Abstract

The aim of this article is to explore the worth of a materialist/posthumanist approach to ethics, specifically affirmative ethics (Braidotti, 2018 Braidotti, R. (2018). Affirmative ethics: Posthuman subjectivity, and intimate scholarship: A conversation with Rosi Braidotti. In K. J. Strom, T. Mills, & A. Ovens (Eds.), Decentering the researcher in intimate scholarship: Critical posthuman methodological perspectives in education (Vol. 31, pp. 179–188). Emerald Publishing Limited.[Crossref] , [Google Scholar], 2019a Braidotti, R. (2019a). Affirmative ethics and generative life. Deleuze and Guattari Studies, 13(4), 463–481. https://doi.org/10.3366/dlgs.2019.0373[Crossref], [Web of Science ®] , [Google Scholar]), within the field of education. I work empirical material that ‘does’ this ethics in classrooms and draw on Deleuze’s (1988 Deleuze, G. (1988). Spinoza: Practical philosophy (R. Hurley, Trans.). City Lights Books. [Google Scholar]) ethically guided materialism as taken up by Braidotti (2019b Braidotti, R. (2019b). Posthuman knowledge Oxford. Polity Press. [Google Scholar]), to gain purchase on it. Defined as a relational matter of human and non-human powers of acting in pursuit of affirmative values, affirmative ethics focuses up relations, forces and affects. It poses considerable challenges to a normalised construction of ethics as located solely within a constituted human subject with moral intentionality as its core. Affirmative ethics presents empirically as an emergent property of relational assemblages of human and more than human elements that bring ethical subjectivity into effect. Pedagogy and curriculum perform a constitutive role in these assemblages, as does pedagogic affect, showing how this ethics can be activated. A materialist affirmative ethics makes for a multi-faceted and generative practice of ethics. Oriented to collectivity and with relationality ‘built-in’, it has the potential to play a significant role in the reconstitution of individualised subjectivity which neoliberal modes of governance continue to advance in education.

摘要

本文的目的是探讨唯物主义/后人类主义伦理学方法的价值，特别是肯定伦理学（Braidotti，2018 Braidotti, R.（2018 年）。肯定伦理：后人类主体性和亲密学术：与 Rosi Braidotti 的对话。在KJ Strom、T. Mills和A. Ovens（Eds.）中，在亲密学术中分散研究人员的中心：教育中的批判性后人类方法论观点（第 31 卷，第179 - 188页）。翡翠出版有限公司。[交叉引用]  ，[谷歌学术]，2019a Braidotti, R. ( 2019a )。肯定的伦理和生成性的生活。德勒兹和加塔里研究，13 (4), 463 – 481。https://doi.org/10.3366/dlgs.2019.0373 [Crossref]、[Web of Science ®]  、[Google Scholar]），教育领域。我在课堂上使用经验材料来“实现”这种道德规范，并借鉴德勒兹的（1988 德勒兹，G.（1988 年）。斯宾诺莎：实践哲学（R. Hurley，Trans.）。城市之光书籍。 [Google Scholar] ) Braidotti (2019b Braidotti, R. ( 2019b )。后人类知识牛津。政治出版社。 [Google Scholar] )，获得购买。被定义为追求肯定价值观的人类和非人类行为能力的关系问题，肯定伦理关注关系、力量和影响。它对仅位于以道德意向为核心的构成人类主体的规范化伦理建设提出了相当大的挑战。肯定伦理在经验上表现为人类关系组合的一种新兴属性，而不仅仅是人类因素，它使伦理主体性生效。教育学和课程在这些组合中发挥着构成性的作用，教育学的影响也是如此，展示了如何激活这种伦理。唯物主义的肯定伦理有助于伦理的多面性和生成性实践。它以集体性为导向，并具有“内在”的关系，有可能在新自由主义治理模式在教育中继续推进的个性化主体性的重构中发挥重要作用。