阿希斯·南迪
殖民主义不仅征服土地,也征服心灵——双方皆然;抵抗可以汲取日常传统,而不必照搬殖民者关于进步与民族国家的观念。
定位
德里发展中社会研究中心的心理学家与政治理论家,他在《亲密的敌人》(1983年)中描述了殖民主义如何同样塑造殖民者与被殖民者的心灵,并从日常传统的立场批判民族主义、世俗国家意识形态与发展信仰。
核心思想
- 殖民主义作为一种心态
- 甘地对殖民男性气质的批判
- 对民族主义与国家主义的批判
- 传统作为抵抗的资源
影响
受影响于 3
西格蒙德·弗洛伊德
受其影响
Nandy, trained as a clinical psychologist, used psychoanalysis in his studies of colonialism and examined its Indian reception in The Savage Freud (1995). A. Nandy, The Intimate Enemy (1983); The Savage Freud and Other Essays on Possible and Retrievable Selves (1995)
依据: AI 草稿
西格蒙德·弗洛伊德 › 1856–1939
罗宾德拉纳特·泰戈尔
受其影响
In The Illegitimacy of Nationalism (1994) Nandy read Tagore’s rejection of nationalism as an alternative to Western-style anti-colonial nationalism. A. Nandy, The Illegitimacy of Nationalism: Rabindranath Tagore and the Politics of Self (1994)
依据: AI 草稿
罗宾德拉纳特·泰戈尔 › 1861–1941
莫罕达斯·甘地
受其影响
In The Intimate Enemy (1983) Nandy read Gandhi’s politics as a refusal of colonial ideals of masculinity, drawing on Indian valuations of androgyny and nonviolence. A. Nandy, The Intimate Enemy: Loss and Recovery of Self under Colonialism (1983)
依据: AI 草稿
莫罕达斯·甘地 › 1869–1948
作品
殖民主义活在双方的心灵之中:它也把关于男性气质、成年与历史的观念强加给英国人;甘地的政治则汲取了拒绝这些等级的传统。
把泰戈尔对民族主义的拒斥与他的小说对照阅读:爱国可以抵抗殖民主义,而不必模仿西方的民族国家。
立场
“The Intimate Enemy” (1983) argued that colonialism is above all a state of mind that binds both rulers and ruled. British colonial culture equated power with masculinity and treated the colonised as childlike or effeminate; it damaged the British as well, by suppressing the softer, feminine and childlike sides of their own culture. Resistance that simply reversed these hierarchies remained within them, whereas Gandhi’s politics drew on Indian traditions in which androgyny and nonviolence were sources of strength. In later work Nandy extended this critique to the nation-state and to secularism imposed by the state, which in his view could deepen religious violence, and he argued that everyday religious traditions often contained their own forms of tolerance. His study of Tagore read the poet’s rejection of nationalism as an alternative anti-colonial politics, and “The Savage Freud” examined the encounter between psychoanalysis and Indian culture. His defence of tradition has been criticised, especially his essay on the sati of Roop Kanwar in 1987, which feminist scholars saw as an apology for a violent practice; Nandy rejected this reading.
生平与背景
Ashis Nandy was born on 13 May 1937 in Bhagalpur, Bihar, into a Bengali Christian family. He briefly studied medicine, then sociology, and took a doctorate in clinical psychology at Gujarat University in Ahmedabad. In 1965 he joined the Centre for the Study of Developing Societies in Delhi, which he later directed and with which he has been associated ever since. His early work dealt with the psychology of creativity and of science, including studies of the physicist Jagadish Chandra Bose and the mathematician Srinivasa Ramanujan. From the 1980s he became known as a critic of colonialism, the nation-state, secularism as state ideology and the ideology of development. He has written on cricket, film, the city and the partition of India. In 2007 he received the Fukuoka Asian Culture Prize. In 2008 the Gujarat police registered a case against him over a newspaper article on the anti-Muslim violence of 2002; the Supreme Court stayed the proceedings.
其他主要作品
- Alternative Sciences: Creativity and Authenticity in Two Indian Scientists (1980)
- At the Edge of Psychology (1980)
- The Intimate Enemy: Loss and Recovery of Self under Colonialism (1983)
- The Tao of Cricket (1989)
- The Illegitimacy of Nationalism: Rabindranath Tagore and the Politics of Self (1994)
- The Savage Freud and Other Essays (1995)
- An Ambiguous Journey to the City (2001)
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