To Interpret the World and to Change It: An Interview with Nancy Fraser
To Interpret the World and to Change It: An Interview with Nancy Fraser
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解读世界并改变世界：南希·弗雷泽专访
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发表时间：
2004
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通讯作者：
Nancy A. Naples
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作者：
Nancy Fraser;Nancy A. Naples
南希·弗雷泽的女权主义哲学为政治参与的学术提供了一个模型，它涉及当代女权主义政治所面临的一些最有争议的问题。虽然许多人哀叹学术女性主义的去政治化，弗雷泽一直运用她的哲学技巧，以构建一个进步的替代脱离学术女性主义-什么霍尔滕斯Spillers所谓的“女权主义实践和批评的僵局”（Lurie等2001）。《迹象》的共同编辑桑德拉·哈丁和凯特·诺伯格邀请我采访弗雷泽，并寻找“她工作的新角度”。哈丁和诺伯格审阅了这份抄本，并提出了几个主题，以便我们在编辑抄本时加以强调。在编辑我们一整天谈话的结果时，我们试图保留原始的节奏和内容。在某些地方，我们增加了新的案文，以澄清提出的问题。在其他地方，我们删除了部分文本，以改善表达的流畅性。我们来自两个不同的学科（社会学和哲学），但有一个类似的承诺，即产生学术，批判地解释世界，努力改变它。弗雷泽运用她作为一个哲学家的技能和她的女权主义见解，争取社会和经济正义的斗争。她的批判性反思提供了必要的理论工具，以解决主导我们日常生活的“后社会主义”条件所带来的困境。她将“后社会主义”条件定义为“尽管斗争阵线激增，但缺乏任何可信的总体解放计划;承认的文化政治与再分配的社会政治普遍脱钩;以及在面对社会主义的情况下，
N ancy Fraser’s feminist philosophy offers a model for politically engaged scholarship that speaks to some of the most contentious issues facing contemporary feminist politics. While many bemoan the depoliticization of academic feminism, Fraser has consistently applied her philosophical skill to construct a progressive alternative to a disengaged academic feminism—to what Hortense Spillers calls “the impasse of feminist practice and critique” (Lurie et al. 2001). Signs coeditors Sandra Harding and Kate Norberg invited me to interview Fraser and to look for “fresh angles on her work.” Harding and Norberg reviewed the transcript and suggested several themes to highlight as we edited the transcription for publication. In editing the product of our daylong conversation, we tried to retain the rhythm and substance of the original. In some places we have added new text to clarify points raised. In other places we have removed portions of the text to improve the flow of presentation. We came to this conversation from two different disciplinary locations (sociology and philosophy) but with a similar commitment to producing scholarship that critically interprets the world in an effort to change it. Fraser applies her skill as a philosopher and her feminist insights to struggles for social and economic justice. Her critical reflection provides theoretical tools required to address the dilemmas posed by the “postsocialist” condition that dominates our everyday lives. She defines the “postsocialist” condition as “an absence of any credible overarching emancipatory project despite the proliferation of fronts of struggle; a general decoupling of the cultural politics of recognition from the social politics of redistribution; and a decentering of claims for equality in the face of