瓦尔特·米尼奥罗

Agora

瓦尔特·米尼奥罗

1941年生

初步了解有意简化——人物介绍讲得更多

现代性与殖民主义是一枚硬币的两面，而真正的知识可以来自在殖民主义所划定的边界上思考。

定位

拉丁美洲与加勒比哲学 · 拉丁美洲与加勒比 · 认识论, 社会与历史

杜克大学的阿根廷符号学家：现代性与殖民性是同一枚硬币的两面；“边界思维”与认识论上的脱钩，使知识脱离殖民差异而敞开。

核心思想

现代性/殖民性
边界思维
认识论上的不服从

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影响

受影响于 9

W. E. B. 杜波依斯

受其影响
Mignolo counted Du Bois’s “double consciousness” (The Souls of Black Folk, 1903) among the forms of border thinking – the consciousness of those who live on the colonial border – beside Anzaldúa’s new mestiza consciousness; the interview is checked, the passage in the book not. W. D. Mignolo, Local Histories/Global Designs (2000); interview with E-International Relations (1 June 2017)
依据: AI 草稿
W. E. B. 杜波依斯 › 1868–1963
弗朗茨·法农

受其影响
Mignolo took up Fanon’s sociogeny – Fanon learns that he is seen as a “Negro” – as an experience of border consciousness absent from Husserl’s theory of consciousness, partly through Wynter’s reading of Fanon. W. D. Mignolo, interview with E-International Relations (1 June 2017); “Sylvia Wynter: What Does It Mean to Be Human?” (2015)
依据: AI 草稿
弗朗茨·法农 › 1925–1961
阿尼瓦尔·基哈诺

受其影响
Mignolo took Quijano’s ‘coloniality of power’ as the hidden side of modernity, making it the core concept of the modernity/coloniality project (The Darker Side of Western Modernity, 2011). W. D. Mignolo, The Darker Side of Western Modernity (2011); Local Histories/Global Designs (2000); A. Quijano, “Colonialidad y modernidad/racionalidad”, Perú Indígena 13 (1992)
依据: AI 草稿
阿尼瓦尔·基哈诺 › 1928–2018
西尔维娅·温特

受其影响
In “Sylvia Wynter: What Does It Mean to Be Human?” (2015) Mignolo read Wynter’s critique of the overrepresentation of Western “Man” as the human as a central contribution to decolonial thought. W. D. Mignolo, “Sylvia Wynter: What Does It Mean to Be Human?”, in K. McKittrick (ed.), Sylvia Wynter: On Being Human as Praxis (2015)
依据: AI 草稿
西尔维娅·温特 › 1928年生
恩里克·杜塞尔

受其影响
Mignolo built on Dussel’s critique of Eurocentrism and his dating of modernity from 1492 to describe a ‘colonial difference’ that ranks peoples and knowledges (Local Histories/Global Designs, 2000). W. D. Mignolo, Local Histories/Global Designs (2000); E. Dussel, 1492: El encubrimiento del otro (1992)
依据: AI 草稿
恩里克·杜塞尔 › 1934–2023
格洛丽亚·安扎尔杜亚

受其影响
Mignolo developed ‘border thinking’ from Anzaldúa’s Borderlands, as knowledge produced from the colonial difference by those it marginalises (Local Histories/Global Designs, 2000). W. D. Mignolo, Local Histories/Global Designs: Coloniality, Subaltern Knowledges, and Border Thinking (2000); G. Anzaldúa, Borderlands/La Frontera (1987)
依据: AI 草稿
格洛丽亚·安扎尔杜亚 › 1942–2004

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费利佩·瓜曼·波马·德·阿亚拉

受其影响
Mignolo read Guaman Poma’s Nueva corónica y buen gobierno (c. 1615) as an early example of border thinking (Local Histories/Global Designs, 2000). W. D. Mignolo, Local Histories/Global Designs (2000); The Darker Side of the Renaissance (1995); F. Guaman Poma de Ayala, El primer nueva corónica y buen gobierno (c. 1615)
依据: AI 草稿
费利佩·瓜曼·波马·德·阿亚拉 › 约1535–1616年
罗多尔福·库施

受其影响
Mignolo made Kusch a precursor of decolonial thought and introduced the English translation of El pensamiento indígena y popular en América (Indigenous and Popular Thinking in América, 2010). W. D. Mignolo, foreword to R. Kusch, Indigenous and Popular Thinking in América, trans. M. Lugones and J. M. Price (2010); R. Kusch, El pensamiento indígena y popular en América (1970)
依据: AI 草稿
罗多尔福·库施 › 1922–1979
V. Y. 穆丁贝

受其影响
Mignolo’s “border gnosis” in Local Histories/Global Designs (2000) borrows the term gnosis from Mudimbe’s The Invention of Africa (1988), for knowledge produced from the colonial difference rather than within the Western order of knowledge. W. D. Mignolo, Local Histories/Global Designs (2000); V. Y. Mudimbe, The Invention of Africa (1988)
依据: AI 草稿
V. Y. 穆丁贝 › 1941–2025

批评

受批评于 1

西尔维娅·里韦拉·库西坎基

受其批评
Rivera Cusicanqui insisted that decolonisation is a practice before a discourse and accused Mignolo of turning Andean thinkers’ ideas into academic capital without citing them (‘Ch’ixinakax utxiwa’, 2010). S. Rivera Cusicanqui, Ch’ixinakax utxiwa: una reflexión sobre prácticas y discursos descolonizadores (2010); Engl. in South Atlantic Quarterly 111 (2012)
依据: AI 草稿
西尔维娅·里韦拉·库西坎基 › 1949年生

批评了 2

伊曼努尔·康德

批评了
In “The Many Faces of Cosmo-polis” (2000) Mignolo read Kant’s cosmopolitanism as a global design from the centre of colonial power and set against it a “critical cosmopolitanism” grounded in border thinking. W. D. Mignolo, “The Many Faces of Cosmo-polis: Border Thinking and Critical Cosmopolitanism”, Public Culture 12:3 (2000), 721–748
依据: AI 草稿
伊曼努尔·康德 › 1724–1804
雅克·德里达

批评了
In his afterword to Writing Without Words (1994) and in The Darker Side of the Renaissance (1995) Mignolo argued that Derrida’s grammatology, a critique within the Western philosophy of writing, should be “circumvented” for Mesoamerican writing systems, which were never conceived as a representation of speech. W. D. Mignolo, afterword to E. H. Boone and W. D. Mignolo (eds.), Writing Without Words (1994); The Darker Side of the Renaissance (1995)
依据: AI 草稿
雅克·德里达 › 1930–2004

作品

2000地方历史/全球设计
殖民性是现代性的暗面，而“边界思维”是从殖民差异中产生的知识。

立场

Mignolo argues that modernity and coloniality are two sides of one coin: the European story of progress since 1500 has a darker side of conquest, slavery and the silencing of other forms of knowledge. Building on Quijano’s coloniality of power and Dussel’s critique of Eurocentrism, he speaks of a “colonial difference” that ranks peoples and knowledges. “Border thinking”, a notion inspired by Anzaldúa, is thought produced from that difference by those it marginalises; Guaman Poma is one of his examples. Decoloniality requires “epistemic disobedience” and “delinking” from the Western claim to universal knowledge. The Bolivian sociologist Silvia Rivera Cusicanqui accused him of turning Indigenous thought into academic capital.

生平与背景

Walter Mignolo was born in Argentina in 1941 and studied philosophy and literature at the National University of Córdoba. He took his doctorate in Paris, working in semiotics and literary theory. After teaching in France and at the universities of Indiana and Michigan, he moved in 1993 to Duke University, where he became a distinguished professor of literature and Romance studies and a leading voice of decolonial thought.