人类学研究近20 年来对道德的定义说法不一,并常常与伦理问题相互纠缠①但从日常生活的角度来看,人在做出行动时,道德和伦理的划分并不是那么绝对,人去做符合道德规范的事情或者进行自我选择和约束,对于个人体验来说无法区分出哪个是道德的时刻哪个是伦理的时刻,两者往往相互交织缠绕在一起。人类学作为对人进行研究的学科,往往将人作为一个整体来看待。。但本文主要采用法辛的“道德人类学”这一说法②关于选择“道德人类学”这一说法,法辛认为,首先,道德人类学的研究并不限研究规范、义务、价值或地方道德世界,也与政治、经济、宗教等密切相关,因此不适合采用“关于道德的人类学研究”的这一过于狭窄的名称。其次,而“道德人类学”的说法也更能体现在时代背景中学科的自我批判与反思(参见Di⁃dir Fassin.Introduction:Toward a Critical Moral Anthropology[A]//Didir Fassin.A Companion to Moral Anthropol⁃ogy[C].Malden,MA:John Wiley&Sons,Inc,2012:1-15)。,以“道德人类学”统称文章的研究视角,但是这里的“道德”是一个不限于规范与义务的相对宽泛的概念。道德人类学是主要研究我们理解世界和辨认道德共同体时所使用的道德分类范畴,检验了行动的道德符号和行动者的道德劳动,分析在个体以及集体层面的道德议题和道德争论。道德人类学关心道德词汇的创造、道德价值观的流通、道德主体的生产以及通过道德命令的社会规制等,其研究对象是对这个世界进行道德形塑的过程[13](p4)。
二、第一条路线:从集体的义务规范到个体的日常伦理
在理清了关于道德人类学的背景与概念问题后,第一个值得反思的问题是为什么道德作为一种独特的研究对象在人类学研究中出现较晚?其原因可以归因于很多历史因素。比如20世纪亚伯拉罕·埃德尔指出,人类学家认为“道德是理所当然的,但是没有解释、提出或分析道德”[15](p56);或是过去对于道德的研究常常过于狭隘,多以民族为中心定义[16](p14-15)等等。但大多数学者都将其归因于为涂尔干的责任①参见Signe Howell(ed.).The Ethnography of Moralities.London:Routledge,1997.;James Laidlaw.For an Anthropology of Ethics and Freedom.The Journal of the Royal Anthropological Institute,2002,8(2): 311-332.;Joel Robbins.Between reproduction and freedom: Morality,value,and radical cultural change. Ethnos,2007,72(3):293-314.;Jarrett Zigon.Moral and ethical assemblages.Anthropological Theory,2010(10):3-15.。
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