想像世界集體：推想美學成為方法之芻議

Imagining Cosmopolitical Collectives: Toward Theorizing Aesthetic Speculation as Method

10.7015/JEAS.202409_54(3).0002

李紀舍(Chi-she Li)

拉圖 ； 維舍爾 ； 世界集體 ； 美學推想 ； 易位推想 ； Latour ； Vischer ； cosmopolitical collectives ； aesthetic speculation ； Einfühlung

歐美研究

54卷3期（2024 / 09 / 01）

433 - 474

繁體中文;英文

布魯諾．拉圖關切人與非人的集體構成。他強調「外交協商」，即人與物雙向協議，是本文所稱的拉圖式「世界集體」的途徑；同時，培養美學敏感性促進人從事這種協議。本文提出，十九世紀德國的羅布．維舍爾提供了一種描述想像的美學，有效地提示美學如何構成人與非人集體的方法。他主張，美學活動源於由物驅動的心理想像，將物視為「感知到的」活躍作用者，在心理感知中，物與人建立了緊密的互動和聯繫。於是，維舍爾的美學可以與拉圖的藝術策展產生協同作用「組合」人與非人集體。在最後，兩個例子展示了所提出的美學方法是可行的。

In the Anthropocene, a key challenge facing studies in the Humanities is determining how to appropriately recognize the coexistence of humans and things and their intricate relations. This study acknowledges the profound significance of Bruno Latour's concern with what "we" are, or the collective composition of humans and nonhumans. Latour stresses "diplomacy," a two-sided negotiation between humans and things, as the path to what this essay calls "cosmopolitical collectives," or the political weighing of interest-sharing among humans and things. As Latour sees it, the cultivation of aesthetic sensitivity is critical to the possibility of human engagement in this two-sided dialogue. This study further proposes that 19th-century German philosopher Robert Vischer, who offers an aesthetics that depicts humans' object imagination, effectively suggests an explanation of how aesthetics can be a method for composing the human-and-nonhuman collectives, enabling the imagining of humans and things connected in the form of various cosmopolitical collectives. Vischer contends that aesthetic activity arises from object-guided, object-driven, psychological imagination. He believes that human imagination is open and receptive to objects, and the capacity of imagination lies in its ability to repeatedly scrutinize objects (in relation to humans) as "felt" active agents. Consequently, objects establish dense interactions and connections with humans in psychological perception. In this sense, Vischer's aesthetics theorization can synergize with Latour's curatorial approach to "composing" human and nonhuman collectives. In the final section of the essay, two exemplary scholarly examples demonstrate that the proposed aesthetic method has been implicitly drawn on and can contribute significantly to studies in the Humanities seeking ways of imagining cosmopolitical collectives.