O - orientalism 中文 - EN166

orientalism n.1.東方風格；東方風俗[習慣]。2.東方知識，東方學...

orientalize
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 這種視野，已經成為福柯意義上的“認識型” ，加上長期以來的東方主義傳統，使得所有關于東方的話語都必須遵循這種東方學家所達成的“共識” ，也使得其他的言說方式成為不可能。
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 賽氏主要是在批判西方(準確的說是英國、法國和近來的北美)通過其經濟的、政治的以及學術的力量、以及自身所規定的一套術語和規則來建立一套二元對立的話語，在這套話語當中，高高在上的西方對位于一個被規訓的、沉默的東方“他者” 。
In the long history of the devolopment of orientalism , there are always two apparently different attitudes towards orient : one is contempt and enmity , that is uglify and demonize orient ; the other is appreciation and aspiration , that is beautify and poeticize orient 摘要在東方學的長期發展過程中，始終存在著兩種對東方表面上截然相反的態度：一種是對東方的輕蔑和仇視態度，表現為將東方丑化和妖魔化；另一種是欣賞和向往東方，表現為將其美化和詩意化。
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 對批評以及知識的世俗性的確信，使得賽氏得出了一個具有變革意義的結論：東方學是建構的，是種族中心主義的，其目的是凌駕于并且控制東方。
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 早期的賽氏從福柯處受益良多，但是后來賽氏在對對抗進行討論的時候，背離了福柯的理論，認為抵抗是可能的，東方學視野也是可以超越的。
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 根據賽氏，那些真實以及隱喻意義上的“流亡者”具有多重視野，因此可以超越于東方學之上，進行不同的言說，進行文化抵抗。
Imbued in this atmosphere , said poses himself as a subversive intellectual and challenges the prevalent orientalism 這一切使得賽氏以一名顛覆型的知識分子的姿態出現，質疑在西方學界鼎盛的東方學思潮。
Therefore , we should change the stereotype , emancipate orient from the disadvantageous ideology of orientalism 所以我們必須打破這種固有模式，將東方從對其非常不利的東方主義的意識形態中解放出來。
Discipline , knowledge and power the core argument of the orientalism and its illumination on the present literary criticism 的核心命題及其對當前文學批評的啟示意義
Said deconstructs the cultural hegemony of orientalism from the post - modernist standpoint 摘要賽義德從后現代主義的立場出發，對東方學中的文化霸權主義進行了解構。
How useful is said ' s concept of orientalism to historical research on asia or africa 薩義德的東方主義概念對于亞非歷史研究有多大用處？
An interpretation on said ' s orientalism - and the thought on the reality of contemporary china 兼及對當代中國現實的思考
Modern orient point in orientalizing itself : said ' s another deconstruction of orientalism 賽義德對東方學的另一種解構
Orientalism and the male chinese american images in chinese american literature 與美國華裔文學中的男性形象建構
The alimentary other chinese american literature and feminist orientalism 華美文學與女性主義東方主義
Chinese american literature from the perspective of orientalism 視野中的美國華裔文學
Disappearing butterfly : subversion of orientalism in mr . butterfly 對東方主義的顛覆