【作者】 许继红；

【导师】 乔瑞金；

【作者基本信息】 山西大学 ， 科学技术哲学， 2010， 博士

【摘要】 本文的主旨是对威廉斯技术解释学思想进行系统的研究和剖析。目的是使威廉斯丰富的文化批判、社会批判、传播学思想资源内隐含的技术解释学“内核”从哲学角度得到解释和表现,揭示威廉斯真正的学术关怀,从而根本上理解威廉斯重构生活方式的终极目的。围绕以上主旨和目标,本文立足于技术哲学的丰富内涵和国内外学者对威廉斯思想的研究进展,运用解释学的方法和视角,以技术化社会文本为研究对象和背景,首先探究威廉斯以“媒介即文化”的本体论、“中介论”的认识论、文化唯物主义的方法论建构起的技术解释学理论框架,把握其思想的基本立足点,由此切入其技术解释学的内涵：以整体生活方式为核心展开的技术理性的社会批判、技术霸权的民主批判、工业主义的意识形态批判三大批判,使其整体生活方式的重构这一最终归旨得以彰显。根据上述逻辑安排,本文分七个章节展开。第一章导言部分,总体上介绍了威廉斯跨越边界的身份和跨越边界的学术研究特点,在综合分析国内外威廉斯研究现状的基础上,提出并论证本文选题原因；通过对威廉斯技术解释学的学术传统的追溯,纲要式揭示了其技术解释学的基本内涵和主题思想,最后揭示了威廉斯技术解释学思想研究的意义,也就是本文的创新之处。第二章目的在于厘清威廉斯技术解释学的表现形式。威廉斯技术解释学的研究对象是现代技术深度参与的技术化社会,具有整体性、现实性、日常性的“技术化文本”成为威廉斯技术解释学的庞大资源。以此为前提,威廉斯以其独特的“媒介即文化”的本体论、“中介论”的认识论、“文化唯物主义”的方法论构建起一整套技术解释学研究范式,并以电视为例,用这一传媒技术的产生和使用进一步印证了他技术解释学的研究范式及其思想实质。第三章目的在于揭示威廉斯技术解释学的核心理念——交往理性。威廉斯通过对技术理性的社会批判,理性地对技术的绝对理性主义和非理性主义观做出了解释,在此基础上建构了一种具有丰富的价值理性和目的理性的理性整体,蕴含了技术理性和价值理性相统一的交往理性。交往理性是一种内在于人的本质属性,是人类第一性的存在。威廉斯通过交往理性进一步对公共领域、大众传播和传播制度进行了解释,揭示出大众意识对于交往理性的建构性作用。第四章目的在于展现威廉斯技术解释学的重要内容之一——技术霸权的民主批判。威廉斯认为改变我们世界的力量就是工业和民主这两大力量,技术化社会民主是这两大力量相互作用的结晶,也是现代性国家政治的生存基础。传统民主思想的实质是自由、平等,而技术化社会民主却对传统民主意识提出了挑战,技术在为个人自由创造最大可能的同时,也为集权统治创造了最大可能的利用工具,现代社会民主在技术的包装下成为技术霸权的化身而走向了民主的反面。威廉斯在技术霸权的喧嚣中看到现代技术促生了大众文化的觉醒,“复数的文化”从文化的多元性和多样性层面为大众文化的合法性进行了辩护,大众文化的发展和大众意识的觉醒成为制衡现代技术化社会民主中霸权因素的重要力量。在对技术化社会民主双重性的解释中,威廉斯构建了生存共同体的乌托邦构想,以此来实现技术时代民主的文化和制度重构,尽管他的这一意愿具有乌托邦的色彩,但却是现实中消弭技术化现代社会民主中的集权,实现技术社会真正意义上的民主所必需的一种思路。第五章目的在于展现威廉斯技术解释学的重要内容之二——工业主义的意识形态批判。他由文化工业和先锋政治入手,对工业主义的基本状况作了背景性解释,并在此基础上,以电影这一现代叙事方式和社会主义的政治主题为切入点,通过分析电影与城市、电影与社会主义之间的内在精神的吻合,揭示了工业主义中大众意识的生存空间,并对工业主义的意识形态化现代主义的终结和大众意识形态的新生作了技术解释学层面的分析研究。威廉斯指出,现代主义作为工业主义意识形态化的表现,成为一种产生新的意义的过程,并且经过选择成为一种规范思想的标准,其所发挥的作用是一种设定标准的作用。但同时,威廉斯也看到,现代传播技术又在现代主义的土地上开辟了大众文化这块“自留地”,于是,工业主义的意识形态无论如何的经过高度挑选,工业主义的社会现实都是一种矛盾的综合体。威廉斯顺应现代传媒的本性,站在大众文化这块现代传媒的“自留地”里,挖掘出大众传播的过程就是文化生产与意识形态再发现的过程,日常生活的权力关系就是意识形态的争霸,传媒作为公开的、开放的文本,公众虽然不参与文本内容的生产,却可以参与文本的解读,从而能通过解释,参与到文本意义的生产中,从这个意义上说大众同样是政治实践的参与者,参与意识形态的斗争,从而成就着最终争夺文化领导权的历史使命。第六章目的在于探求威廉斯技术解释学的终极目的——生活方式的重构。威廉斯通过对实践主体的角色化和个体生活的多样化的解释,对现代社会的生活文本进行了解释性重构；通过对感觉结构的技术解释学分析,重构了现代生活的感觉结构中大众文化与大众意识的意义和作用；通过对生存共同体地重构,提出了“与邻为善”、生命平等、共同文化等重要观念,最终使威廉斯生活方式重构的终极目的得以实现,并使实现这一目的的总体思路清晰地得到展现。威廉斯重构生活方式的目的是超越工业社会带来的压制,回归技术时代人们生活的自然和自由状态。尽管难免陷于乌托邦的巢臼,但却不失为是技术时代多元化和全球化的状况下,构建和谐社会、和谐世界可以选择的有建设意义和操作价值的发展方向。本文的创新之处在于：(1)揭示了威廉斯学术思想的主题,使人们对威廉斯思想的认识上升到哲学高度。这不仅利于把握威廉斯思想的实质和内核,而且可以推动国内对威廉斯文本的解读创新。(2)揭示了威廉斯技术解释学的内在逻辑,从文本及对文本的解释体现了技术解释学的三大批判主题,拓展了传媒技术的研究视野,为传媒学及技术哲学的发展提供新资源和新思路。(3)推进了现代生活方式的重建。技术解释学的终极意义在于重建生活方式,形成乌托邦式的构建人类生存共同体的思想,对人的生存和发展具有现实指导意义,特别是对当前传媒时代生活方式的重构具有借鉴作用。更多还原

【Abstract】 The substance of this paper is Raymond Williams’hermeneutics of technology. The present paper aims at explaining Raymond Williams’hermeneutics of technology from his thought resources of cultural criticism, social criticism and communication studies in view of philosophy. It explores Williams’intrinsic academic concern in order to catch on Williams’ultimate purpose of reconstituting life style radically. The paper delves the theoretical framework of Williams’hermeneutics of technology standing on domestic and foreign scholars’research progress of Williams’thoughts and philosophy of technology. It applies means and perspective of hermeneutics and regards technicalization of social text as object and background.“Medium is culture”is the ontology. Intermediary view is the epistemology. Cultural materialism is the methodology. Williams’hermeneutics of technology involves in social critique of technical rationality, democratic critique of technical hegemony and ideological critique of industrialism. In accordance with the above topics, the thesis presents in six chapters.Chapter one is the introduction, presenting and demonstrating the research topic and key thread of the paper based on the comprehensive analysis of the studies on Williams at home and abroad. It outlines the inherent logic and dimension of Williams’hermeneutics of technology and makes an overall introduction into the paper’s meaning and innovation.The second chapter tends to explain the manifestation of Williams’ hermeneutics of technology. The research object of Williams’hermeneutics of technology is technological society. The technological text possesses integrity reality and daily quality. Basing on the premise, Williams composes research paradigm of hermeneutics of technology:“Medium is culture”is the ontology; Intermediary view is the epistemology; Cultural materialism is the methodology. Williams corroborates the research paradigm and thought essential of hermeneutics of technology according to the example of television.Chapter three proclaims the core idea of hermeneutics of technology. Williams holds that communication rationality is the unity of technical rationality and value rationality through social critique of technical rationality. Communication rationality exists in essential attribute of humanity. It is primary for human. Williams opens out constructive function of public consciousness for communication rationality by explaining public sphere mass communication and communicative institution.Chapter four principally probes into an important content of Williams’ hermeneutics of technology. That is democratic critique of technical hegemony. Williams considers that it is industry and democracy to change our world. Their interaction comes into being technological social democracy. Technological social democracy is modern political living basis. The matter of traditional democracy is liberty and equality. Technological social democracy raises challenge to traditional democratic consciousness. Technology makes personal liberty as well as centralization rule. Modern social democracy turns into embodiment of technological hegemony because of influence of technology. Williams insists on technology producing arousal of mass culture.“Cultures”defends legality of mass culture by cultural pluralism and diversity. Development of mass culture and arousal of mass consciousness restricts hegemonic factors of technological social democracy. Williams constructs utopia conceive of survival community by interpreting duality of technological social democracy. Although the idea is utopia, It is a necessary road for realizing real democracy in modern technological society.Chapter five principally probes into another important content of Williams’hermeneutics of technology. That is ideological critique of industrialism. He explains basic condition of industrialism as background through culture industry and pioneer politics. Williams analyses psychic coincide between movie and city, between movie and socialism through movie as modern narrative style and political theme of socialism. He posts living space of mass consciousness in industrialism. He analyses ending of modernism as ideology of industrialism and newborn of mass ideology in hermeneutics of technology. Williams points out that modernism is representation of ideologization of industrialism. Modernism is a process of producing new meaning, becomes a kind of criterion to gauge idea by selecting and sets standard. Meanwhile, Williams picks up that modern communication technology creates mass culture in modernism. Thus industrialism is paradoxical colligation. Williams explores the process of mass communication is the process of cultural production and rediscovery of ideology. Power relation of daily life is ideological struggle for hegemony. Medium is open. Public attach themselves to explanation of text although they don’t participate in production of text content. They participate in production of text meaning by explaining. In this way, public is participant of political practice. They participate in struggle of ideology and achieve historic mission of fighting for cultural leadership.Chapter six searches after the ultimate aim of Williams’hermeneutics of technology. That is reconstitution of life style. Williams reconstructs the life text of modern society through the explanation of role of practical subject and diversification of individual living. He reconstructs mass culture and mass consciousness in feeling structure of modern life through analysis of hermeneutics of technology. He reconstructs community life by putting forward important idea as“be good with neighbors”, equality of life, common culture and so on. Finally, Williams achieves the ultimate aim. Aim of reconstitution of life style is overstepping pressing brought by industry society and returning natural and free state in technological era. Although it is utopia, it provides constructive and operative development direction for building a harmonious society and world.更多还原