Strategic Narratives: Communication Power and the New World Order by Alister Miskimmon, Ben O'Loughlin and Laura Roselle. Abingdon: Routledge, 2014. 240pp., £85.00, ISBN 978 0 4157 1760 1
Strategic Narratives: Communication Power and the New World Order by Alister Miskimmon, Ben O'Loughlin and Laura Roselle. Abingdon: Routledge, 2014. 240pp., £85.00, ISBN 978 0 4157 1760 1
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《战略叙述：通讯力量与新世界秩序》作者：Alister Miskimmon、Ben OLoughlin 和 Laura Roselle：Routledge，2014 年。240 页，85.00 英镑，ISBN 978 0 4157 1760 1。
DOI：
10.1111/1478-9302.12101_38
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发表时间：
2015
影响因子：
1.9
通讯作者：
Cristian Niţoiu
中科院分区：
文献类型：
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作者：
Cristian Niţoiu
存在主义作为一种哲学观点，在被后现代主义和后结构主义取代之前，曾在上个世纪的大部分时间里在欧洲的大学、文学界和政治协会中享有强大的地位。凯文·阿霍的书是一本值得称赞的书，它展示了为什么存在主义作为理解作为一个人在世界上意味着什么的工具，在今天仍然具有现实意义。从存在主义思想巨人的著作中，作者提出了一个令人信服的论点，证明了哲学的当代相关性，以及为什么它作为对现代个人和社会的批评是有用的。在这一点上，阿霍的书不仅是对存在主义的介绍，也是它的辩护。尽管对存在主义的普遍指责是它是一种非道德哲学，但阿霍却大相径庭。在《伦理学》一章中，他认为存在主义拒绝道德绝对论的可能性，因为这将普遍原则置于个人的具体需求之上(第111页)，取而代之的是“一种没有自欺欺人的生活，承认人类处境的有限性和脆弱性，并接受我们个人的行为总是影响他人的生活”(第121页)。因此，存在主义并不是对道德的排斥，而是提出了一种不同的道德方法。然而，在涵盖构成哲学核心问题的不同主题的同时，阿霍注意向读者介绍其支持者之间的紧张关系。他还在关于批判种族理论家和佛教的讨论中展示了他对非欧洲中心哲学方法的熟悉。大陆哲学、认识论和身份政治的学生都可能在存在主义中找到迎合他们特定兴趣的部分。
Existentialism as a philosophical outlook enjoyed a formidable presence in universities, literary circles and political associations in Europe for a good part of the previous century before it was replaced by postmodernism and post-structuralism. Kevin Aho’s book is a commendable effort to show why existentialism is still relevant today as a tool of understanding what it means to be a human being in the world. Drawing from the writings of the giants of existentialist thought, the author makes a compelling argument for the contemporary relevance of the philosophy and why it is useful as a critique of both the modern individual and society. In this, Aho’s book is not just an introduction to existentialism, but also its defence.While the general accusation against existentialism has been that it is an amoral philosophy, Aho differs strongly. In a perspicuous chapter on ‘Ethics’, he argues that while existentialism rejects ‘the possibility of moral absolutes because this puts universal principles above the concrete needs of the individual’(p. 111), it offers in its place ‘a life that is free from self-deception, that owns up to the finitude and vulnerability of the human situation and accepts that our individual actions always impact the lives of others’(p. 121). Thus, existentialism is not a rejection of morality, but proposes a different approach to morality. While covering different themes that form the core concerns of the philosophy, Aho, however, takes care to introduce to his readers the tensions between its proponents as crisply as possible. He also demonstrates his familiarity with non-Eurocentric approaches to the philosophy in his discussions about critical race theorists and Buddhism. Students of continental philosophy, epistemology and identity politics are all likely to find sections in Existentialism that cater to their specific interests.