摘要
詹姆逊的第三世界文化理论是其马克思主义总体性批判的重要组成部分。詹姆逊在批判晚期资本主义文化逻辑的过程中展开其第三世界视野,形成了以民族寓言、政治无意识和政治知识分子为核心范畴的第三世界文化理论。民族寓言是第三世界抵抗文化殖民的批判工具,其蕴含的政治无意识为解构晚期资本主义文化逻辑、破除西方认识论霸权提供了理论路径。第三世界的政治知识分子肩负政治斗士兼文化生产者的双重职能,其创作的民族性与寓言性在跨文化传播中发挥着关键作用。作为试图在马克思主义与后殖民理论之间架设桥梁的思想家,詹姆逊的第三世界文化理论展现了批判全球资本主义的宏大视野,但这一理论也因其内在矛盾而暴露出深刻的局限性,对其理论价值仍需辩证审视。
Jameson’s theory of the Third World Culture constitutes an integral component of his Marxist totality critique.In the course of critiquing the cultural logic of late capitalism,Jameson developed his Third World perspective,formulating a theoretical framework centered on three core categories:national allegory,the political unconscious,and the political intellectual.National allegory serves as a critical instrument through which the Third World resists cultural colonialism,and the political unconscious embedded within it provides a theoretical pathway for deconstructing the cultural logic of late capitalism and dismantling Western epistemological hegemony.Political intellectuals of the Third World assume the dual function of political militants and cultural producers,with the national character and allegorical quality of their works playing a pivotal role in cross-cultural dissemination.As a thinker who sought to bridge Marxism and postcolonial theory,Jameson's theory of the Third World Culture demonstrates a sweeping vision for critiquing global capitalism.Nevertheless,this theory also reveals profound limitations due to its inherent contradictions,and its theoretical value warrants dialectical scrutiny.
作者
孟飞
詹蕊齐
MENG Fei;ZHAN Ruiqi(School of Marxism,Soochow University,Suzhou 215006,China;School of Marxism,Central China Normal University,Wuhan 430079,China)
出处
《中南大学学报(社会科学版)》
北大核心
2026年第2期11-22,共12页
Journal of Central South University:Social Sciences
基金
国家社科基金重大项目“马克思主义中国化‘两个结合’及其关系研究”(21&ZD009)。
