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注释： ①韦伯(Max Weber)曾在1916年的论文《物》中强调物的重要性，“只有通过物，人才能了解自己”，而且指出：“如果人能够充满爱地触摸物，能够洞穿物，那么一种新的文化就来临了”(32，36)。 ②“物转向”被西方很多学者用来概括当前这股“客体导向哲学”或“物的回归(return to things)”研究思潮，如本内特(Tony Bennett)和乔伊斯(Patrick Joyce)在论文集标题中使用了这一术语(Bennett and Joyce)；蒂西莱德(Babette Barbel Tischleder)认为这一思潮近年来还在“快速拓展”(17)；霍德(Ian Hodder)在专著中也多次论述了“物的回归”的起源和发展(15-17)。我国学者汪民安也以《物的转向》为题介绍了当前西方哲学社科领域的最新研究动态(载《马克思主义与现实》2015年第3期，第96-106页)。 ③张进对“物质性诗学的内涵、维度、叙事特征、生态意蕴和审美取向”等前沿话题作了专题研究，试图揭示物性观念与活态文化互补互证的诗学体系(17)。 ④格鲁新(Richard Grusin)将包括“新物质主义”“思辨实在论”等“客体导向哲学”思潮归纳为“非人类转向”。 ⑤这一时期的代表论文有包姆加顿(Linda Baumgarten)的《长筒皮袜与狩猎衬衫》("Leather Stocking and Hunting Shirts"; Martin and Garrison 169-94)，科恩(Joseph J.Corn)的《科技文本化：使用手册与物的阅读》("Textualizing Technics:Owner's Manuals and the Reading of Objects"; Martin and Garrison 251-76)等。 ⑥伍德沃德(Ian Woodward)指出，“现代消费社会是建立在区分的物质化(materialisation of distinction)基础之上的，也就是文化与社会地位重现于物品自身的再次编码”(113)。 ⑦布尔迪厄(Pierre Bourdieu)认为“礼物赠送是一种虚构，是个人和集体对于伪装成礼物，实则为经济计算和交换的利己行为的一种错误判断”(198)。 参考文献： [1]Arendt,Hannah.The Human Condition.Chicago:U of Chicago P,1958. 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