Postmodern Journeys 04

Walk On ! 04

By Joseph Natoli

Trnaslated by Springhero

     Let me put the paradox on a less abstract level, in fact, on an everyday level: In order to test my theory that we journey in a different way as postmodernists than as modernists, that the postmodern take on the encounter between identity and difference necessitates a whole new way of “ studying other cultures and peoples, “ I proposed to do a series of “ study abroad” programs, specifically rail and hostel tours of Europe.

         讓我以較具體,事實上是日常用語的方式來說明這個矛盾。為了要驗證後現代主義跟現代主義旅行的理論不相同,以及後現代主義所遭遇到認同與差異,勢必需要以完全嶄新的方式,來研究其他文化和民族,我建議一連串到外國研究的計劃,很明確指定歐洲的火車及青年自助旅館。 

       While I proposed that our journey include stays in several European countries, I announced that mastery of the different languages, histories, politics, arts, literatures, folkways, and so on was not claimed by me, nor was it a goal of the program, although I didn’t set the program up to discourage interest in any of these. Here’s my argument in one long sentence:

         當我建議我們的旅行包括逗留在好幾個歐洲國家,我宣稱說,我並有精通好幾種語言、歷史、政治、藝術、文學、民間習俗等等。也不是我們旅行的目的,雖然我的研究計劃並非澆他們興致的冷水。我的論點敘述如下: 

      If the world is configured differently in different states of “ throwness,” different latitudes and longitudes of mediation, within each of which we “ make” the world differently by encouncing different stories about it, and we have neither an unimpeachable rod by which to measure the value of each nor a foundation of prior absolute and universal judgment upon which to stand, then no one’s mastery can stand unimpeached and each of us is compelled to ‘ walk on!” both geographically and ontologically.

          假如世界的組合是由不同「拋棄」的狀態,不同的媒介經緯度,因而我們各自有不同的故事,而形成我們的世界,那麼我們既沒有絕對不可置疑的標竿,來衡量各人的價值,也沒有絕對的先驗基礎和放諸四海而皆準的判斷作為根據,所以沒有一個人可以精通到絕對權威,我們每個人注定繼續前進,不管是地理型態上,或個人本體論方面。 

        Indeed, what I hoped to reach through these journeys was a perception of what comprises our being-in-the-world as humans as well as, through a continual clash of identity and difference, what is shackled or rejected by the particular circumstances of our own societal and cultural throwness.

         的確,經由這些旅行,我所希望得到的是,生而為人,在人生過程中所所見所聞的感想,以及透過認同和差異的不斷衝突,了解到我們自己社會和文化的狀態,所被束縛及拒絕的東西。 

       In short, the journey was toward making conceivable what previously had no existence in the mind of the traveler and thus toward extending the panorama of human awareness, imagination, empathy, sympathy, understanding. We were traveling along the hermeneutic circle of contrastive, differently situated, and contextualized cultural interpretations.

          總之,旅行是要把旅行者以前從未經驗過的東西挖掘出來,因而擴展了認知、想像、同理心、同情心、理解力等宏觀視野。我們在旅行當中,不斷地在透過不同地方的對比,以及文化解釋的內涵,來詮釋人生。 

        My intent here was countered by a series of questions. While I had answers to all of these questions, my answers emerged from a postmodern way of knowing the world and that way produced the reasoning that made my “ answers” answers. The questions, on the other hand, emerged from a modernist way of knowing the world and that way produced the reasoning that asked the questions and could not at the same time find my answers to be reasonable, or “ good answers.”

         我的意圖遭遇到一連串的問題。雖然所有這些問題我都有答案,但我的答案來自我後現代的思維方式,這個方式所做的推理,使我的答案得以成立。在另一方面,我的答案也來自現代主義的認知世界的方式,它的推理方式也提出問題,卻無法使我的答案合理化,或言之成理。 

      I was inferring that “ reason” came out of the lifeworld and did not exist outside it or prior to it, although stories of what is reasonable vary according to time and place. So we were back to the lifeworld, to the notion of everything, being sculpted or worded or sounded from within a personal, social, and cultural framing of the world, including our entire “ critical reasoning” enterprise.

         我推測那種推理方式來自「副屬人生」,並未脫離它,或先於它而存在,雖然合理化與否的故事,會因時因地而截然不同。所以我們回到「附屬人生」,回到一切都是個人、社會、以及文化的架構所塑造、杜撰、表達出來的東西。甚至連作為「批判性推理」的本身都是。

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