’s idea of space. They insist society space property is higher than the natural property, which makes room for spatial thought on the legitimacy of epistemology. They directly support the idea of the Soja’s metropolitan critical theory. In addition, Soja has always adhered to the Marxist social critique tradition. His analysis method entirely based on Marx’s thoughts. Soja put space into Marx’s theory and activated Marxism. And construct refined theory about space. Section II focuses on the theory of cultural origins, Henri Lefebvre, Michel Foucault, David Harvey’s interpretation as the theoretical background of Soja’s. They are from different theoretical backgrounds and practical care of starting to build their own space theory, and rich theoretical and empirical dimensions of the relationship between space and society’s understanding. The theorist is committed to the traditional socio-cultural theory and tries to sharp criticism to provide a new framework for the review.Chapter II is to study proposed by Soja Postmodern geospatial idea. One of section I, "Soja’s reiterated path" will introduce Soja’s space position and from the "deconstruction and construction of modernity," "Critique of Historicism", "Digestion geographical boundaries of disciplines" to restore Soja social space portrait. Soja’s "deconstruction and reconstruction of modernity" conducts another re-consider way, and its goal is to build a new culture of space and time, thus to take care of critical social theory of the change process. Soja’s "Critique of Historicism" is the purpose of criticism of Western Marxism through codes of conduct and discourse of geography and modern codes of conduct and discourse between the constant changes and succession in a collision for retrospective critical social theory of the annihilation of space, as well as conduct finally reiterated history. He stressed that the geographical digestion disciplines requires different disciplines are no longer just be satisfied with using the disciplines of traditional research methods. Through the "problem" implementation of integrated disciplines and, through this integrated across the curriculum reflects their own advantage. II, "Ontology Spaces" introduce terms, such as "Geography- historical materialism," "space, spatiality, spatialisation", "society-space dialectics". The terms interpret Soja’s theoretical thrust. Him of the Marxist theory of the interpretation of space as an important step is to allow excavation and to explain the Marxist concept of social production potential and hidden by the "space ontology" connotation. Its purpose is not only to develop a space theory of Marxism, but also make Marxist theory spatiality or urbanization, in the new historical conditions, make Marxism new.Chapter III consists mainly of wide-ranging implications of Soja’s third space idea for research. One of section I focus on Soja "third space" concept of evolution and theoretical interpretations connotation. He believes that the "third space" as a space for a change of geography approach, encouraging people to consider different approaches to the meaning of space; also as a cultural politics of post-modern theory and practice are embodied in the edge of Center deconstruction, women geography overturn the patriarchal tradition, post-colonial resistance to imperial ideology; or a global / local cultural and ideological conflicts, the integration and to "negotiate" the discourse field; Finally, as a consider dimensions of philosophy, the "third space" represents the space of contemporary thought on the concept of the traditional way of thinking and its implication questioned. Section 2 & 3 are from the perspective of cultural studies to analysis the borderline culture, post-colonial perspective, cultural identity and gendered geography, to understand Soja’s third space theory in practice and expand outreach. In both sections, author highlight the "third space" as a flexible space strategy, a kind of go beyond the traditional dualism Spaces Know possibilities. So, topic will inevitably involve race, class, marginal, and cultural identity, gender and so on.Chapter IV is mainly from the literary field to look at and research Soja’s idea. Section I introduce Borges novels inspired Soja; Section II study relationship between three Spaces’ epistemology and literary experience; III introduce spatial narrative and spatial poetics; the fourth introduce Soja, represented by the rise of literary research in the latest criticism of space. Soja’s expressions of art theory in fact already exceeded their professional framework to other areas of infiltration to form the cultural interaction, which concerns one of the existing literature skills (the words and rhetoric, narrative, moral, etc.), there is also concern about the cultural explanation. Space narrative provides the diversity and richness for fiction art. And "Space criticism" of literature has become a new platform for contemporary literary critical theory.Chapter V mainly introduces Soja’s urban space theory from cultural and artistic interpretation. Section I focus on the so-called the city discourses; Section II studies of urban space and consumer culture, as well as the impact of the interaction. Soja consider the current urban space conquest and consolidation of consumerism which has become the principal means to maintain. Urban space to the form of the relationship between consumerism projected onto all of the daily life, the logic of consumerism has become the social space and urban logic of everyday life. Their control groups also control the production of space and thus controls the reproduction of social relations. Section III focus on Soja’s "aesthetic of urban space". Soja consider this proposition means that the text of the entire city, and then the text covers not only literature, painting and other traditional works of art, while the media culture, urban landscape, and even way of life has been enriched. Its "aesthetic" derived by the new perspective, a perspective can "text" between various groups within the power of this extinction Peter up and balance the power; the fourth quarter from an aesthetic point of view of the city to build the process brought about by space experience. People in the post-modern urban space will experience a new cultural experience, this sense of pleasure from mad-yan and other strong emotional component of the special aesthetic experience by Soja referred to as "hysteria sublime." That is, an ultra-contemporary space to people’s schizophrenia-like euphoric feeling. This is precisely the contemporary changes in the outcome of aesthetic experience.Summary of the chapters is a summary of topic and analysis of Soja’s limitations, while epilogue analysis "the applicability of space theory" and important meanings on the current context.更多还原