摘要
生态女性主义一词由法国学者迪邦娜（Franqoised’Eaubonne）在1974年所创，它结合了女性主义与生态运动的反思。生态女性主义虽然在西方已流行了30年，但是在华文世界中仍缺乏专著和较深入的讨论。电子女性主义（cyberfeminism）者哈乐葳（DonnaHaraway）提出以有机机械人（cyborg）作为未来女性主义的象征，女性主义者若需要启发的话，应该向前看，从科技和有机机械人的形象寻找启示，而非回到古老的属灵生态女性主义（SpiritualEcofeminism）。虽然两种女性主义看似大相径庭，但电子女性主义可以帮助生态女性主义走出自然／文化、人类／动物，甚至是男性／女性的二元思想。较哈乐葳的有机机械人和西方神话的女神，中国化的观世音更加适合作为生态女性主义的象征。从观世音出发可以发现，法国哲学家德勒兹（Gilles Deleuze）的转化生成与生态伦理具有密切关系。
The concept “ecological feminism” or “ecofeminism” was introduced by the French feminist, Francoise d＇ Eaubonne, in 1974, and reflects the relationship between feminism and ecological ethics. Although ecofeminism has been popular in the West for more than 30 years, it is still an undeveloped topic in the Chinese-speaking world. The most renowned cyberfeminist, Donna Haraway, claims that cyborg is the symbol for future feminism. If feminists need any guidance or inspiration, they should look toward future, toward technology and science and cyborg rather than back to the goddess-worshipping Spiritual Ecofeminism. It may seem far-fetching to connect cyberfeminism and ecofeminism together, but actually cyberfeminism actually holds great hope for ecofeminism by breaking down the duality of human nature, human animal and even male female. The sinolized Avalokitesvara can be seen as a better image for ecofeminism and future feminisms than Haraway＇ s cyborg and Western goddesses. The concept of becoming in Gilles Deleuze＇ s geophilosophy can be understood through the image of Avalokitesvara.
出处
《江苏大学学报（社会科学版）》
北大核心
2009年第2期46-51,共6页
Journal of Jiangsu University(Social Science Edition)
