西尔维娅·温特

Agora

西尔维娅·温特

1928年生

初步了解有意简化——人物介绍讲得更多

现代西方当作人类本身的“人”这一观念，只是人之为人的一种版本，建立在对他人的排斥之上——我们必须创造新的版本。

定位

非洲与非洲裔哲学 · 拉丁美洲与加勒比 · 社会与历史, 形而上学, 政治与法

牙买加作家和理论家，斯坦福大学荣休教授：现代西方把自己关于“人”的观念——先是理性的政治主体，后是生物与经济的存在——“过度表征”为人本身；成为人是一种文化的、“社会生成”（sociogenic）的实践，是可以重新发明的。

核心思想

“人”的过度表征（Man1，Man2）
社会生成原则
存在的殖民性
人的诸种类型

在星图中打开

影响

受影响于 6

巴托洛梅·德·拉斯·卡萨斯

受其影响
In a two-part essay on New Seville, the first Spanish settlement in Jamaica, and the conversion experience of Las Casas (1984), Wynter took his break with the encomienda as a turning point in the debate over who counts as fully human; she returned to his dispute with Sepúlveda in later essays (1995, 2003). S. Wynter, “New Seville and the Conversion Experience of Bartolomé de Las Casas”, Jamaica Journal 17:2 (1984), 25–32, and 17:3 (1984), 46–55; “1492: A New World View” (1995)
依据: AI 草稿
巴托洛梅·德·拉斯·卡萨斯 › 1484–1566
W. E. B. 杜波依斯

受其影响
Wynter took Du Bois’s ‘problem of the color line’ as the central problem of the order of ‘Man’ she seeks to overcome (‘Unsettling the Coloniality of Being’, 2003). S. Wynter, “Unsettling the Coloniality of Being/Power/Truth/Freedom”, CR: The New Centennial Review 3 (2003); W. E. B. Du Bois, The Souls of Black Folk (1903)
依据: AI 草稿
W. E. B. 杜波依斯 › 1868–1963
艾梅·塞泽尔

受其影响
Wynter took up Césaire’s ‘humanism made to the measure of the world’ for a new science of the human (‘Unsettling the Coloniality of Being’, 2003). S. Wynter, “Unsettling the Coloniality of Being/Power/Truth/Freedom”, CR: The New Centennial Review 3 (2003); A. Césaire, Discours sur le colonialisme (1950)
依据: AI 草稿
艾梅·塞泽尔 › 1913–2008
弗朗茨·法农

受其影响
Wynter took up Fanon’s claim that besides phylogeny and ontogeny there is sociogeny, holding that human experience is shaped by cultural codes (‘Towards the Sociogenic Principle’, 2001). S. Wynter, “Towards the Sociogenic Principle: Fanon, Identity, the Puzzle of Conscious Experience, and What It Is Like to Be ‘Black’” (2001); F. Fanon, Peau noire, masques blancs (1952)
依据: AI 草稿
弗朗茨·法农 › 1925–1961
米歇尔·福柯

受其影响
Wynter took up Foucault’s view of ‘Man’ as a recent invention of the modern episteme and traced its colonial forms (‘Unsettling the Coloniality of Being’, 2003). S. Wynter, “Unsettling the Coloniality of Being/Power/Truth/Freedom”, CR: The New Centennial Review 3 (2003); M. Foucault, Les Mots et les choses (1966)
依据: AI 草稿
米歇尔·福柯 › 1926–1984
阿尼瓦尔·基哈诺

受其影响
Wynter took up Quijano’s ‘coloniality of power’, with its racial classification of world populations, as one axis of the coloniality of being (‘Unsettling the Coloniality of Being’, 2003). S. Wynter, “Unsettling the Coloniality of Being/Power/Truth/Freedom”, CR: The New Centennial Review 3 (2003); A. Quijano, “Colonialidad del poder, eurocentrismo y América Latina” (2000)
依据: AI 草稿
阿尼瓦尔·基哈诺 › 1928–2018

影响了 1

瓦尔特·米尼奥罗

影响了
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
瓦尔特·米尼奥罗 › 1941年生

批评

批评了 1

查尔斯·达尔文

批评了
In “Unsettling the Coloniality of Being” (2003) Wynter read Darwin’s Origin of Species (1859) as the founding text of a second, biocentric conception of Man, in which the colonised and the poor appeared as the “dysselected” – a self-description of the West she set out to unsettle. S. Wynter, “Unsettling the Coloniality of Being/Power/Truth/Freedom”, CR: The New Centennial Review 3:3 (2003), 257–337
依据: AI 草稿
查尔斯·达尔文 › 1809–1882

作品

2003动摇存在/权力/真理/自由的殖民性（Unsettling the Coloniality of Being/Power/Truth/Freedom）
发表于《CR：新世纪评论》的长文：现代西方把它自身的“人”的样式——先是理性的政治主体，后是生物与经济的存在——“过度代表”为人本身。

立场

Wynter’s essays, which cross literary criticism, history and philosophy, ask what it means to be human. Since the Renaissance, she argues, the West has produced successive “genres” or descriptions of the human: “Man1”, the rational political subject that replaced the Christian believer, and, since the 19th century, “Man2”, the biological and economic being of Darwin and Malthus, defined by natural selection and scarcity. Each was “overrepresented” as if it were humanity as such, and each was defined against those it excluded – the colonised and enslaved, later the racialised poor – whom it cast as irrational or “dysselected”. Taking up Fanon’s claim that besides phylogeny and ontogeny there is sociogeny, she holds that humans are hybrid beings, at once biological and storytelling, whose experience of themselves is shaped by cultural codes. Drawing on Aimé Césaire and on Aníbal Quijano’s “coloniality of power”, she calls for a conception of the human “after Man” that would no longer need an excluded other.

生平与背景

Sylvia Wynter (born 1928 in Holguín, Cuba, to Jamaican parents) grew up in Jamaica and won a scholarship to King’s College London, where she studied Spanish and took a master’s degree in 1953. In the 1950s she wrote for radio and the stage in Britain, partly with the Guyanese writer Jan Carew, and in 1962 published the novel “The Hills of Hebron”. She taught Hispanic literature at the University of the West Indies in Jamaica from 1963, moved to the University of California, San Diego, in 1974 and in 1977 to Stanford University, where she is professor emerita of Spanish and Portuguese and of African and Afro-American Studies. In 2010 she received the Order of Jamaica.