萨义德以其独特的双重身份,对西方中心权力话语做了分析,通过对文学作品、演讲演说等文本的解读,将O rie n ta lis m——"东方学",做了三重释义:一门学科、一种思维方式和一种权力话语系统,对东方学权力话语做了系统的批判,同时将东方学放入空间维度对东方学文本做了细致的解读。

萨义德的“Orientalism”释义

The Wretched of the Earth

The End of History and the Last Man

Pedagogia do Oprimido

All around the world in matters of governance, decentralization is the rage. Even apart from the widely debated issues of subsidiarity and devolution in the European Union and states’ rights in the United States, decentralization has been at the center stage of policy experiments in the last two decades in a large number of developing and transition economies in Latin America, Africa and Asia. The World Bank, for example, has embraced it as one of the major governance reforms on its agenda (for example, World Bank, 2000; Burki, Perry and Dillinger, 1999). Take also the examples of the two largest countries of the world, China and India. Decentralization has been regarded as the major institutional framework for the phenomenal industrial growth in the last two decades in China, taking place largely in the nonstate nonprivate sector. India ushered in a landmark constitutional reform in favor of decentralization around the same time it launched a major program of economic reform in the early 1990s. On account of its many failures, the centralized state everywhere has lost a great deal of legitimacy, and decentralization is widely believed to promise a range of benee ts. It is often suggested as a way of reducing the role of the state in general, by fragmenting central authority and introducing more intergovernmental competition and checks and balances. It is viewed as a way to make government more responsive and efe cient. Technological changes have also made it somewhat easier than before to provide public services (like electricity and water supply) relatively efe ciently in smaller market areas, and the lower levels of government have now a greater ability to handle certain tasks. In a world of rampant ethnic cone icts and separatist movements, decentralization is also regarded as a way of diffusing social and political tensions and ensuring local cultural and political autonomy. These potential benee ts of decentralization have attracted a very diverse range

https://pubs.aeaweb.org/doi/pdfplus/10.1257/089533002320951037

Decentralization of Governance and Development

This book explores the concept of 'cognitive injustice': the failure to recognise the different ways of knowing by which people across the globe run their lives and provide meaning to their existence. Boaventura de Sousa Santos shows why global social justice is not possible without global cognitive justice. Santos argues that Western domination has profoundly marginalised knowledge and wisdom that had been in existence in the global South. She contends that today it is imperative to recover and valorize the epistemological diversity of the world. Epistemologies of the South outlines a new kind of bottom-up cosmopolitanism, in which conviviality, solidarity and life triumph against the logic of market-ridden greed and individualism.

Epistemologies of the South: Justice Against Epistemicide

/pdf/um-discurso-sobre-as-ciencias-2ksmgtu9uw.pdf

Um discurso sobre as ciências

Boaventura de Sousa Santos is Professor of Sociology at the School of Economics, University of Coimbra (Portugal) and Distinguished Legal Scholar at the University of Wisconsin-Madison Law School. He is Director of the Center for Social Studies of the University of Coimbra and Director of the Center of Documentation on the Revolution of 1974, at the same University. He has published widely on globalization, sociology of law and the state, epistemology, democracy, and human rights in Portuguese, Spanish, English, Italian, French and German.

/pdf/beyond-abyssal-thinking-from-global-lines-to-ecologies-of-2ldqds9hj9.pdf

Beyond Abyssal Thinking: From Global Lines to Ecologies of Knowledges

In the first part of the essay, the author states that the "abyssal" cartographical lines that used to demarcate the Old and the New World during colonial times are still alive in the structure of modern occidental thought and remain constitutive of the political and cultural relations held by the contemporary world system. Global social iniquity would thus be strictly related to global cognitive iniquity, in such a way that the struggle for a global social justice requires the construction of a "post-abyssal" thought.

/pdf/para-alem-do-pensamento-abissal-das-linhas-globais-a-uma-1ul3xnqgij.pdf

Para além do pensamento abissal: das linhas globais a uma ecologia de saberes

In Thus Spoke Zarathustra Nietzsche announced that the spirit has undergone three metamorphoses.' In the first one the spirit becomes a camel; then the camel becomes a lion; and finally the lion becomes a child. While a camel, the spirit allows itself to be loaded with any values or beliefs humanity wants to load it with. But while speeding into the desert the spirit undergoes a second metamorphosis and the camel becomes a lion. The lion is the animal in revolt against the values and beliefs it was loaded with before. The lion is the spirit of negativity that substitutes 'I will' for 'thou shalt'. But because it merely acts against, the lion is a purely negative being, incapable of creating new values to replace the old ones. In order to take this further step the spirit must undergo a third metamorphosis through which the lion becomes a child. As a child the spirit is innocent and forgetting, it is a new beginning, the creation of new values. Only then will the spirit will its own will and conquer its own world. I would like to suggest that law has also undergone three metamorphoses in the modern era. However, the sequence of the steps has been reversed. In the seventeenth and eighteenth centuries law started out as a child. The new theories of natural law and the liberal political philosophy were a magnificent new creation of values and beliefs that testified to the emergence and consolidation of bourgeois society. But as the nineteenth century wore on, the law became the lion of negativity. It was the time when law was resisting against the demands which the social question had given rise to and which were being pressed into the political agenda by emergent social and political forces. In the twentieth century, and particularly after the Second World War, the law underwent a third metamorphosis. It gave up resistance in docile submission to the whole range of values and beliefs sometimes complementary, sometimes contradictory that the different social and political

/pdf/law-a-map-of-misreading-toward-a-postmodern-conception-of-2fqvu0qf7i.pdf

Boaventura de Sousa Santos

Papers

Epistemologies of the South: Justice Against Epistemicide

Um discurso sobre as ciências

Beyond Abyssal Thinking: From Global Lines to Ecologies of Knowledges

Para além do pensamento abissal: das linhas globais a uma ecologia de saberes

Law: A Map of Misreading. Toward a Postmodern Conception of Law