Hyperobjects: Philosophy and Ecology after the End of the World by Timothy Morton (review)
Hyperobjects: Philosophy and Ecology after the End of the World by Timothy Morton (review)
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超对象：世界末日后的哲学与生态学蒂莫西·莫顿（Timothy Morton）（评论）
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发表时间：
2015
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影响因子：
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通讯作者：
B. Bricker
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作者：
B. Bricker
面向对象的本体论(OOO)已经成为一个主要致力于对人和非人类对象之间的关系进行探究的学术领域。通过将人类和非人类事物在本体论上平等对待，这个新兴的哲学学派拒绝了大多数伦理体系的相关主义和人类中心主义倾向。然而，随着物体的扩大和繁衍，一些物体变得如此之大，以至于无法以普通的时空意义上看到、理解或描述它们。正是因为它们在这里，但不能持续地体验，这些独特的物体使我们的生活世界变得严重复杂。例如，全球变暖可以被理解为许多小物体(颗粒物、阳光、温度计读数、飓风、雨滴等)的总和，但它本身也是一个物体--一个如此巨大的物体，以至于我们无法指向它或(科学)绕过它。同样，钚-239可以被认为是一个简单的物体(核反应堆的同位素或燃料)，但由于有致命的辐射和24100年的半衰期，它的真实规模是不可理解的。油田、资本主义、城市和内分泌干扰物都拥有一套类似的资产。这些物体，被蒂莫西·莫顿称为“超物体”，是非常真实的；然而，它们的存在超越了人类的现实，并独立于人类的现实(15)。这本书的第1部分致力于定义超对象，而第2部分则解决了OOO带来的社会问题。第二部分还提供了独特的解决方案，并对环保主义者的言辞提出了一些尖锐的批评。在《超对象：世界末日后的哲学和生态》一书中，莫顿试图回答两个问题：什么是超对象，以及我们如何建立伦理、政治和社会制度来解释超对象的独特特征？在回答第一个问题时，莫顿详细描述了超对象的五个共同属性：粘性、非局部性、时间起伏、相位性和客观性。
Object-oriented ontology (OOO) has emerged as an academic field primarily devoted to opening inquiry into the relationship between human and nonhuman objects. By treating human and nonhuman things as ontologically coequal, this emerging philosophical school has rejected the correlationist and anthropocentric tendencies of most ethical systems. However, as objects expand and multiply, some become so big that they can’t be seen, understood, or described in the ordinary spatiotemporal sense. Precisely because they are here but cannot be consistently experienced, these unique objects have severely complicated our lifeworld. For example, global warming can be remedially understood as a sum of many small objects (particulate matter, sunlight, thermometer readings, hurricanes, raindrops, etc.), but it is also an object itself—one so massive that we can’t point to it or wrap our (scientific) heads around it. Similarly, plutonium-239 can be thought of as a simple object (an isotope or fuel for a nuclear reactor), but with deadly radiation and a halflife of 24,100 years, its real scale is not comprehensible. Oil fields, capitalism, cities, and endocrine disruptors share a similar set of properties. These objects, coined “hyperobjects” by Timothy Morton, are very real; yet, they exist beyond, and independently of, the reality of humans (15). Part 1 of the book is dedicated to defining hyperobjects, while part 2 addresses the social issues raised by OOO. Part 2 also offers unique solutions and some poignant criticism of the rhetoric of environmentalists. In Hyperobjects: Philosophy and Ecology after the End of the World, Morton seeks to answer two questions: what are hyperobjects, and how can we develop ethical, political, and social systems that account for the unique characteristics of hyperobjects? In answering the first, Morton details five shared properties of hyperobjects: viscosity, nonlocality, temporal undulation, phasing, and interobjectivity.