引 言（ABSTRACT）
As a literary and cultural critic and social commentator, Said has occupied a salient place and his works has been frequently quoted by scholars in various disciplines. However no one has ever seriously tried to approach the inner connections and logic of his theories and explain how Said gradually builds up his system of theory in China. This paper tries to give a more systematic study of Said's theories concerning the conception and representation of the Orient through examining his positioning as a subversive intellectual. Chapter one is about the historical and cultural background of Said's theory and analyzes his stance as a subversive intellectual. Said lives in an era in which the decolonizing movement is in full swing and theories under the title of post-modernism are full of vigor and vitality. Imbued in this atmosphere, Said poses himself as a subversive intellectual and challenges the prevalent Orientalism. Said's theories, especially those about the relationship between the West and the East are of great significance. And his theories contribute much to the later discussions around post-colonialism.’
Chapter two analyzes the primary principles underlying Said's writings which serve as the driving force for him. Believing that criticism and knowledge are secular and worldly, Said reveals that the whole academy of Orientalism is constructed to be a way of domination and having authority over the Orient and the discourses about the Orient are mainly ethnocentric. The Orient is depicted as inferior while the west is superior. Said's main critique is directed against the way in which the Western (defined more specifically as British, French, and to a certain extent more recently, North American) economic, political and academic powers have developed a dichotomized discourse in which an ascendant West is juxtaposed with a silent Eastern Other according to terms and definitions specified and determined by the West itself.
Chapter three is about how people could avoid the determining restrictions of the perspectives and underlying rules set down by Orientalism. The binary pision between the Orient and the West has become an episteme in Foucault's sense that governs all discourses about the Orient. What's more, there has been a long tradition of Orientalism which also influences the later production of Orientalist
discourses. Thus all the discourses concerning Orientalism have to abide by the "consensus" reached by the Orientalists. Both these two factors combined to make other modes of narration about the Orient almost impossible. But here Said digresses from Foucault, from whom he quotes and learns a lot in his early days by taking up the theme of cultural resisitance. Orientalism, as an episteme is still being able to be transcended. According to Said, by being an exile in the actual or in the metaphorical sense, people can gain multiple perspectives and thus transcend the episteme of Orientalism which is also a kind of counternarrative.
Chapter four is about disCOUrse politics and cultural resistance. According to Foucault, discourse and power imply each other. On the one hand, power governs the production of knowledge. On thether hand, knowledge creates more power in return. Based on Said's writings, tlae author points out Said's views about the political purposes of Orientalist discourses: to gather information and prepare rcolonization and domination, to legitimize the colonization and domination, to produce docile "objects". However, Said points out that at the same time, resistance has always been there in his later book called Culture and Imperialism. In the later part of this chapter the author goes on to analyze the sources of cultural resistance based on the reading of Said. For him, cultural resistance comes from both inside and outside of the colonies.
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Acknowledgements 3-4
Abstract in chinese 4-6
Abstract in English 6
1 Introduction 10-20
1.1 The Historical and Cultural Background of Said's Theory 10-13
1.2 Said and Post-colonialism 13-15
1.3 Said as a Subversive Intellectual and Said in China 15-20
2 Said's Secular Criticism and Secularization of Orientalism 20-28
2.1 Said's Argument that Criticism is Secular 20-22
2.2 His Analysis of the East vs. West Dichotomy 22-24
2.3 His Analysis of Eurocentralism in Orientalism 24-28
3 Transcendence: Episteme and Exile 28-39
3.1 Said's Investigation into Episteme and Colonial Representations 28-31
3.2 His Analysis of Orientalism and its Tradition 31-32
3.3 Said as an Exile and the Advantages 32-39
3.3.1 Exiles in the Actual Condition 32-34
3.3.2 Exilic Intellectuals 34-39
4 Counter-Narratives: Discourse Politics and Cultural Resistance 39-48
4.1 Orientalism and Discourse Politics 39-44
4.1.1 Gather Information and Prepare for Colonization and Domination 39-40
4.1.2 Legitimize Colonization and Imperial Domination 40-43
4.1.3 Produce Docile 'Objects' 43-44
4.2 Said and the Sources of Cultural Resistance 44-48
5 Crisis of Orientalism and Remaking of Cultural Order 48-56
5.1 Said and the Crisis of Orientalism 48-50
5.2 Said and His Rereading of the Canons 50-52
5.3 Said and the Remaking of Cultural Order 52-56
6 Conclusion 56-63
6.1 Traveling Theory and China's Cultural Context 56-60
6.2 Globalization and China's Cultural Strategy 60-63
Bibliography 63-65