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目标片段如果你同意这句话，你想要给这句话坚定的yes,我们似乎又会发现这个观点会把我们引到一个令人绝望的死胡同。因为如果人的认知范围只能够由经验决定。也就是说，一个男人经历世界的方式，只能够是一个男人，一个女人经历世界的方式只能够是一个女人，对吧？现在有一些女权主义者会这么说，他们说男作家只能够通过男人的视角写作。那么按照这个逻辑，你只能够说我本人只能够通过一个女人的方式经历，这个世界没有人可以超越她的经验。
来源片段It's actually quite exciting what you're saying because, in a sense, you're inverting, in part, the meaning of that phrase because the phrase, I think, carries with the idea that one becomes a woman by absorbing a lot of the ideas of what the eternal feminine is. It's a kind of indoctrination, almost, to become a woman. You're actually, I think, reading it now in a much more expansive and emancipatory way as a project that a woman can assume as her own. I guess I would say that that duality can be found in the work of Simone de Beauvoir herself, that she was not suggesting that gender was an act of radical freedom, freedom ex nihilo.
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It's not what philosophers call teleological. It's not goal-driven. It doesn't stop. How to think about gender as a renewable, invext form of freedom became important to me in those early years. In the earliest essay, I took some Sartre language, the language of the project, but I think I let that go in time. It's actually quite exciting what you're saying because, in a sense, you're inverting, in part, the meaning of that phrase because the phrase, I think, carries with the idea that one becomes a woman by absorbing a lot of the ideas of what the eternal feminine is.
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我是不是一个女权主义者，那我们直接开始吧。第一方面也是这个问题中最重要的一个词是每一个问题最重要的一个词就是它的动词。什么是是当一个人说他是这个是那个的时候，他在说什么？这个动词究竟是什么意思？我知道这听起来像是一个宏大的哲学问题，听起来好像是海德格尔存在与时间上半本的主题。但是我想用一个更加具体的方式来思考什么？是是这个问题，那就是一个人的认知是由他的经验决定的，还是说一个人的经验是由他的认知决定的。
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And in fact, she was more highly ranked than Jean Passat, her colleague. And there's no reason now not to call her a philosopher, I would say, that there's an established field of feminist philosophy that does obviously assume she's a philosopher and defend her as a philosopher and probe her thinking as one would any philosopher's texts. In fact, I think if we return to this idea of a situation, it's like, what does that mean? We are situated. We are, in some sense, born into the world in a particular time in history.
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也就是说，一个男人经历世界的方式，只能够是一个男人，一个女人经历世界的方式只能够是一个女人，对吧？现在有一些女权主义者会这么说，他们说男作家只能够通过男人的视角写作。那么按照这个逻辑，你只能够说我本人只能够通过一个女人的方式经历，这个世界没有人可以超越她的经验。当然这个逻辑会把我们引向一个令人绝望的死胡同。这个死胡同就是真理不存在超越经验的知识不存在。那么当然我是不是一个女权主义者，这个命题也不存在，这是一个伪命题。因为当一个人的认知只能够被经验决定。
来源片段
So are so many of these important fields that try to interrogate the social conditions of subjugation, of inequality, and of the promise of equality and freedom? So I think that she's affirming that interdisciplinarity in saying, I am not a philosopher. Maybe she's saying I'm not only a philosopher, or she's saying. . . Right. Philosophy has to change. Philosophy has to open itself up. Yes, yes, exactly. The day that philosophy accepts that its inquiry might be best conducted in an interdisciplinary context, well then, she'll be a philosopher as she is.
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首先可以确定的是，我不是这个世界，世界和我最大的区别就在于世界不以我的意志存在。而我以我的意志存在。所以在讨论我是不是女权主义者。这个问题上我想说最重要的一个问题就是如果这个世界不同意我的意志的时候，我和这个世界是什么关系？我要关心哪两个问题，我要给这个抽象的问题，一个确定的答案。这个答案就是要保证我的完整性，对吧？我要保证我和世界的区别不会被瓦解。我的完整性只能够在两个层面被保证。第一个层面是我在物理层面的完整性，也就是说我的安全。