女权演讲稿（共19篇）

第1篇：演讲稿——女权

五十三年前，马丁路德金在林肯纪念堂前大声高呼我有一个梦想，他希冀着人权的平等。然而时至今日，我们仍然受到人权不平等的迫害，不管是女人，还是男人。所以，今天，我，要站在这里，再次向你们发出诚挚地呼唤——我有一个梦想，愿男女不同性别真正的人权平等，愿所有人一起来关注女权主义。

是的，今天，我要站在这，以一个男性的身份，向你们呼吁女权主义。是的，我是一名女权主义者，但我向来不太愿这么称呼自己，因为“女权”这两个字太有误导性了，如果一定要我自己选个词，我会叫自己“人权主义者”。因为不知道有多少人知道女权主义其实指的是男性与女性应该拥有平等权利和机会，它是性别间政治，经济和社会平等的理论。它既不仇视男性，也不是盲目太高女性，在这样的一个男权社会中，将这样一个理论称为女权主义其本身就值得深思。

所以我们呼唤女权主义，呼唤女性应该拥有和男性平等的权利和义务，女性应该和男性拥有同样多的就业机会，女性在应聘时应该没有“面容姣好”这一要求，用人单位应该给予同样工作的男女以同等的薪资。

所以我们呼唤女权主义，呼唤每个人平等的权利，不让个人的特点和能力被性别标签所掩盖，不论男女，都不会被他的染色体来决定他的命运，爱好，性格，特长，成就，而是让我们自己逐渐发现和获得。

再来看看现实生活中发生的事儿吧，和颐酒店女生遇袭的事件发生后，竟然有很多人评论称称女孩子不应该单独出门，女孩子应该保护好自己。多么可怕的逻辑，多么荒谬的建议啊，难道我们要让社会的错全部由女性来承担么？

想想吧，这就是赤裸裸的不平等，这就是男权社会下的文化现象，这就是男权社会下对于女性权利的漠视和歧视。

男生们，不要袖手旁观，我希望你们也能同我一样关注女权主义，其一，我们男生所最关心的人中，至少有百分之50%都将会是女性，其次，不知道在场的男生们是否想过？男生，同样是男权文化和社会规则的受害者，男权文化和性别刻板印象在束缚女性的同时也绑架了男性。

你是否觉得男人的压力太大不公平？你是否觉得将来逼你买房买车的丈母娘是最可怕的生物？你是否担忧过社会中的女性往往太物质只看重金钱？你是否苦恼自己不擅长和女性交流，或者觉得女生为什么有话不直说？你是否因为选了文科而背很多理科男的所瞧不起？

如果你有过以上疑问，希望现状能有所改变，那么你就已经同意了女权主义的许多基本观点了。

而以上这些还仅仅只是男性可能会意识到自我意识到的受害表现。还有很多男性很难意识到但是切实存在的伤害。

是，社会分工是必要的，男性与女性意味着很多特质的普遍性规律，但是时至今日，我们还要采取如此原始的肤浅的分工方式么？难道不应该按照个人能力和特点，谁适合睡谁上，不管性别。

现代女性仍然裹着一层看不见的裹脚布——这种无形的标签与人权歧视才是最可怕的最后，借用艾玛沃特森的演讲的最后：I am inviting you to step forward, to be seen to speak up, to be the "he" for "she".And to ask yourself if not me, who? If not now, when?

第2篇：Feminism女权主义演讲稿

Feminism 袁

Good morning, everyone.It’s my honor to stand here to give a presentation to you all.As you know, recently, Hillary Clinton has just announced that she would campaign for 2016 president of America.So that we find out the status of women in politics increased significantly.So there comes a new conception, feminism.And today, our group will introduce you this, maybe to you,strange topic.So our presentation has 3 parts, and I’m in charge of the first.Perhaps you would ask,why we talk about feminism? What’s the importance of that? I want to tell you a story.In 2012,December 16th,a college girl named Joyti Singh from new Delhi, the capital of India, went in a personal bus at 9 o’clock, after watching a movie, with a male friend.Just in this horrible bus , unfortunately, she was raped by 6 men and they even tortured her.Then she died soon in a hospital.After she died, however, one of criminal said like that, you can’t clap with one hand.It takes two hands to clap.A decent girl won’t roam around at 9 o’clock at night.A girl is far more responsible for rape than a boy.This girl was only 23 years old.This event set off a huge protest.People prayed for her and fight for the justice and woman’s right.Joyti Singh was then called India’s daughter.We can’t help thinking, why could such a thing happen in this civilized world? What’s exactly the meaning of a woman? Moreover, a more inhuman act still exist in some parts of Africa, which is female circumcision.This brutal act brings a lot of hurt to young women.That’s why we talk about feminism.So what’s the feminism? Please have my partner continue.Thank you.王

Now, as you see, this symbol represents feminism.It is based on Venus symbol.A Venus symbol is just like this.And there is a fist in the central, which means woman’s right.So how does feminism develop in history? Firstly, let’s look at western feminism.In the history of human society, the concept of human rights has been 200 years of history, but it does not include the feminist.We all know that there is quite a lot emprees in western history.So maybe status of women in the west is higher.In 1971, a great woman, Olympe de Gouges who wrote thedeclaration of rights of woman appealed for feminism initialy.And then, there came more feminist literatures.As known, Jane Austin and Bronte sisters.They are female writers and wrote books about women mainly.Jane Austin wrote Pride and prejudice.Jane Eyre, Gone with wind and Wuthering Heights by brontes.Until 19,20 century,women started the feminist movement and to fight for political rights.Many countries won the rights of vote for women.And now, we are all familiar with the iron lady, Margaret Thatcher and Hillary Clinton.While back in China, feminism has a tougher development.This is our ancient women and what they believed in.Maybe ridiculous for now, right? We did have some powerful women, like 吕后，武则天，慈禧.But they were not accepted by the traditional views of society.After 1912, as society developed, feminism improved a lot, too.Women started to aquire education and advanced ideas.So we know such a lot progreive females, such as Song sisters, Qiujin and so on.And then, how is feminism like today? I’d love to let my another partner to introduce.Thank you all.贾

Thank my partners for paving the way for me.From their presentation, you may get a general idea about feminism.However, you may ask, we are living in this relatively stable community, we girls don’t really worry about go out at night or horrible bodily harm.And historic great women have strived for lots of rights.Maybe we are satisfied.We don’t need feminism at all.But does not female discrimination really exist in China? Actually, our fights for women are not enough yet.Since ancient times, women are not allowed to take part in politics.Even now, men has an absolute advantage in politics.Furthermore, woman’s career is harder than men’s all the time.What’s more, the social status of woman is always below that of man.In our culture, while a high-educated woman is under the preure of public opinion.Why do people have a total different attitude towards a man and a woman who are in the same situation.We always pay attention to leftover women but never say leftover men.Similarly, social perspective to a woman who has a succeful career is more in her personal life, maybe her unsucceful marriage, instead of her work.Are women only able to help the husband and take care of children at home? I think it is right that women should get as same respect as men.But sadly I can say that there is no one country in the world where all women can expect to receive these rights.Do you guys know her? This is Emma Watson.Perhaps you don’t.But you must know this.And now, she is a UN Women Goodwill Ambaador.And she launched a campaign called “HeForShe” in 2014,which is a wide feminism movement.She points out that the definition of feminism is: “The belief that men and women should have equal rights and opportunities.It is the theory of the political, economic and social equality of the sexes.”

In my opinion, the biggest obstacle of Chinese feminism is women ourselves.We girls are supposed to clearly recognize the importance of struggle for feminism and really do something for it.Also, boys—I would like to take this opportunity to invite your join.Gender equality is your iue too.We want to try and encourage as many men and boys as poible to be advocates for gender equality.I suppose you guys, boys or girls, would believe the equality and freedom.You are going to be fathers and mothers.You are going to teach your children.You have the responsibility to tell next generation that whether you are a boy or a girl, you should fight for a uniting and equal world!That’s all what I want to say.Thanks for your listening.Thank you all.

第3篇：Emma Watson联合国女权主义演讲稿

艾玛沃特森演讲全文(中英双语)

Thank you all for being here for this important moment.These men from all over the world have decided to make gender equality a priority in their lives and in their universities.Thank you for making this commitment.非常感谢你们能在此见证这样一个重要的时刻。这些来自世界各地的人们已经决定把性别平权作为他们人生当中和大学校园里的一个重要议题。感谢你们的付出。

I graduated from university four years ago.I had always dreamed of going, and I know how fortunate I am to have had the opportunity to do so.四年前，我大学毕业。我曾经一直梦想着自己可以去大学读书，并庆幸自己能有机会实现。

Brown became my home, my community, and I took the ideas and the experiences I had there into all of my social interactions, into my work place, into my politics, into all aspects of my life.I know that my university experience shaped who I am.And of course it does for many people.布朗大学成为了我的家，我的归属。我把我在布朗大学里的想法和经历贯彻到我的社交、工作、政治以及生活的方方面面。我知道我在大学时期的经历塑造了今天的自己。当然，很多人都是如此。

But what if our experience in university shows us that women don't belong in leadership? What if it shows us that, yes, women can study, but they shouldn't lead a seminar? What if, as still in many places around the world, it tells us that women don't belong there at all? What if, as is the case in far too many universities, we are given the meage that sexual violence isn't actually a form of violence?

但是，如果大学告诉我们女性不能成为领袖;告诉我们是的，女性可以求学，但不能主持研讨会;告诉我们，就像世界上很多地区仍然表现的那样，女性根本不能上大学;像太多校园里的情况那样，让我们接受性暴力其实不属于暴力，我们该怎么办?

But, we know that if you change students' experiences so that they have different expectations of the world around them, expectations of equality, society will change.但是我们知道，如果大学改变了学生的经历，让他们对周遭的世界、对男女平等有了不同的期待，那么整个社会就将改变。

As we leave home for the first time to study at the places that we have worked so hard to get, we must not see or experience double standards.We need to see equal respect, leadership and pay.当我们第一次离开家去千辛万苦考取的学校求学时，我们不应当目睹和经历双重标准。我们应该看到同等的尊重、领导力和回报。The university experience must tell women that their brain power is valued, and not just that, but that they belong within the leadership of the university itself.大学不仅要告诉女性她们的头脑是有价值的，还要告诉她们在大学里女性也可以成为领袖人物。

And so importantly right now, the experience must make it clear, that the safety of women, minorities, and anyone who may be vulnerable is a right, not a privilege.现如今同样重要的是，大学必须清楚地让学生知道：女性、少数族群和其他弱势群体的安全问题绝不是特权，而是他们的基本权利。

A right that will be respected by a community that believes and supports survivors, and that recognizes that when one person's safety is violated, everyone feels their own safety is violated.这种基本权利将被一个支持幸存者并且相信若某一人的安全被侵犯，所有人都感同身受的社会所尊重。

A university should be a place of refuge that takes action against all forms of violence.That's why we believe that students should leave university believing in, striving for and expecting societies of true equality.Society of true equality in every sense.And universities have the power to be a vital catalyst for that change.大学应该是一个反对各种暴力行为的庇护所。这就是为什么我们认为一个离开大学的毕业生应该坚信且期待一个真正平等的社会，并为之努力奋斗。真正的平等应该体现在社会各个方面，大学有能力成为这种变革的重要加速器。

Our ten impact champions have made this commitment and with their work, we know that they will inspire students, and other universities and schools acro the world to do better.我们的十位影响力冠军为此做出了巨大贡献。通过他们的工作，我们知道他们将会激励学生和世界上其他的大学和学院做得更好。

I am delighted to introduce this report on our progre, and I am eager to hear what's next.Thank you so much.我很高兴能够引荐这个进展报告，也非常期待他们接下来的展示。非常感谢。

Thank you so much!

非常感谢你们!

第4篇：女权

女权（Feminism）又称女权主义，女性主义。是指一个主要以女性经验为来源与动机的社会理论与社会运动。在对社会关系进行批判之外，许多女性主义的支持者也着重于性别不平等的分析以及推动妇女的权利、利益与议题。女性主义理论的目的在于了解不平等的本质以及着重在性政治、权力关系与性意识（sexuality）之上。女性主义政治行动则挑战诸如生育权、堕胎权、教育权、家庭暴力、产假（maternity leave）、薪资平等、投票权、性骚扰、性别歧视与性暴力等等的议题。女性主义探究的主题则包括歧视、刻板印象、物化（尤其是关于性的物化）、身体、家务分配、压迫与父权。女性主义的观念基础是认为，现时的社会建立于一个男性被给予了比女性更多特权的父权体系之上。

现代女性主义理论主要、但并非完全地出自于西方的中产阶级学术界。不过，女性主义运动是一个跨越阶级与种族界线的社会运动。每个文化下面的女性主义运动各有其独特性，并且会针对该社会的女性来提出议题，比如苏丹的性器割除（genital mutilation，请见女性割礼）或北美的玻璃天花板效应（gla ceiling）。而如强奸、乱伦与母职则是普世性的议题。

历史

早期的女权主义者与最初的女权运动通常被称为“第一波女性主义”（the first-wave），而1960年之后的女权主义被称为“第二波女性主义”（the second-wave）。也有所谓的第三波女性主义（the third-wave），但是女性主义者之间对于其存在必要性、贡献与概念意见不一。这三个“波”之所以如此称呼，是因为就像海浪般，一个接一个永不间断，后来者运用了前行者的贡献与资源。

现代女权主义有个非常重要的支援因素就是人类学家玛格丽特·米德（Margaret Mead）出版的《三个原始部落的性别与气质》（Sex and Temperament in Three Primitive Societies，1935年）一书。她是哥伦比亚大学的教授，也是美国女性主义的主要领导人之

一、贝拉·艾布札格（Bella Abzug）所就读的大学。在乔治·赫伯特·米德（George Herbert Mead）的书中报告说，乍蒙布里族（Tchambuli）部落中的女性拥有支配地位，却没有造成任何问题。这本书使得艾布札格那个时代的知识份子相信，欧洲对于男性气质（masculinity）与女性气质（femininity）的观念是非常文化取向的，而非不可抹灭的天性。

大部分的女性主义者在政治上采取整体观的行动路线，他们相信马丁·路德·金所说的：“任何一个地方发生的不公义都是对所有地方公义的威胁。（A threat to justice anywhere is a threat to justice everywhere.）”

影响

编辑

有些女权运动者认为以下这些方面仍有许多需要努力的地方，但有些并不同意，并且声称基本上已经赢了这场奋战。对公民权的影响

女性主义在西方社会取得了不少重要的影响，当中包括女性投票权；较为平等的工资；提出离婚的主动权与“无过失离婚”的出现；安全堕胎与结扎的权利；获得大学教育的权利等。

对语言的影响

很多说英语的女性主义者都支持使用无性别意识的语言，例如以“Ms”统指所有已婚和未婚的女性，或在不清楚性别时用“他（he）或她（she）”指明，而不只是用“他”。女性主义者也支持使用包含二性元素的语言，例如以“humanity”取代“mankind”（指人类）。女性主义者希望改变语言的运用，并非希望要求女性有平等权利或在政治论述中取得影响。它可以被视为改变有“性别歧视”元素的语言的尝试，提出在英语中很多具有重男性色彩的例子（如用“他”（he）影容婴孩）。女性主义者认为语言直接地影响了现实中的观念（见萨丕尔-沃夫假说）。在后殖民女性主义中，语言并不像西方国家一样受到注目，因为很多非印欧语系的语言都没有性别语法。

女性就业率的增加

女性主义运动带来了美国和欧洲女性就业率的大幅度上升。1950年代美国婚后女性就业率仅为11%，甚至少于1920年代。经历了在1960年代、1970年代伴随着带有浓烈地左翼色彩的民权运动而出现的的女性运动高潮后，1978年美国已婚女性就业率上升到50%。1997年达到61%，在21世纪初头几年的经济繁荣期时，认同“返回家庭相夫教子”的“选择女性主义”回潮，已婚女性就业率曾经回落到54%，在2008年底世界金融危机爆发后，因为生活压力增大所迫，美国已婚女性就业率重新上扬，在2010年上升到69%左右，与在改革开放30多年后婚后女性就业率下降到77%的中国大陆已相差不远。艾玛沃森联合国女权主义演讲稿原文(中英对照)

近期出任“联合国妇女署亲善大使”的艾玛.沃森，上周六在联合国和联合国秘书长潘基文等一起出席促进性别平等的活动“HeForShe（他为了她）”，并发表了12分钟演讲，呼吁男女平等，男性也该参与，不要置身事外。24岁的艾玛虽然声音有点颤抖，但发言真诚且动情，结尾一句“如果不是我，谁会站出来？如果不是现在，要到何时？”博得大会起立鼓掌。视频和演讲文字片段在昨天引爆微博后，众多网友点赞称艾玛是“三次元的赫敏”“真正的女神”，还有网友想到了《哈利波特》中赫敏组织的家养小精灵权益促进会。

六个月前，联合国妇女署宣布艾玛沃森被指派为亲善大使。她将“从事于年轻女性赋权的工作，并将倡导推进联合国妇女署发起的HeForShe”运动。早在2012年，沃特森成为女性教育运动的亲善大使。

艾玛对从事于HeForShe运动的工作感到尤其兴奋。同时她也将支持联合国妇女署有关年轻女性战略支柱的相关工作，包括经济赋权、抵制妇女暴力、政治参与权、和平及安全等方面。

以下为艾玛.沃森演讲全文（中英对照），感谢译者@HathorOfDendera的贡献：

Emma Watson: Gender equality is your iue too

艾玛 沃森：性别平等也关乎你

Speech by UN Women Goodwill Ambaador Emma Watson at a special event for the HeForShe campaign, United Nations Headquarters, New York, 20 September 2014

联合国妇女亲善大使艾玛?沃森在2014年9月20日纽约联合国总部为“他为她”运动举行的特别活动上的演讲

Today we are launching a campaign called “HeForShe.”

I am reaching out to you because I need your help.We want to end gender inequality—and to do that we need everyone to be involved.This is the first campaign of its kind at the UN: we want to try and galvanize as many men and boys as poible to be advocates for gender equality.And we don’t just want to talk about it, but make sure it is tangible.今天，我们启动了一项名为“他为她”的运动。

我向你伸出手，因为我需要你的帮助。我们希望终结性别不平等——为此，我们需要所有人都参与其中。

这是联合国同类运动中的第一项：我们希望努力并激励尽可能多的男人和男孩倡导性别平等。而且希望这（性别平等）不只是空谈，而是确确实实的看得见摸得着。

I was appointed six months ago and the more I have spoken about feminism the more I have realized that fighting for women’s rights has too often become synonymous with man-hating.If there is one thing I know for certain, it is that this has to stop.For the record, feminism by definition is: “The belief that men and women should have equal rights and opportunities.It is the theory of the political, economic and social equality of the sexes.”

六个月前，我被任命为联合国妇女亲善大使。而随着我谈论女权主义越多，我越发现，“争取女性权益”太容易被当作是“憎恨男人”的同义词。如果说有一件事是我确实知道的，那就是，这样的误解必须停止。

必须郑重声明，女权主义的定义是：“相信男性和女性应该拥有平等权利和机会。它是性别间政治、经济和社会平等的理论。”

I started questioning gender-based aumptions when at eight I was confused at being called “boy,” because I wanted to direct the plays we would put on for our parents—but the boys were not.When at 14 I started being sexualized by certain elements of the pre.When at 15 my girlfriends started dropping out of their sports teams because they didn’t want to appear “muscly.”

When at 18 my male friends were unable to expre their feelings.8岁时，我开始质疑某些基于性别的假设。我不明白，为什么我想在为家长上演的戏剧里担任导演，就会被说成“专横”，而男孩们则不会；

14岁时，我开始被媒体报道的某些元素性别化；

15岁时，我的女性朋友们开始退出各自的运动队，因为她们不希望显得“肌肉发达”；

18岁时，我的男性朋友们无法表达他们的感受。

I decided I was a feminist and this seemed uncomplicated to me.But my recent research has shown me that feminism has become an unpopular word.Apparently I am among the ranks of women whose expreions are seen as too strong, too aggreive, isolating, anti-men and, unattractive.Why is the word such an uncomfortable one?

我认为自己是一名女权主义者，这（身份认定）对我来说并不难。但我最近的调查发现，女权主义已经成为一个不受欢迎的词。

显然，我成了那些言辞看起来过于强势、过于激进、孤立、反男性、不吸引人的女性行列中的一员。

为什么这个词如此令人不安？

I am from Britain and think it is right that as a woman I am paid the same as my male counterparts.I think it is right that I should be able to make decisions about my own body.I think it is right that women be involved on my behalf in the policies and decision-making of my country.I think it is right that socially I am afforded the same respect as men.But sadly I can say that there is no one country in the world where all women can expect to receive these rights.No country in the world can yet say they have achieved gender equality.我来自英国，我认为身为女性，我应该和男性同行获得一样的报酬。我认为我应该自己为自己的身体做决定。我认为应该有女性代表我参与政治，以及我的国家的决策制定。我认为在社会上，我应该和男性获得相同的尊重。但遗憾的是，世界上没有一个国家能使所有的女性都能获得上述权利。

世界上没有一个国家能说，他们已经实现了性别平等。

These rights I consider to be human rights but I am one of the lucky ones.My life is a sheer privilege because my parents didn’t love me le because I was born a daughter.My school did not limit me because I was a girl.My mentors didn’t aume I would go le far because I might give birth to a child one day.These influencers were the gender equality ambaadors that made who I am today.They may not know it, but they are the inadvertent feminists who are.And we need more of those.And if you still hate the word—it is not the word that is important but the idea and the ambition behind it.Because not all women have been afforded the same rights that I have.In fact, statistically, very few have been.这些权利，我认为是每个人都该享有，然而（事实是）我只是众多幸运儿中的一个。我的生活是完完全全的特例，因为我的父母没有因为我生为女儿而减少对我的爱，我的学校没有因为我是女孩而限制我，我的导师没有因为我将来可能要生孩子而认为我会走不远。这些影响了我的人，都是性别平等大使，是他们造就了今天的我。他们也许并不知道，但他们是无心的女权主义者。而我们现在，则需要更多这样的人。所以，如果你仍然憎恨这个词——重要的不是这个词，而是它背后的想法和抱负。因为并不是所有女性都能够享有我所拥有的权利。事实上，从统计数据看，真的非常少。

In 1997, Hilary Clinton made a famous speech in Beijing about women’s rights.Sadly many of the things she wanted to change are still a reality today.But what stood out for me the most was that only 30 per cent of her audience were male.How can we affect change in the world when only half of it is invited or feel welcome to participate in the conversation?

1997年，希拉里?克林顿在北京做了一个关于女性权益的着名演讲。很遗憾，很多她希望改变的事实今天仍存在。

我注意到，听众里只有30%是男性。当只有世界上的一半的人参与并融入这场对话时，我们怎么可能做出影响世界的改变？

Men—I would like to take this opportunity to extend your formal invitation.Gender equality is your iue too.Because to date, I’ve seen my father’s role as a parent being valued le by society despite my needing his presence as a child as much as my mother’s.男人们——我希望利用这个机会正式的邀请你们加入。性别平等也与你们有关。

因为到目前为止，我看到，我父亲作为家长所发挥的作用被社会所低估，虽然作为孩子，我所需要的他的陪伴和我需要母亲的一样多。

I’ve seen young men suffering from mental illne unable to ask for help for fear it would make them look le “macho”—in fact in the UK suicide is the biggest killer of men between 20-49;eclipsing road accidents, cancer and coronary heart disease.I’ve seen men made fragile and insecure by a distorted sense of what constitutes male succe.Men don’t have the benefits of equality either.我看到，年轻男性因为害怕自己显得不够“男子汉大丈夫”，从而在承受心理困扰时窘于寻求帮助——事实上，在英国，自杀已经是20-49岁男性的第一死亡原因，比交通事故、癌症和冠心病造成的死亡都多。我看到，男人因为对男性成功的扭曲理解而感到脆弱和不安全。性别不平等对男性也没有好处。

We don’t often talk about men being imprisoned by gender stereotypes but I can see that that they are and that when they are free, things will change for women as a natural consequence.If men don’t have to be aggreive in order to be accepted women won’t feel compelled to be submiive.If men don’t have to control, women won’t have to be controlled.我们并不常谈及男人因为性别刻板印象而入狱，不过我可以看到，事情真是这样。并且当他们自由时，女性的境遇也会自然发生变化。

如果男性不再为了被认可而变得强势好斗，女性也不会再感到被迫逆来顺受。如果男性不再被迫掌控一切，女性也不会再被迫受掌控。

Both men and women should feel free to be sensitive.Both men and women should feel free to be strong… It is time that we all perceive gender on a spectrum not as two opposing sets of ideals.男人和女人都可以敏感；男人和女人都可以强壮……是时候把性别理解为光谱，而不是南辕北辙的两派。

If we stop defining each other by what we are not and start defining ourselves by what we are—we can all be freer and this is what HeForShe is about.It’s about freedom.I want men to take up this mantle.So their daughters, sisters and mothers can be free from prejudice but also so that their sons have permiion to be vulnerable and human too—reclaim those parts of themselves they abandoned and in doing so be a more true and complete version of themselves.如果我们不再把对方定义为自己的对立面，而是把对方定义为我们的一员——我们都会更加自由。这就是“他为她”运动所倡导的。这就是自由。

我希望男性负起这个责任。这样他们的女儿、姐妹和母亲都能够拥有免于偏见的自由，同时，他们的儿子也能被允许脆弱和感性——拥有这些他们曾经摈弃的特质，他们才是更真实和完整的自己。

You might be thinking who is this Harry Potter girl? And what is she doing up on stage at the UN.It’s a good question and trust me I have been asking myself the same thing.I don’t know if I am qualified to be here.All I know is that I care about this problem.And I want to make it better.And having seen what I’ve seen—and given the chance—I feel it is my duty to say something.English statesman Edmund Burke said: “All that is needed for the forces of evil to triumph is for enough good men and women to do nothing.”

你可能会想，这个从《哈利波特》里走出的姑娘是谁？她在联合国的讲台上做什么？这是一个好问题。相信我，我也问过自己相同的问题。我不知道我是否够格站在这里。我所知道的是我关心这个问题。我希望它能变好。

同时，因为我目睹过那些事情——并且我又有机会——我感到自己有责任说些什么。英国政治家埃德蒙德?伯克曾说：“恶势力要想取胜很容易，只要足够多的、善良的男人和女人们什么都不做就可以了。”

In my nervousne for this speech and in my moments of doubt I’ve told myself firmly—if not me, who, if not now, when.If you have similar doubts when opportunities are presented to you I hope those words might be helpful.Because the reality is that if we do nothing it will take 75 years, or for me to be nearly a hundred before women can expect to be paid the same as men for the same work.15.5 million girls will be married in the next 16 years as children.And at current rates it won’t be until 2086 before all rural African girls will be able to receive a secondary education.当我为这次演讲感到紧张和疑虑时，我坚定的告诉自己——如果不是我，那又该是谁；如果不是现在，那又该是何时？如果当你面对机会时也有类似的疑虑，希望这些话能对你有所帮助。

因为现实是，如果我们什么也不做，那么女性实现与男性同工同酬需要花上75年，而要我说，这恐怕得花上几乎一百年。1550万女孩会在未来16年被迫童婚。同时，按现在的发展速度，在2086年以前，非洲农村都无法实现所有女孩都能接受中等教育。

If you believe in equality, you might be one of those inadvertent feminists I spoke of earlier.And for this I applaud you.We are struggling for a uniting word but the good news is we have a uniting movement.It is called HeForShe.I am inviting you to step forward, to be seen to speak up, To be the he for she.And to ask yourself if not me, who, if not now when.Thank you.如果你相信平等，你可能是我前头说到的那些无心的女权主义者的一员。

为此，我为你鼓掌喝彩。

我们正在努力争取一个团结的世界，好消息是，我们已经有了一个团结的运动。它叫做“他为她”。我邀请你站出来，展示自己，畅所欲言，成为一个为女性权益奋斗的男性。以及，问自己：如果不是我，那又该是谁；如果不是现在，那又该是何时！

谢谢。

第5篇：女权

1.

Today we are launching a campaign called “HeForShe.”I am reaching out to you because I need your help.We want to end gender inequality—and to do this we need everyone involved.This is the first campaign of its kind at the UN: we want to try and galvanize as many men and boys as poible to be advocates for gender equality.And we don’t just want to talk about it, but make sure it is tangible.2.

I was appointed as Goodwill Ambaador for UN Women 6 months ago.The more I spoke about feminism, the more I realized that fighting for women’s rights has too often become synonymous with man-hating.If there is one thing I know for certain it is that this has to stop.For the record, feminism by definition is the belief that men and women should have equal rights and opportunities.It is the theory of the political, economic and social equality of the sexes.3.

I started questioning gender-based aumptions a long time ago.When I was at eight I was confused at being called “boy,” because I wanted to direct the plays we would put on for our parents—but the boys were not.When at 14, I started being sexualized by certain elements of the media.When at 15, my girlfriends started dropping out of their beloved sports teams because they didn’t want to appear “muscly.” When at 18, my male friends were unable to expre their feelings.1.I decided I was a feminist and this seemed uncomplicated to me.But my recent research has shown me that feminism has become an unpopular word.Women are choosing not to identify as feminists.Apparently I am among the ranks of women whose expreions are seen as too strong, too aggreive, isolating, anti-men, unattractive even.2.

Why has the word become such an uncomfortable one? I am from Britainand I think it is right I am paid the same as my male counterparts.I think it is right that I should be able to make decisions about my own body.I think it is right that women be involved on my behalf in the policies and decisions that will affect my life.I think it is right that socially, I am afforded the same respect as men.3.

But sadly, I can say that there is no one country in the world where all women can expect to see these rights.No country in the world can yet say that they have achieved gender equality.These rights I considered to be human rights.4.

But I am one of the lucky ones.My life is a sheer privilege because my parents didn’t love me le because I was born a daughter.My school did not limit me because I was a girl.My mentors didn’t aume that I would go le far because I might give birth to a child one day.These influences, with the gender equality ambaadors, made me who I am today.They may not know it but they are the inadvertent feminists who are changing the world today.We need more of those.1.And if you still hate the word—it’s not the word that is important.It’s the idea and the ambition behind because not all women have been afforded the same rights that I have.In fact, statistically, very few have been.2.

In 1997, Hillary Clinton made a famous speech inBeijingabout women’s rights.Sadly, many of the things that she wanted to change are still true today.What struck me the most was that le than 30% of the audience was male.How can we effect change in the world when only half of it is invited or felt welcomed to participate in the conversation?

3.

Men, I would like to take this opportunity to extend your formal invitation.Gender equality is your iue, too.Because to date, I’ve seen my father’s role as a parent being valued le by society despite my needing his presence as a child as much as my mother’s.I’ve seen young men suffering from mental illne, unable to ask for help for fear it would make them le of a man.In fact, in theUK, suicide is the biggest killer of men between 20 to 49, eclipsing road accidents, cancer and coronary heart disease.I’ve seen men made fragile and insecure by a distorted sense of what constitutes male succe.Men don’t have the benefits of equality, either.4.

We don’t often talk about men being imprisoned by gender stereotypes but I can see that they are.And when they are free, things will change for women as a natural consequence.If men don’t have to be aggreive in order to be accepted, women won’t feel compelled to be submiive.If men don’t have to control, women won’t have to be controlled

5.

Both men and women should feel free to be sensitive.Both men and women should feel free to be strong.It is time that we all perceive gender as a spectrum instead of two sets of opposing ideals.If we stop defining each other by what we are not and start defining ourselves by who we are, we can all be freer and this is what HeForShe is about.It’s about freedom.I want men to take up this mantle so that their daughters, sisters and mothers can be free from prejudice but also so that their sons have permiion to be vulnerable and human too, reclaim those parts of themselves they abandoned and in doing so, be a more true and complete version of themselves.6.

You might be thinking: who is this Harry Potter girl? And what is she doing speaking at the UN? And it’s really a good question.I’ve been asking myself the same thing.All I know is that I care about this problem and I want to make it better.And having seen what I’ve seen and given the chance, I feel it is my responsibility to say something.Statesman Edmund Burke said “all that is need for the forces of evil to triumph is for good men and women to do nothing.”

7.

In my nervousne for this speech and in my moments of doubt, I’ve told myself firmly: if not me, who? If not now, when? If you have similar doubts when opportunity are presented to you, I hope those words will be helpful.Because the reality is that if we do nothing, it will take 75 years or for me nearly 100 before women can expect to be paid the same as men for the same work.15.5 million girls will be married in the next 16 years as children.And at current rates, it won’t be until 2086 before all rural African girls can have a secondary education.8.

If you believe in equality, you might be one of the inadvertent feminists that I spoke of earlier and for this I applaud you.We are struggling for a uniting world but the good news is we have a uniting movement.It is called HeForShe.I am inviting you to step forward, to be seen and to ask yourself: if not me, who;if not now, when.Thank you very very much.

第6篇：艾玛沃特森女权演讲稿

艾玛沃特森女权演讲稿

艾玛沃特森女权演讲稿由管理资料网整理，艾玛·沃特森近日在瑞士小镇达沃斯举办的第45届世界经济论坛年会上，发表了五分钟的演说，再次呼吁女性权益和性别平等。艾玛作为联合国妇女署的全球亲善大使，发起了名为“Impact 10X10X10”的倡议，该倡议将成为全球行动“HeForShe”的重要部分。

艾玛沃特森女权演讲稿

Since HeForShe launched in New York last September, I think it would be fair to say that my colleagues and I have been stunned by the response.The HeForShe conference was watched over 11 million times, sparking

billion social media conversations, culminating in the #HeForShre hashtag becoming so popular that Twitter painted it on the walls of its headquarters.And men from almost every country in the world signed up to our commitment.Everyone, from Desmond Tutu to Prince Harry to Hillary Clinton to Yoko Ono have iued their support or contacted us since September 20th.Everything from marathons being run, merchandise being created, 15-year-old boys writing to national newspapers deploring female discrimination, young girls collecting hundreds of signatures – it’s all happened in the last four months.I couldn’t have dreamed it, but it’s happened.Thank you so much.Thank you so much for watching and thank you so much for your support.So what is IMPACT 10x10x10? It’s about engaging governments, businees, and universities and having them make

concrete commitments to gender equality.But I want to hear from the human beings that are behind these organizations.I spoke about some of my story in September;what are your stories?

Girls, who have been your mentors? Parents, did you make sure you treated your children equally? If so, how have you done it?

Husbands, have you been supporting your female partner privately so she can fulfill her dreams too?

Young men, have you spoken up in a conversation when a woman was casually degraded or dismied? How did this affect you? How did this affect the woman you stepped up for?

Busine men, have you mentored, supported, or engaged women in leadership positions? Writers, have you challenged the language and imagery used to portray women in the media?

CEOs: Have you implemented the women’s empowerment principles in your own company? What change have you seen? Are you someone that has been persuading men to become He for Shes and collecting their signatures for their website? How many have you got?

We want to know.We want to hear from you.One of the biggest pieces of feedback I’ve had since my speech is that men and women want to help but they aren’t sure how best to do it.Men say they’ve signed the petition.‘What now?’ The truth is, the ‘what now’ is down to you.What your He for She commitment will be is personal and there is no best way.Everything is valid.Decide what your commitment is, make it public, and then please report back to us on your progre so that we can share your story.We want to support, guide and reinforce your efforts.IMPACT 10x10x10 is about concrete commitments to change, the visibility of these commitments and the measurability of them, too.How has the campaign impacted me so far?

I’ve had my breath taken away when a fan told me that since watching my speech she has stopped herself being beaten up by her father.I’ve been stunned by the amount of men in my life that have contacted me since my speech to tell me to keep going, and that they want to make sure that their daughters will still be alive to see a world where women have parity economically and politically.While I would love to claim that uh…this campaign and the results of it are a result of my incredible speech writing skills, I know that it is not.It is because the ground is fertile.It is my belief that there is a greater understanding than ever that women need to be equal participants in our homes, in our societies, in our governments and in our workplaces, and they know that the world is being held back in every way because they are not.Women share this planet 50/50 and they are under – underrepresented, their potential astonishingly untapped.We are very excited to be launching IMPACT 10X10X10 to bring He for She into its next phase.If you’re a He for She, and I’m auming you are because otherwise you’d be in somebody else’s pre conference right now, I’m here to ask YOU: What is the impact you can have? How, what, where, when, and with whom?

We want to help.We want to know.And we want to here from you.Thank you

very much./fanwen/1545

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第7篇：Emma Watson联合国女权主义会议演讲英文演讲稿

Emma Watson联合国女权主义会议演讲

英文演讲稿

以下这篇英文演讲稿是美国著名女演员emma watson在联合国女权主义演讲原文，由应届毕业生演讲稿网站整理提供，希望大家能够喜欢。

today we are launching a campaign called “he for she.”

i am reaching out to you because i need your help.we want to end gender inequality—andto do that we need everyone to be involved.this is the first campaign of its kind at the un: we want to try and galvanize as manymen and boys as poible to be advocates for gender equality.and we don’t just want to talk about it, but make sure it is tangible.i was appointed six months ago and the more i have spoken about feminism, the more i have realized that fighting for women’s rights has too often become synonymous with man-hating.if there is one thing i know for certain, it is that this has to stop.for the record, feminism by definition is: “the belief that men and women should have equal rights and opportunities.it is the theory of the political, economic and social equality of the sexes.”

i started questioning gender-based aumptions when at eight i was confused at being called “boy,” because i wanted to direct the plays we would put on for our parents—but the boys were not.when at 14, i started being sexualized by certain elements of the pre.when at 15, my girlfriends started dropping out of their sports teams because they didn’t want to appear “muscly.”

when at1 8, my male friends were unable to expre their feelings.i decided i was a feminist and this seemed uncomplicated to me.but my recent research has shown me that feminism has become an unpopular word.apparently, i am among the ranks of women whose expreions are seen as too strong, too aggreive, isolating, anti-men and, unattractive.why is the word such an uncomfortable one?

i am from britain and think it is right that as a woman i am paid the same as my male counterparts.i think it is right that i should be able to make decisions about my own body.i think it is right that women be involved on my behalf in the policies and decision-making of my country.i thinkit is right that socially i am afforded the same respect as men.but sadly i can say that there is no one country in the world where all women can expect to receive these rights.no country in the world can yet say they have achieved gender rights i consider to be human rights but i am one of the lucky ones.my life is a sheer privilege because my parents didn’t love me le because i was born a daughter.my school did not limit me because i was a girl.my mentors didn’t aume i would go le far because i might give birth to a child one day.these influencers were the gender equality ambaadors that made who i am today.they may not know it, but they are the inadvertent feminists who are.and we need more of those.and if you still hate the word—it is not the word that is important but the idea and the ambition behind it.because not all women have been afforded the same rights that i have.in fact, statistically, very few have been.in 1997, hilary clinton made a famous speech in beijing about women’s rights.sadly many of the things she wanted to change are still a reality today.but what stood out for me the most was that only 30 percent of her audience were male.how can we affect change in the world when only half of it is invited or feel welcome to participate in the conversation?

men—i would like to take this opportunity to extend your formal invitation.gender equality is your iue too.because today, i’ve seen my father’s role as a parent being valued le by society despite my needing his presence as a child as much as my mother’s.i’ve seen young men suffering from mental illne unable to ask for help for fear itwould make them look le “macho”—in fact in the uk suicide is the biggest killer of men between 20-49;eclipsing road accidents, cancer and coronary heart disease.i’ve seen men made fragile and insecure by a distorted sense of what constitutes male succe.men don’t have the benefits of equality either.we don’to ften talk about men being imprisoned by gender stereotypes but i can see that that they are and that when they are free, things will change for women as anatural consequence.if men don’t have to be aggreive in order to be accepted women won’t feel compelled to be submiive.if men don’t have to control, women won’t have to be controlled.both men and women should feel free to be sensitive.both men and women should feel free to be strong… it is time that we all perceive gender on a spectrum not as twoopposing sets of ideals.if we stop defining each other by what we are not and start defining ourselves by what we are—we can all be freer and this is what heforshe is about.it’s about freedom.i want men to take up this mantle.so their daughters, sisters and mothers can be free from prejudice but also so that their sons have permiion to be vulnerable and human too—reclaim those parts of themselves they abandoned and in doing so be amore true and complete version of themselves.you might be thinking who is this harry potter girl? and what is she doing up on stage atthe un.it’s a good question and trust me i have been asking myself the samething.i don’t know if i am qualified to be here.all i know is that i care about this problem.and i want to make it better.and having seen what i’ve seen—and given the chance—i feel it is my duty to say something.english statesman edmund burke said: “all that is needed for the forces of evilto triumph is for enough good men and women to do nothing.”

in my nervousne for this speech and in my moments of doubt i’ve told myself firmly—if not me, who, if not now, when.if you have similar doubts when opportunities are presented to you i hope those words might be helpful.because the reality is that if we do nothing it will take 75 years, or for me to be nearlya hundred before women can expect to be paid the same as men for the same million girls will be married in the next 16 years as children.and at current rates it won’t be until 2086 before all rural african girls will be able to receive a secondary education.if you believe in equality, you might be one of those inadvertent feminists i spoke ofearlier.and for this i applaud you.we are struggling for a uniting word but the good news is we have a uniting movement.it is called heforshe.i am inviting you to step forward, to be seen to speakup, to be the he for she.and to ask yourself if not me, who, if not now when.thank you.

第8篇：女权主义。赫敏演讲

I was appointed six months ago and the more I have spoken about feminism the more I have realized that fighting for women’s rights has too often become synonymous with man-hating.If there is one thing I know for certain, it is that this has to stop.For the record, feminism by definition is the belief that men and women should have equal rights and opportunities.It is the theory of the political, economic and social equality of the sexes.I started questioning gender-based aumptions a long time ago.When I was 8, I was confused being called boy’, because I wanted to direct the plays we would put on for our parents but the boys were not.When I was 14, I started being sexualized by certain elements of media.When I was 15.My girlfriends started dropping out of their sports teams because they didn’t want to appear ‘muscly’.When I was 18, my male friends were unable to expre their feelings.I decided that I was a feminist and this seemed uncomplicated to me.But my recent research has shown me that feminism has become an unpopular word.Women are choosing not to identify as feminists.Apparently I am among the ranks of women whose expreions are seen as too strong, too aggreive, isolating, and anti-men, unattractive even.Why has the word become such an uncomfortable one?

I am from Britain.And I think it is right I am paid the same as my male counterparts.I think it is right that I should be able to make decisions about my own body.I think it is right that women be involved on my behalf in the policies and decision-making of my life.I think it is right that socially I am afforded the same respect as men.But sadly I can say that there is no one country in the world where all women can expect to receive these rights.No country in the world can yet say that they have achieved gender equality.These rights I consider to be human rights but I am one of the lucky ones.My life is a sheer privilege because my parents didn’t love me le because I was born a daughter.My school did not limit me because I was a girl.My mentors didn’t aume I would go le far because I might give birth to a child one day.These influencers were the gender equality ambaadors that made me who I am today.They may not know it, but they are the inadvertent feminists who were changing the world today.We need more of those.And if you still hate the word, it is not the word that is important.It is the idea and the ambition behind it, because not all women have received the same rights that I have.In fact, statistically, very few have been.In 1997, Hilary Clinton made a famous speech in Beijing about women’s rights.Sadly many of the things she wanted to change are still true today.But what stood out for me the most was le than 30 percent of audience were male.How can we affect change in the world when only half of it is invited or feel welcome to participate in the conversation?

Men--I would like to take this opportunity to extend your formal invitation.Gender equality is your iue too.Because to date, I’ve seen my father’s role as a parent being valued le by society despite my needing his presence as a child as much as my mother’s.I’ve seen young men suffering from mental illne unable to ask for help for fear it would make them le of man or le of ‘macho’.In fact in the UK suicide is the biggest killer of men between 20-49, eclipsing road accidents, cancer and coronary heart disease.I’ve seen men made fragile and insecure by a distorted sense of what constitutes male succe.Men don’t have the benefits of equality either.We don’t often talk about men being imprisoned by gender stereotypes but I can see that they are and when they are free, things will change for women as a natural consequence.If men don’t have to be aggreive in order to be accepted, women won’t feel compelled to be submiive.If men don’t have to control, women won’t have to be controlled.Both men and women should feel free to be sensitive.Both men and women should feel free to be sensitive.Both men and women should feel free to be strong.It is time that we all perceive gender on a spectrum, instead of two sets of opposing ideals.If we stop defining each other by what we are not and start defining ourselves by what we are, we can all be freer and this is what ‘HeForShe’ is about.It’s about freedom.I want men to take up this mantle.So their daughters, sisters and mothers can be free from prejudice, but also so that their sons have permiion to be vulnerable and human too.Reclaim those parts of themselves they abandoned, and in doing so, be a more true and complete version of themselves.You might be thinking who is this Harry Potter girl? And what is she doing speaking in the UN.And It’s really a good question I have been asking myself the same thing.All I know is I care about this problem.And I want to make it better.And having seen what I’ve seen-and given the chance.I feel it is my responsibility to say something.Statesman Edmund Burke said: ‘All that is needed for the forces of evil to triumph is for good men and women to do nothing.’

In my nervousne for this speech, and in my moments of doubt, I’ve told myself firmly.If not me, who? If not now, when?

If you have similar doubts when opportunities are presented to you, I hope that those words will be helpful.Because the reality is that if we do nothing it would take 75 years, or for me to be nearly a hundred before women can expect to be paid the same as men for the same work.15.5 million girls will be married in the next 16 years as children.And at current rates, it won’t be until 2086 before all rural African girls can have a secondary education.If you believe in equality, you might be one of those inadvertent feminists that I spoke of earlier.And for this, I applaud you.We are struggling for a uniting word but the good news is that we have a uniting movement.It is called ‘HeForShe’.I am inviting you to step forward, to be seen and ask yourself: If not me, who? If not now, when? Thank you very very much.

第9篇：女权主义

女权主义批评

从两性文化的意义上说，西方的文化传统是男尊女卑的传统。女性作家和女性读者，与男性自古不同。亚里士多德声称，妇女之所以是妇女，乃因她们缺少某些品质。圣托马斯•阿吉纳斯认为，女人是“不完善的男人”。英国诗人多恩写《空气和安琪儿》时也间接提到阿吉纳斯的理论：形式是男性的，物质是女性的；优越感如神的男性理智，将它的形式压印在柔顺的、无自动力的、女性的物质上面。在孟德尔之前，男人视其精子为活动的种子，精子将形式给予等待着的卵子，卵子在接受男性的效应之前没有自己的个性特征。在埃斯库勒斯的三部曲《俄列斯特》里，雅典娜让阿波罗提出的男性的看法胜：母亲不是她孩子的双亲之一。就是说，男性理智原则的胜利，结束了肉感的、女性的复仇女神的统治，确立了男权统治的地位。

这种文化传统一直延续到今天。正是为了批判和反对这种占据主流的文化传统，女权主义才得以兴起并不断发展。

（一）女权主义、妇女和女性

特丽尔·莫伊曾说：“最近十年来，女权主义者以多种不同的方式运用‘女权主义’、‘妇女’和‘女性’等术语。„„只有清楚地了解它们之间的差别，才能说明当地女权主义

①中真正关键的政治和理论问题。”因此在论述女权主义批评之前，有必要对女权主义、妇女和女性这三个术语的概念略加说明。

女权主义（Feminism）是一种政怡观点，指赞成并支持60年代后期新妇女运动所提的目标。因此女性主义批评是一种特定的政治话语话，它赞成并支持反对男权统治和性别歧视的斗争，而不仅仅局限于文学中的性別问題。由于这种政治性质，不论什么方 法或理论，只要适合女权生义的目标，无一不可应用。换言之，一切承认是女权主义的批评和理论，必须与两性之间的权力关系联系起来。也就是与性或性别政治联系起来。因此女权主义批评的主要任务，就是揭露男人对妇女女的统治，这种统治如何构成文化中普遍存在的意识形态，以及如何提供它的最基本的权力观念。

在实现这一任务的过程中，女权主义者将现行的批评方法政治了；在此基础上，女权主义批评逐渐变成文学研究的一个新的分支。女权主义者处于与其他激进批评家相似的地位，在学术机构外围，从边缘立场讲话，强调所谓“中性”或“客观”作品中也有政治，在“批评家”一词最广泛的意义上充当文化批评家的角色。

就文学方法和理论选择而言，女权主义是多元化的。如前所说，不论什么形式，只要适用于它的政治目的，无一不为其所用。其实,既然女权主义坚持男权统治的普遍性，它必然是多元化的；因为，既然男权统治普遍存在，就不可能有纯属女权主义或妇女的空间。一切思想，包括女权主义思想，无一例外地要受男权意识形态的影响。当然，问题不在于某种思想的始源，而在于它的实际运用和效果。就是说，关键不是看一种理论或方法首先由男人或女人提出，而是看它的实际运用和效果是否具有女权主义特征，事实上，为了自己的政治目的，许多女权主义批评家都曾借用他人的思想，例如法国的埃莱娜·西苏借用了雅克•德里达的哲学；美国的桑德拉•吉尔伯特和苏珊•古芭借用了哈罗德·布鲁斯的文学理论；还有一些人借用弗洛伊德的精神分析和拉康的心理学，解释性別差异和男权社会的性别构成。

由于女权主义是政治性的，所以并非一切妇女都同意女权主义。就是说，女权主义和妇女的槪念不可混淆。妇女写的论妇女作家的著作，并不一定都反对男权思。文学中的某种妇女传统，也不一定就是女权主义传统，正如罗莎琳•考沃徳所说：““决不能说以妇女为中心的著作必然与女权主义有关。以妇女为中心的小 说决不是一种新现象。‘米尔斯和布恩’，出版的浪漫小说由妇女所写，被妇女阅读，为妇女销售，一切都是关于妇女的。然而，以性、种族和阶级服从为基础的幻想，常常构成这些小说的特征，它们最最脱离女杈主义的① 目的。”不过，确实有人将“女权主义的”文本与“妇女的”文本混为一谈。这是因为，他们设想描写专属妇女的经验本身就是一种女权主义行为。单从一方面看，这是正确的，既然男权制总是压制妇女并抹杀妇女的经验，那么使人了解并认识这种独特的经验无疑是一种反男权的策略。但另一方面看，妇女的经验也可以以异化的、欺骗的、乃至低下的方式表现出来，描写这种经验的作品并不是为了妇女的解放。因此，决不能把妇女的经验当做女权主义政治的本质。应该说，共同的妇女的经验，本身并不形成对妇女处境的女权主义分析。一个人与他人有共同的经验，并不一定就与他人结成共同的政治阵线。虽然女权主义重视反男权的妇女经验，但作为一种政治性的理论，它不可能仅仅是那种经验的反映或后果。

确实，女权主义批判大多评论妇女作家；但这只不过是一种重要的政治选择，而不是对女权主义批评的界定。女权主义批评相对统一的原因，不在于它的对象，而在于它的政治观点。女权主义批评家完全可以评论男作家的作品。事实上，不少女权主义者都这样做过，例如，凯特·米莱特在《性的政治》（1969)里就论述了诺曼·梅勒、亨利·米勒和D.H.劳伦斯等男性作家，揭露了他们作品中所表现的性别歧视。

与“女权主义”和“妇女”的概念相似，“妇女”也不可与“女性”的概念混淆。长期以来，许多女权主义者惯于用“女性”表示“社会构成”(即文化和社会标准所造成的性别特征和行为模式），用“妇女”和“男人”表示纯生物上的性别差异。就是说，“女性”表示修养，“妇女”指自然属性。“女性”是一种文化构成,是后天生成的。从这种观点出发，男权压迫包括把某些社会的女性标准强加于生物性的女人，使人相信那些女性标准是“自然的”或“天生的”，而不符合这些标准的妇女便是“非女性的”或“不自然的”。事实上，“女性”和“妇女”两个概念的混淆，恰恰是在男权制的影响下形成的。男权制要求人们相信存在某种妇女的本质——“女性”。因此，女权主义必须澄清这种混淆，明确“妇女”和“ 女性”的差异：妇女都是女的，但并不一定都有“女性”。

不过，女权主义并不想固定“女性”的含义。因为男权制已经确立了一套“女性”的特征（如温柔、怯弱、训从、谦卑等等），如果女权主义再确定一套 “女性”的特征，势必会形成二元对立中的一个方面，重新陷入男权制的陷阱--毕竟一向是男权主义者相信“女性”的品质。例如，如果女权主义者对男人说妇女女是强有力的和富于创造性的，其意识深处仍然是希望得到男人的承认。

按照以上对女权主义、妇女和女性的区分当前西方的女权主义批评理论可以分为两个主要的范畴：“妇女”批评和“女性”理论。“妇女”批评指以某种方式集中于妇女的批评，但不注重从政治上研究运女作家和作品，它本身不是女权主义的，但以妇女为其观察研究的客体。不过在男权制的社会环境里，即使对妇女作家和作品的非政治研究，也必然被客观地认为是对女权主义事业的支持，因为它毕竟使妇女受到了注意。当然，明显带有性别歧视的“妇女”批评则另当别论。“妇女”批评家不一定是女权主义批评家。

但是，在女权主义批评领域里，大多数重视“妇女”的批评 家都采取女权主义观点。因此美国女权主义批评家伊莱恩•肖华尔特提出要区分两种不同的批评:一种是“女权主义批评”，关注作为读者的妇女；另一种是“女性批评”，论述作为作家的妇女。肖华尔特认为，第一种虽然论述男性作者的作品，但在批评中仍然侧重于妇女，因为它一般要由妇女实现，以妇女的经验为依据，洞穿男性作者歧视妇女的手法。第二种完全集中于妇女的写作，以经验为根据，说明妇女写作的每一个方面,如作品的历史、题材、风格、结构、以及妇女的创作心理等，同时提供对具体作家作品的研究。对肖华尔特来说，论述妇女作家本身就是一种女权主义行为，但被论述的作家并不一定是女权主义者。在她看来，认识妇女的创造性比认识作品的政治观点更加重要。

现在再简单地看看“女性”理论。就其最简单的定义而言，它指的是关于女性构成的理论。但构成论者不一定是女权主义者。例如弗洛伊德的理论提供了性别差异的分析基础，强调性特征不是天生的、生物学的本质，而是婴儿进入人类社会过程中的文化和社会构成，但弗洛伊德非但不是女权丰义者，而且还常常受到女 权主义者的抨击。因此所谓“女性”理论实际是读者或批评家应用的一个范畴，并不是女权主义本质的东西。

1、安·杰弗逊和戴·罗比合编《现代文学理论》（第二版）（新泽西，1986），第204页。

2、伊莱恩·肖华尔特编《新女权主义批评》（纽约，1985），第230页；其中“米尔斯和布恩”为一家出版商的名称。

（二）女权主义的理论问题 在西方学术界，传统的看法认为理论是男性的。男人的严密谨慎、勇于进取和富于雄心的特征，使他们更适合于理论研究，因此女权主义者经常揭露男性科学中虚伪的客现性，回避理论的固定性和确定性，希望发展一种女性的话语，从观念上摆脱公认的、由男性产生的理论传统。

西蒙.德伏娃在《第二性》(1949)里明确提出了女权主义基本问题。她指出，如果一个妇女想说明自已，她一开始会说“我是一个女人”；但男人是不会这么说的。这个事实说明，“男性”和“女性”决不是对称的。英文“man”(男人）可以泛指所有的人，而“woman”(女人）则不可。（同样，汉语里的“他们”可以包括男和女，而“她们”则只指女人。）在西方，这种不平衡可以追溯到《旧约全书》。妇女分散在男人中间，没有独立的历史，没有自然的统一性，也没有像其他被压迫团体那样联合起来。妇女处于与男人不平等的关系之中；男人为主，女人为次，或男人第一，女人第二。男人的优势造成了妇女屈从的意识形态，立法者、牧师、哲学家、作家和科学家都试图说明妇女的从属地位乃上天的意志，因此保持这种不平等关系对人间有利。德伏娃指出，由于男人相信妇女天生低下，所以才形成妇女应受压迫的观念。虽然抽象的“平等”不绝于耳，但真正的平等却从未实现。因此只有妇女本身才能说明妇女的特征。

大多数对性别差异的讨论主要集中在五个方面：生物学、经验感受、话语、无意识和社会经济条件。从生物学出发而无视社会生活的观点，主要为男人所用, 他们企图以此维持妇女所处的地位。所谓“妇女只不过是个子宫”的说法，淸楚地概括了这种态度。换言之，妇女的身体就是她的命运，如果怀疑其身体的性的作用，那就是违背自然法则。不过，有些激进的女权主义者也赞颂妇女的生物学特征，认为那是妇女优越而非低下的源泉。这种辩护常走极端，有时甚至陷入虚幻的女子沙文主义观点。

从经验感受出发，诉诸于妇女的特殊经验，认为它们是艺术和生活中女性价值的源泉，常常构成激进女权主义者的观点，她们认为，既然只有妇女才经历女人特有的生活经验，如排卵、行经、分挽等，那么也只有她们才能谈妇女的生活。她们强调，妇女有着不同的感觉和情感，妇女观察事物的方式与男人不同，对事物的感觉和看法也不同。这些差异只有在妇女著作里才真正得到体现，因此研究这些差异的文学表现应称之为"女性批评"。

话语是女权主义者最关注的一个方面。这与米歇尔•福柯的话语和权力理论的流行相关。她们认为，妇女所受的压迫基本上是一种以男性为中心的语言的压迫。因为，如果接受福柯的理论，承认"真实性”取决于对话语的控制，那么人们就有理由相信，男人对话语的支配已经使妇女陷进了男性的"真理"。从这种观点出发，女作家与男作家争夺对语言的控制便具有重要的意义。不过，有些女权主义者也采取相反的观点，如社会语言学家罗宾•拉考夫认为，妇女的语言实际是低劣的，因为它缺乏阳刚之气，包含软弱和不确定的范式，多集中于琐碎、轻浮和不严肃的事物，且过于强调个人情感反应，因此妇女如果想在社会上与男人平等，她们就应该采用男人的话语。然而大多数激进的女权主义者认为，妇女已经被强行灌输了这种男权意识形态，必须揭露、批判并与之斗争。

第四个方面无意识或无意识的过程深受雅克•拉康的精神分析理论的影响。一些女权主义者完全脱离生物论，将"女性"与无意识过程相联系，认为那些过程会暗中破坏男性话语的权威。如她们相信，凡是有助于自由发挥意义的事物都是女性的，因为女性的性特征是革命的、破坏性的、异质的、"开放的"，既无范围限制，也无原型化的危险。所以，即使有什么女性原则，也只能由女人限定，男人是无权过问的。

最后，社会经济条件或社会学方面，相对而言比较容易理解。从社会经济条件方面考虑男女差异的形成，在英国女权主义批 中比较突出，也较为大多数普通妇女接受。一般认为，弗吉尼业·吴尔芙最早从这方面对妇女的作品进行了分析。自她以后，一些女权主义者，尤其马克思化义女权主义批评家，一直努力把不断变化的社会经济状况与两性间的权力关系联系起來，不承认存在什么普遍的女性。

上述五个方面侧重点各不相同，但仍然同属女权主义批评的范畴。因为它们都有一种三重性的信念:揭露男权制的前提和偏见，推进对妇女作家作品的发现和重新评价，详细研究妇女文学和批评的社会文化语境。当然，五个方面"三重性"的比例也各不相同。一般说，女权主义的文学批评多注意属性而非性别，多 集中于社会和心理因素而非生物学因素。

与三重性的信念相呼应，女权主义批评在第一阶段主要坪击男性的性别歧视，在第二阶段主要研究妇女作家及其著作，在第三阶段则集中于文学的、批评的、心理社会的和文化的理论。

从70年代初到80年代末，女权主义在政治和方法论上都表现出巨大的差异或分歧。就文学领域而言，一般认为有以下主要类型：

1.社会女权主义，其兴趣在于妇女的社会作用，主张研究文学作品中描写或表现妇女的方式，注重妇女的形象。

2.符号女权主义，其出发点是符号理论，主张研究表示女性的代码及其分类，通过符号的表达来确定妇女在文学社会中的 作用。这实质上也是一种语言学的方法。

3.心理学女权主义，由弗洛伊德和拉康的理论发展而来，强调一种不受男性标准和范畴限制的女性性征，考察文学作品中女性欲望的无意识表现，探索女性欲望受压制的情况。

4.马克思主义女权主义，从社会经济地位出发，分析妇女受压迫的情形，强调社会经济条件的决定作用，对文学作品中妇女人物的分析类似对工人的阶级分析。 5.女性同性爱的女权主义，提倡一种"肉体的"写作理论，探索性特征与文本特征之间的关系，甚至以阴唇为独特的女性写作 的源泉，反对以男性生殖器为中心的写作神话。

6.黑人女权主义。黑人妇女受多重压迫：在白人至上的社会里受白人压迫，在家族社会里受男人压迫，在资本主义社会里作 为工人受资本家压迫„„。她们对只关心中产阶级白人妇女的女权主义不满，提出以黑人妇女为出发点的理论设想和审美观念。这种女权主义在美国日益受到重视。综上所述，女权主义不是一个慨念统一的学派，而是一次比较松散的运动，明显具有多样化的特征。

（三）政治·妇女写作和女作批评

在女权主义早期，其文学批评一般都侧重于政治，表达对不公正的愤怒，力图提高妇女对男人压迫的政治意识。这种女权主义与其他政治上的激进主义颇有相似之处。例如，妇女作为被被压迫的社会群体，可以与工人阶级相提并论，也可以与黑人相提并论。妇女虽然不像工人阶级那样是历史发展的产物，也不像黑人那样是外来的少数民族；但就受压迫而言，他们却可以归为同一个范畴。因此有人说，在西方社会里，最受压迫的就是黑人、工人阶级和妇女。此外，对上述三个被压迫群体的论证，一般也都采取类似的方式。压迫者通过意识形态，如种族歧视、资产阶级思想和父权制，极力有意识地维护其压迫的地位；而每一个被压迫的群体，则千方百计地进行某种政治斗争，以便提高被压迫者的觉悟，进而争取使压迫者和被压迫者之间的权力关系发生根本变化。因此在文学作品里，每一个被压迫群体都竭力防止其成员的形象受到歪曲。

按照这种政治理论，意识形态完全变成了一种单方面的治工具。因此凯特•米莱特认为，意识形态是万能的阴茎棒，各个阶级的男人都用它来敲打妇女；在男人的心目中，妇女只能是软弱的、性受虐狂的。这种肴法有其正确的一面，指出了男女不平等的现象；但它忽视了“性”形成当中的无意识心理过程，忽视了造成成妇女受压迫的社会和经济原因。

那么,这种所谓的‘性政治’如何影响文学呢？按照早期女权主义的观点，文学价值和文学常规已经由男人决定，因此妇女常常以不适宜的形式，勉强表达自己关心的问题。例如在叙事作中，从文学常规看，关于冒险和爱情的发展，一般都有某种“男性的”动力和目的性。另外，男性作家心目中的读者似乎总是男人，至少是以男性为中心的读者。这在大众文化乃至日常生活里很容易找到明显相似的例子。例如我们电视上关于淋浴电热器的广告，常常是一个漂亮的妇女，撩人地脱落浴巾，刚好让观众瞥见她裸露的躯体。不管广告制作者是否有意识，这显然主要是吸引男性，把女性观众徘斥在外。不过，女性观众很可能以“合作“的态度徘斥女性，她们也会像男人那样看这则广告。如果把电视广告改为文学作品，可以说文学作品也排斥女性读者，但女性读者也会以“合作”的方式无意识地被迫像男人那样阅读。

根据这种理解，早期女权主义者强调反对大男子主义和性的暴力。她们从女性读者的观点出发，揭露在男性小说的性描写里，男性统治的情况无处不在。她们似乎认为，男性作家因为自己的性别，必然在小说中再现生活中压迫性的性政治。毫无疑问，这种观点有力地批判了男权文化，但并不完全正确。因为它把性别歧视这一局部的意识形态现象，当成了普遍适用的总体意识形态，仿佛所有男性作家无一例外地都推行对女性的压迫。或者说，它把男性统治当成了基本的压迫形式，以性别代替了阶级，或认为性别压迫独立于其他社会和经济形式的压迫。这显然是把一个复杂的过程简单化了。它忽视了以家庭为单位的经济组织和与之相应的家庭意识形态，忽视了经济体制和劳动分工，忽视了教育制度和文化发展，一句话，忽视了男权制和资本主义的本质。

针对早期女权主义的片面性，马克思主义女权主义者提出了一种唯物主义观点。她们指出，男人和妇女写作的物质条件不同，这必然影响他们写作的形式和内容；因为关于性别程式的问题，不可避免地与它们的历史物质条件相关；所谓妇女解放，不可能单靠文化中的某些变化。她们认为，“性”的意识形态既影响对男、女著作的阅读方式，也影响判断著作的标准；女权主义批评必须考虑文学的虚构性，不能简单地把性别歧视通通归罪于男性作家。在她们看来，文学作品没有固定的意义，解释依赖于读者所处的情境，依赖于他们的社会地位和意识形态，也就是依赖于他们本身的物质条件。不过她们承认，妇女不仅可以从文化上界定的描写“|性”的独特方式，而且应该尽可能保持她们的影响。

从早期女权主义到马克思主义女权主义，女权主义批评与传统批评的争论焦点主要集中在三个方面：1.传统批评未能将女性作家作为作家来讨论而不考虑她们的性别；2.传统批评忽视了大量存在的女性作家：3.传统批评倾向于以男性经验为基础作普遍性的阐述。

美国著名女权主义批评家伊莱恩•肖华尔特在她的《她们自己的一种文学》(A Literature of Their Own，1977)里，从妇女经验论的观点出发,通过考察自勃朗特姊妹以来的英国小说家，打破了传统的文学分期,勾勒了妇女文学历史发展的三个阶段。1840至1880年为“女性阶段”，这一阶段妇女作家多模仿男性作家，模仿主流文学的小说传统，将居支配地位的文学和社会标准或男性 美学标准内在化。1880至1920年为“女权主义阶段”，这一阶段开始对主流文学方式提出异议，为女作家的价值和权利进行辩护。1920年以后为“妇女阶段”，其标志是转向内心世界，寻求个性，减少对对立面的依赖。按照肖华尔特的观点，"当我们观察妇女作家群体时，我们可以看到一个富于想象力的连续统一的整体，某些形式、主题、问题和形象一代接一代反复出现。”（3）这就是说，妇女有她们自己的文学，这文学有其独特的历史和传统；以往的文学史忽视妇女作家及其作品，有着严重的局限。

按照肖华尔特的看法，真正具有划时代意义的作家是弗吉尼亚•吴尔芙。她写了大量关于妇女著作的文章，可以说是现代女权主义批评的先驱。虽然她从未采取女权主义的态度，但却—直考察妇女作家面临的问题。她认为，妇女或者像男人那样写作，或者根据男人对她们的期望写作：“在第一种情况下，她们创作出灵巧地模仿男性风格的作品，但不可能与原风格的作品相提并论；在另一种情况下，她们调制出一种矫揉造作的女性风格，而这只不过是迎合那些认为妇女低下的人的偏见。"（4）妇女要实现自己的文学抱负，总会遇到社会和经济的障碍。例如关于妇女多写"流行"作品的看法，有可能长期存在。因为客观的、超性别的批评 主张实际上无法达到，所以妇女便转而争取商业上的成功。在19世纪，小说写作是妇女可以供养自己的少有的方式之一。当时，由萨缪尔•理查逊的《帕美勒》和《克拉丽莎》所引起的感伤文学有很大市场，但这种文学未能经受住持久价值的考验。评述这种文学的文学史学家没有注意到当时妇女的经济条件，因而很容易认为感伤是女性作家的一种自然而然的特征，甚至在当代文学中还继续寻求这种特征，仍然期望着它的出现。

在吴尔芙论妇女作家的著作中，《妇女的职业》一文相当重要。她根据自己的经验认为，妇女作家受到两方面的影响。一方面，像许多19世纪作家那样，她们受到妇女意识形态的束缚："屋里的安琪儿"的理想，要求妇女楚楚迷人，毫不自私，纯洁无瑕，富于同情；妇女要创造写作的时间和空间，必须运用女性的欺骗和谄媚。另一方面，对表达女性情感的忌讳，又妨碍她们如实倾诉自己的经验，尤其是作为一个血肉之躯的经验。这种对女性欲望的压抑，不论在作品还是在生活中都不曾克服。实际上吴尔芙并不相信什么女权主义意识，她认为妇女写作之所以不同，并非因为她们的心理上与男人不同。而是因为她们的社会经验不同，她自已努力写妇女的经验验有意识的，其目的是要找出某种语言方式，描写受限制的妇女生活。吴尔芙相信，一旦妇女在社会，政治和经济上与男人平等，她们的文学拖负就不再遇到障碍——她们可以自由地发展自己的艺术才能。换言之，她认为精神或心理上的雌堆同体不仅仅是一种理想，只要同时用"脑子的女性一边和男性一边来写作"（5），雌雄同体的理想就可以实现；只要去掉对男性和女性在行为上的限制，就可以回到一种自然状态。但是，她最后的自杀表明，她无法实现自已的欲望，这种超越性特征的努力仍然以失败告终。

究其原因，雌雄同体的理想脱离了具体的社会现实。因此马克思主义的女权主义分析提出了不同的观点。丽莲•罗宾逊在她编的《性别、阶级和文化》(1978)一书中指出，文学形式、文学风格和文学史，无一能独立于内容、意识形态和政治；不存在辨断文学作品的客观的审美标准，也不存在孤立的观念领域；形式 主义的观念服务于统治阶级，高级文化系统地排除了妇女、非白人群体和工人阶级；因此女权主义批评必须从更广泛的社会领域研究文学，包括性别、种族和阶级压迫。”女权主义批评„„是有目标的批评，是进行参与的批评。„„它必须是意识形态的和道德的批评；它必须是革命性的。"（6）丽莲·罗宾逊认为，自由主义的女权主义者鼓吹理论上的多元论；激进的女权主义者强调孤立的意识形态批评；只有社会主义女权主义者才要求关注性别，阶级和种族的参与性的政治批评。

综上所述，女权主义批评的目标大体上可归纳为三点:1反对有意识和无意识的父权制偏见；2探索妇女文字；3考察意识形态、语言、心理、社会、历史和政治的力量如何影响生活、文学和批评。肖华尔特把第一点称之为"女权主义的批判"，第二点称之为"女性批评"，第三点称之为"文化批评"。女权主义者普遍认为，这三点以辩证的方式彼此关联。

(四)经验论与理念论

一般说，英美女权主义批评强调妇女的经验和历史，而法国女权主义批评则注重语言、哲学、心理分析和其他话语系统中“女性”的构成。由于后结构主义的影响，尤其是拉康著作的影响，法国一些女权主义者将“女性写作”理论化了，从而打破了西方话语中语言学和形而上学的传统。由于"女性写作"与女性心理的特殊力量相关，所以它还打破了由男性性征体系造成的沉默，以一种激进的"差异"形式呈现出来。因此有些法国女权主义者的风格，常常带有超现实主义的色彩。正如伊莱恩•肖华尔特所指出的，“法国女权主义批评实质上是心理分析式的，强调压抑；美国女权主义批评是文本式的，强调表达。”（5）

按照艾丽丝•贾黛恩的看法，美国和法国的女权主义批评有三大区别：1.美国女权主义批评家重视作者的性别；而法国女权主义批评家则强调"女性写作"，她们追随后结构主义的“自我消亡”，认为以经验为根据的作者只是进行探索的一个所在，因而既不重视作者更不重视其性别。2.美国女权主义批评家注重研究妇女的形象、性别原型和小说的人物，注重文学模仿的诸种因素；而法国女权主义者则是分析型的，她们摒弃模仿论，认为形象、原型和人物只不过是语言的转义或产生的效果。3.美国女权主义批评家从文学作品本身或其背景寻求她们的“真理”；而法国女权王义者则认为真实与虚构间的关系无法确定，所谓人义主义的真理追求只不过是一种幻觉，换言之，他们认为历史上表示“其他性”的“女性”与分裂的写作一致，而不是与女性的人一致。（有人认为这种女权主义者是"反女权主义者”,因为女权主义的基本前提依赖于性别特征的区分，即男性和女性的二元对立。）

70年代后期，随着后结构主义在美国盛行，许多美国女权主义批评家对法国女权主义批评表现出越来越浓的兴趣，逐渐形成了理念论的一极，与原来的经验论并行不悖。概略地说，女权主义的经验论强调性别对立所造成的女性的特殊经验感受；理念论则追求一种两性融合的形而上的思想。前者政治意图强烈，认为只有修正男性历史的主观意识，才能保障女性意识的存在；后者则要求超越性别经验的藩篱，达致一种无性别意识差异的乌托邦。

经验论的女权主义批评主要批判男权与男性神话，推翻正统基督教的男性创造说，消除弗洛伊德俄狄浦斯情结的男性中心论。经验论者桑德拉•吉尔伯特和苏珊•古芭在她们合写的《阁楼里的疯女人》的绪言里，从语言的发展对男权与男性性征进行了论证。她们认为，自从维多利亚时期以来，父系的文学创作理论依附于基督教的创世说，神化了男性作者。她们从"作者"(author)一词的词源追溯男权传统所带来的性别歧视。“作者”一词衍生出“权威”"(authority),根据牛津英文辞典的解释，兼有“创始”、“增殖"、"对子嗣的控制"和"传权不辍"等意义。（6）由于男性观点一直统治着文学，所以"笔"(pen)可以视为男性生殖器"阴基"(penis)的象征，"男性性征„„实际上是文学权力的本质。诗人之笔在某种意义上（甚至不只在比喻的意义上）就是一个男性生殖器。"（7）。这就暗含着笔为男性所独有，文学是父系的统治。她们认为，自亚里士多德以来，西方的文学传统强调模仿，仿佛文学创作者是人间的半神，模仿天神的创造行为,以其作品为一个镜中的宇宙，或者像浪漫主义诗人所说的那样，作品是万能上帝永恒创造的回音。因此，如果创作是男性的行为，那么男女两性的主、客体地位也就确定：男性是积极的、主动的，女性是被动的、接受的。于是，文学创作便被认为是男性居主动地位的文字性行为。

在这种解释当中，创作的作品不仅是作品的实体，而且还是权力的象征，代表着神授的主权和父权。作者（男性）是文学家族中的族长，女性是这个家族的从属，是作者塑造的雕像。正如诺曼•布朗所评论的，“诗是创造的行为，是生命的行为，是基型的性行为。性的特征就是诗。美女是我们的创造物，或者是皮格马利翁的雕像。美女是诗；（佩脱拉克的）劳拉确实就是诗。”(8)按照这种意象，女性被剥夺了行为的能力，同时被赋予了双重的意义：她是性的产物，也是性爱的对象；她是阿拉伯数字中的"0", 没有内容，没有生命，对人生也没有大的影响。这种看法显然涉及到弗洛伊德的男性中心的看法，就是说，在俄狄浦斯情结时期，女性缺少男性的生理特征，因此没有创造的能力。

吉尔伯特和古芭认为，自古以来，权力和享受是两性性行为对立的原则，分别为男性和女性所有，然而既然男性已经垄断了权力，必然会进一步淫没女性拥有享受原则的生理事实，在文明社会中则会剥夺女性创作的自我。因此女权主义批评要求还女性以本来的面貌，既拒绝被视为妖女，也拒绝被视为天使。丑化与美化都是脱离经验的玄想，因此应该回到不容否认的与自然的联系。（9）这种联系就是她们的生理、家庭与社会的经验，是她们作为女性所特有的自我。乔叟笔下巴斯夫人的"经验就是权威"的观 ,可以说是女权主义经验论者的宗旨。她们主张女性独有的经验是他们自己的躯体，是她们讲述的故事，也是他们创作的题材。他们主张重视性别经验的差异，希望以此使女性读者和作者产生共同的认识，,从而伸张长期遭受压制的女性的权利。

女性主义经验论者常常沿用社会文化批评的概念和术语，主张建立一种被压迫阶级的文化。女权主义者玛丽·戴莉称女权主义批评方法是一种"解放"，并提出要争取"正名"的权力：女性的命名权横遭践踏。我们一直受到限制，不能以自己的力量为自己、为世界、为上帝命名。古老的命名法不是对话的结果——《创世记》故事中的亚当为动物及女人命名，已经在无意中承认了这个事实。女人正逐渐认识到，由男人为天下万物命名是欺人之举，因为这有失公正。"（10）戴莉认为，各种事物的特性都是男人命名的结果，都是男人强加的解释，因此女权主义批评的主要目的就是修正这种父系传统中的谬误，消除其中的性别歧视，恢复有血有肉的女性的经验，然后从女性的经验出发，解释传统赋予女性的形象，求取女性的真正自我。换言之，原先父系文化的镜子里映出的女性，不是妖女便是天使，现在必须用真正的血肉之躯来取代。女性要走出《白雪公主》童话中的魔镜，扬弃邪恶的继母和天真的公主这种两极的形象，追求实际经验世界中的真正的女性。

经验论基本上是进取性的，志在破除男权的偏执。理念论则主要是防御和改革，希冀艺术能脱离政治，两性能和平共处，携手跨入乌托邦的文明世界。理念论也从权力和性征两方面入手。为肯定女性。理念论者借犹太神秘教对《创世记》作另一种解释。《创世纪》第一章第27节说：“上帝就照着自己的形象造人，就是照着他的形象造男造女。”犹太神秘教认为，既然男女的原型都是上帝的形象，上帝便兼具雌雄两性，因此雌雄同体方为伊甸园中完美人性的特质。后来这种解释演变为雅各布•波希姆的神秘说，最后又并入保罗《加拉太人书》的第三章第28节所说的情形："并不分„„或男或女，因为你们在基督身上，都成为一体。"（11）雌雄同体不仅在神秘宗教中被视为理想，而且在人类学研究中还被推崇为一种形而上的理念。卡洛林•黑尔布伦在她的《走向一种雌雄同体的认识》(1973)中，以这种神话为女权主义理念论的基础引用了俄国神学家伯捷耶夫的论述："按照人的理念，按照上帝对人的构想，人是完整的、男性化的女性的存在，是太阳的也是地球的，是理念的同时也是宇宙的„„原罪的第一个后果就是两性的分离和雌雄同体人的堕落。"（12）女权主义理念论也谈"解放"，但指的是打破性别的分离和对立，达到男女心智的解放。理念论强调心智和精神，"我相信我们未来的救赎，在于规避两性的对立和性别的束缚，在于走向一个能自由选择个人的角色和行为类型的世界。我认为我们应该追求的理想，最好的解释语就是‘雌雄同体'„„男女的性别特征和男女作为人的行为本能，都不应僵硬地进行分派。"③女权主义理念论者认为，男性的勇敢、主动、理性和女性的温柔、内向、感性等可以互相交融，男性可以温柔，女性也可以刚强。一些激进的女权主义者甚至认为，男性主恶，女性主善，只有互相交融才能达致人的完美。这颇像藏传佛教中欢喜佛的象征意义：男主恶，女主善，男女交合，化恶为善。

女权主义理念论者还强调对权力的分享，对性征的讨论限于抽象的层次，因而不争辩实际生理的异同。她们的目标是女性可以分享男权，可以自由地从事文艺创作活动。由此延伸，将女性本质注入父系文明，使其发生质的变化，才是保证人类文明生生不息的唯一方式。或者说，男女要共同创造文化，共同分享权力，就必须改变男女两性的对立，废止男性单方面的统治，建立一种新的、超越矛盾的、中性的和谐。

不论女权主义的经验论还是理念论，在实际批评运作中都注意权力与性的关系，但前者强调权力与性征同历史、社会和文化的关系，而后者则铺陈"同性生殖"的意象，强调不假外求的理念。当然，两者都强调了西方社会中男女不平等的理象。由于女权主义理念论常常被怀疑脱离实际，被怀疑有沦为女性自造“天使”形象的危险，所以总的看来经验论比理念论的声势更大一些。

纵观女权主义批评的演变发展，可以明显看出它与妇女运动的联系。60年代中后期，西方出现了日益高涨的妇女解放运动，提出了十分激进的主张，要求彻底改变现存的世界，被称为"激进 的女权主义"。后来，尤其到了70年代中期，其主张发生了重大变化，开始与文化和意识形态联系起来，逐渐形成了 "文化的女权主义"，波及到各个文化领域，当然也涉及到文学和文学抵评。"激进的女权主义"提出男女平等和妇女解放，把性别问题视为社会政治问题，导致了妇女意识的改变，激发了妇女的社会热情。"文化的女权主义"强调把妇女从”男性价值"的压迫下解故出来。根据"女性价值"创造一种替代性的文化，其本质是一种道德的、反主流文化的运动，其目的则是改变妇女的形象。女权主义批评虽然受到"激进女权主义"的影响，但更多的是从"文化女权主义"发展而来。它是一个复杂的现象，呈现出多元的面貌。

（3）伊莱恩?肖华尔特《她们自己的一种文学》（普林斯顿大学出版社，l977),第 11页

(4)赫伯特?马德《女权主义与艺术:论弗吉尼亚?吴尔芙》（芝加哥，1968），第121页

(5)伊莱恩?肖华尔特《新女权主义批评》（纽约，1985),第249页。(6)参见《阁楼里的疯女人》。（耶鲁大学出版社。1979。）第4页。作者引用。爱德华·赛义德《开始：意图和方法》。（纽约1975）。第83页的论述并延伸其意

（7）

桑德拉·吉尔伯特《文学的父系》载当代文学批评。（纽约1986）第189页（8）诺曼·O布朗《爱之躯体》（纽约，1968)，第134页。

（9）参见《阁楼里的疯女人》，第15页。

（10）玛丽·戴莉《超越上帝父亲：走向一种妇女解放的哲学》(波士顿，1973)第8页

（11）参见卡洛林·黑尔布伦《走向一种雌雄同体的认识》（纽约，1973），第17页

（12）同上书

（13）同上书，第25页

第10篇：女权主义~

Women throughout the ages have protested the limitations imposed on their lives by social, political, and religious institutions.In the fifth century, Hypatia, an influential Roman scholar, sought a reawakening of female dignity and power;in the fifteenth century Christine de Pisan chronicled the achievements of women and instigated a debate acro Europe on women’s equality;two centuries later Anna van Schuman, a Dutch woman, wrote books in support of women’s education.In the American colonies, Abigail Adams lobbied her husband, John, to “remember the ladies” as the American Revolution raged on in the name of equality for all men.Soon after, in England in 1792, Mary Wollstonecraft was writing the feminist tract A Vindication of the Rights of Woman.But the first wave of modern feminism is usually declared to have begun in 1848, with 100 women and men at the Seneca Falls Convention.There, Elizabeth Cady Stanton and Lucretia Mott threw down the gauntlet for women’s suffrage;afterward, feminist Susan B.Anthony joined Stanton to lead the movement.Neither womanas well as long-term active feminists themselves—is bringing an ever-broadening perspective to the bargaining table of women’s rights.These women have been delving into some of the early feminist thoughts on the patriarchal structure underlying all modern political, social, and cultural constructs, and they include the problems of racism and claism in their analyses.This generation too, accustomed to contemplating systems(such as ecosystems)and not just the individual factor, is looking at the entire system, from home to work to voting booth to religious institution.Many are questioning why women are expected to adapt to a world created by men.Many are lobbying for an adaptation that goes both ways.And many are rejecting society’s old definitions of what it means to be a woman and replacing them with their own definitions, remembering feminist Mary Daly’s admonition that the right to define is power.In this generation, women are studying at West Point and winning Rhodes scholarships, and they expect to earn equal pay for equal work.This is the Title IX generation, women who grew up with the opportunity to join Little League teams, to play in soccer leagues, and who had acce to school basketball and volleyball courts and to softball diamonds.This generation looks out at a world of women surfing alongside men, a powerful third wave.在整个年龄的妇女提出抗议给他们的生活带来的限制社会、政治和宗教的人们。在第五世纪一个有重大影响的人物,Hypatia罗马学者,找了再度活跃的女性的尊严和力量

在十五世纪克里斯汀·德·刚被记录了女性的贡献和煽动辩论整个欧洲对妇女的平等权利;两百年后安娜·范·舒曼,荷兰的女人,写书支持女子教育。

在美国的殖民地,阿比盖尔·亚当斯游说她丈夫约翰女士“记忆”美国革命名义激烈平等所有的人。不久以后,在英国1792年,玛丽·渥斯通克拉夫特·写辩护道的女性的权利的女人。

但第一波通常是现代女性主义的公布,开始于1848年在100女性和男性的塞尼卡福尔斯会议。在那里,伊丽莎白Cady斯坦顿和everglades挑战来丢掉了妇女选举权;后来,女性主义苏姗·b·安东尼加入斯坦顿带领运动

womanas以及也带来了themselves-is长期活跃的女权主义者ever-broadening视角讨价还价桌旁妇女的权利。这些妇女的钻研一些早期的女权主义思想对男权结构潜在所有现代的政治、社会和文化建设存在的问题,主要有claism于种族主义和在他们的分析。

这些妇女的钻研一些早期的女权主义思想对男权结构潜在所有现代的政治、社会和文化建设存在的问题,主要有claism于种族主义和在他们的分析。这一代太习惯于考虑系统(如生态系统)而不只是人的因素,正在看整个系统,从家到工作要投票摊宗教机构。

许多的问题是为什么女人将适应创造的世界被藐视。许多在游说,改编而成的都是如此的方式。和许多拒绝社会的旧有界定这意味着什么做一个女人和替换他们记住他们自己的定义,女性主义玛丽·权利警戒的定义就是力量。在这个世代中,女人是研究并赢得西点罗兹奖学金,而且想要获得同工同酬。这是一代,妇女第九条长大的机会加入,少棒队伍参加足球联盟,他们能够在学校学习篮球和排球法院垒球钻石。看这世代的一个世界的女性与男人一块冲浪,一个强大的第三次浪潮。

第11篇：女权主义

女权主义，源自西方，以女性经验为来源与动机的社会理论与政治运动。女性主义一词，最早出现在法国，意味着妇女解放，后传到英美，逐渐流行起来。以现代的哲学与社会运动的观点来看，女性主义的通常以18世纪的启蒙时代思想家为起源。女性主义在19世纪渐渐转变为组织性的社会运动，因为当时人们越来越相信女性在一个以男性中心的社会中受到不平等的对待。大部分的女性主义者在政治上采取整体观的行动路线。

女性主义在西方社会取得了不少重要的影响，当中包括女性投票权；较为平等的工资；提出离婚的主动权，获得大学教育的权利等。女性主义者希望改变语言的运用，并非希望要求女性有平等权利或在政治论述中取得影响。

女性的发展，是在自我认同和社会身份认同，从而在社会上获得应有的地位和在社会中立足。女性的解放、自由和发展，是女权主义发展的三部曲，归结在女性的发展，创造女性的文化，从而对整个人类走出危机境遇获得广阔的发展前景而做出贡献。Evaluation feminism

Feminism, derived from the west, with the female experience for the source and motivation of the social theory and political movement.The word feminism, first appeared in France, means that the women's liberation, then to the British and American, gradually popular.In a modern philosophy and social movement point of view, feminist usually in the age of enlightenment thinkers 18 th century for the origin.Feminism in the 19 th century gradually into organized society movement, because when people are more and more believe women in a male in the center of the society by not equal treatment.Most of the female activists in politics take whole to the concept of the action line.Feminism in western society made a lot of important influence, including women suffrage;More equal wages;Divorce the initiative, a college education rights, etc.Feminists wants to change the use of language, is not expected to ask women have equal rights or in the political discuion get influence.The development of women, is in the identity and social identity, and thus in the society of the status and deserved in society based on.Women's liberation, freedom and development, the development of the feminist trilogy, concluded on women's development, create the women's culture, and to the human situation out of crisis for the prospect of and make contribution.

第12篇：中国式女权

中国式女权是伪女权，本质是要求不劳而获！

现在的女人有个特点就是人生观的取舍带有非常浓重的功利色彩，既封建又现代，既大男人主义又女权主义。

1，结婚之前，她们要这要那，要房子要车子要票子，还要求男人得能干会赚钱，而自己能力如何无所谓（结婚以后也要求男人挣钱养家，而自己的收入自己留下来做零花）。这实际上是继承了封建社会男尊女卑的传统，想把自己像一个富家大小姐那样风风光光的嫁出去，然后对方像养阔太太一样把自己养起来，而且对方既然要求自己“做对方家“的人，是把自己“拿“走了，那么对方当然还得付给自己家一大笔彩礼。就好像买卖东西一样，这本质上是延续封建社会的传统。

2，结婚以后，又反过来了，放下了封建主义的幌子，开始挥动女权主义的大棒。她们嫁到了男家，却三天两头往娘家跑，往外跑忙自己赚钱，赚了钱也不供给家用，而是留着自己零花；也不肯干家务，在家务上开始要求男女平等，甚至干脆把家里的家务都推给男方，声称自己是女性应该多受照顾，那些要求女性包办家务的行为是老封建。离婚的时候，继续所谓女权思想，要求男方把房子车子孩子票子都给自己，声称这是现代社会出于所谓的“两性公平“地考虑。

这可真是怪了！她们到底奉行封建男权思想，还是奉行女权主义？

如果她们奉行封建主义，可以。她们可以要求大笔的彩礼，可以要求男方得有房子，但是同时她们既然嫁到了男家，那么就应该老老实实的把男家里里外外的家务全都承担起来，要服婆婆公公的管，甚至对男人娶二房的行为不能质疑，平时不能随便往娘家跑。

如果她们奉行现代的女权主义，要求男女平等，也可以。她们可以要求家务对等分配，可以要求离婚时候法院的照顾，但是结婚的时候她们就没资格要这要那，因为男女双方是平等的，谁也不欠谁的，没有谁就该为谁服务这一说。男女平等，那么家务要对等，家庭的一切支出也应该对等，包括房子和车子的payment都应该双方对半承担。女方没有理由要求男方就应该把一切支出都承担起来，而自己的收入自己独享，这是不公平的。

因此对比一下，深入思考就会发现，其实她们并不真的关心到底是男权还是女权，封建还是现代，关心的是如何把权力最大化，而把义务最小化。她们分别断章取义的截取封建主义和女权主义里面那些对自己最有利的部分，而抛弃对自己不利的部分，拿出来为自己剥削别人的行为作辩护。因此说到底，她们真正关心的是如何不劳而获，这跟女权主义的初衷完全是相差十万八千里。

所以，中国的女权主义是伪女权主义，——不愿自立，不愿承担义务，却要求所有的权利都归自己。本质上是一种剥削者的华丽说辞。

一个德国海龟眼里的中国势利眼剩女！！

先交代下本人：36岁，男，高中毕业后在德国，瑞士求学多年。与丹麦女孩结婚共同生活13年，2子，混血儿。在德国，丹麦工作近10年，丹麦国籍。07年前妻死于车祸。08年归国担任某德国公司大中华区总经理(其实一共就7个人，主要负责采购和开拓中国市场)。在欧洲我就经常上天涯，应该算天涯的海外军团成员之一了。

刚认识她就被她迷得一塌糊涂，金发碧眼，高挑身材，仿佛童话中的仙女。可惜幸福都是短暂的，在为我留下2个儿子后就离开了我，可能她本来就不属于这个世界，只愿意短暂驻留人间，然后就狠心的抛弃我和儿子们回了天堂。牛郎织女还能每年相见一次，而我们则阴阳相隔，永世不能相见了。

哥本哈根，这里唯一能留住我的就是她，既然她离开了，我也就回国了。年纪不小，两个儿子需要人照顾(1个9岁，1个4岁)，交际圈非常小。父母亲戚朋友开始帮我张罗着介绍对象，也参加过1次交友活动(太狼狈，永远也不会再参加)。说说我对中国剩女的一些看法，离开中国时间太长了，难免有错误，请指正。

首先想说明这些都是本人的个人观点，而且只能代表一小部分女性，甚至只能代表这几个人而已，请不要无限放大。

1：超级现实，急功近利。我指的当然是和北欧同年龄的女性相比。

案例1：

我并不介意对方有小孩，但你不能第二次见面就把安排你女儿出国与我们的恋情联系在一起吧，何况你女儿今年才多大?这么早出国有好处吗?

案例2：

第一次见面几乎所有女性都会问我的经济状况，可能出国时间太长，这让我非常不舒服，这完全属于我的个人隐私。在北欧这是非常不礼貌的举动。

案例3：

参加过一次相亲交友活动，男少女多，我被团团围住，真没想到这些女的竟然动手拉扯我的衣服，疯了，简直都疯了。电话被打爆，而且本人资料被泄露，严重影响生活。

2：感情生活不独立，严重依赖男性，都把自己的幸福完全归咎于对方，怨妇心理严重。

案例1：

北欧女性也喜欢浪漫，但她们不是仅仅依靠对方来营造。平时她自己会偶尔制造浪漫气氛来改善我们的关系。当然我这方面刚开始差点，后来也学会了。

我和她讲牛郎织女的故事，她会觉得中国是世界上最浪漫的国家。只有这种浪漫的国度才能才生这么浪漫的爱情故事。她要我和她去河边模仿。刚开始觉得可笑，后来就被她感动了。

她问我中国人最喜欢干什么?我说是麻将。她问什么是麻将?我说是4个人在家里玩的一种集体活动。她说以后生2个小孩我们4个在家里玩。(写到这里我的眼睛湿润了，现在我们有2个小孩，但你却永远离开了。)

北欧人喜欢度假，一到这个时间全国几乎人去楼空(稍微夸张了一点)。一般喜欢去西班牙意大利等南欧国家。我们也会去度假，她会事先把一切安排好。包括浪漫...案例2：

认识的所有的中国女孩都把对方是否浪漫作为标准之一。都会埋怨我不够浪漫。但我不可能认识你第二次就浪漫给你看吧?何况为什么你们都从来没主动想过自己制造浪漫呢?

案例3：

几乎所有的剩女都有严重的抱怨男性的倾向。你们这么仇视男性，为什么还要结婚呢?把所有的错误都归于男人，这种病态的心理实在要不得。

3：自视甚高，认为自己应该被无条件的爱，不愿意付出，却想先得到一切(感情和物质)。

案例1：

一位32岁的MM和我见过一面，我感觉她是个极度自私自恋的人，当然也就不再和她联系。过几天她打电话给介绍人问我为什么不再约她?难道我眼睛瞎了?那口气仿佛我看不上她是全世界最可笑的事情。

案例2:

有个交往了2个月的女孩(这是时间最长的一个)，一直对我若即若离，等我准备放弃，又对我好一点，然后又若即若离。后来准备接受她时，就提出了一大堆条件。天，我们还没什么呢，你就敢这么要求，何况就算结婚也没这么多要求吧?我和她结婚时，我和她的父母一分钱没出，我们在哥本哈根租房住，丹麦是个高税收高福利的国家，就算这样我们的收入刚开始也就刚好维持而已，慢慢的越来越好。我都这么大岁数了，看穿后非常讨厌这套把戏。就坚决分手，她又不干了，闹了半个月，乌烟瘴气的，什么东西。(申明：我和她什么都没发生，而且没花过她1分钱，她花我的钱到不少。)

有人说为什么不找个20几岁的小姑娘?我还真找过1个，但发现她们太年轻，幼稚得可怕。

案例1：她会认为她就是公主，我是奴隶。持宠骄横猖狂无比。男人的不满是一个水壶，会满的，对男人的爱和好会把水壶的水舀出来，空水壶的男人战斗力是最强的。这些年轻女孩只会往里面加水，从来不知道把水舀出来。

我相信剩女里也有因为某种原因错过的，但绝大部分我发现自身的确有些问题。找不到合适的，我宁愿找外国女孩。儿子有阿姨和父母带，就是语言还是不能做到无障碍交流。

第13篇：女权讲稿

一 渊远

女性主义理论

女性往往被当做一种对男人精神的抚慰，一个千依百顺之物，一个欲望客体。尽管这种说法听起来更像一种阴谋理论，但实际上不无道理。

作为一种社会运动，·“女权主义”是对妇女权利在美国文化和经济领域中受到剥夺的一种抗议。在经济上，美国女权主义注意到妇女所做的大量无偿工作(“家务”)和某些行业的低薪待遇；而要求男女同工同酬的法律早已通过。女权主义运动在政治上和经济上都要求改变男性主宰的社会。在美国的重要社会机构中，男性明显占据着重要的管理和领导位置：如美国所有制片公司和电视网领导均是男性，大多数电影导演和摄制人员也是男性。妇女力求通过司法改革、社会鼓动和唤起良知来改善自己的社会经济处境。女权主义运动在这一方面的努力旨在揭露男性对美国社会的统治以争取更大的平等。

妇女解放运动背景

妇女解放运动到今天为止，大致可以分为两个阶段：第一个阶段很早，大概是在19世纪末，是妇女解放运动的第一次浪潮，当时争论的一个焦点是两性的平等，强调男女在智力和能力上是没有区别的，因此要求公民权，政治权利，政治权利是最重要的目标，所以往往被称作女权运动。

第二次妇女解放运动的基调是要消除两性的差别（即指两性关系中，女性附属于男性）。既要求同工同酬等社会层面的权利。也主张对自己身体的控制权，如，努力摆脱被迫性生育，争取堕胎合法化等。1960年代的性自由主张也与女性主义谋求解放的追求是相契合的。波伏娃的《第二性》即产生于这一时期。

第二次女权主义运动带来的另外一个结果，就是对于性别研究，女性主义的学术研究兴起。同时也出现了形形色色的女性主义流派。

女权主义电影的实践，理论和批评是承接着60年代欧美女权主义解放运动之势展开的，因此女权电影研究本来就负有辅助社会运动的使命。在电影批评中，女性主义电影批评借用了社会学，弗洛伊德精神分析和雅克拉康的“镜像”阶段理论，德里达的解构思想和福柯的权利话语论述为代表的文化分析思维模式，纽约和爱丁堡都举行最早的女性电影节，（后来还有多伦多妇女电影节，华盛顿，妇女电影节芝加哥妇女电影节）

女性主义批评 A 三个阶段的概说：社会学阶段

精神分析学阶段

文化分析阶段

然而事实上每一阶段的讨论都包括了这三种思维模式

我们可以把当代女权主义电影理论的发展划分为几个不同的阶段。第一个阶段是根据潘诺夫斯基的典型化论断对女性的各种固定形象的认识，以及对具体影片类型的性别特征的辨识。随着符号学、精神分析学和意识形态研究的出现，电影女权主义批评也随即变化。

马卓莉·洛森把把好莱坞电影中的这种类型化的、被严重地歪曲了的女性形象戏谑式地称之为“爆米花女神”(Popcom Venus)。在她看来，好莱坞所塑造的女神形象，其作用，就像人们一边看着肥皂剧，一边往嘴里大把填着的“爆米花”一 样，是为我们的集体无意识幻想服务的。

女权主义电影理论在七十年代初期和中期与精神分析学汇合，在一般电影理论中形成一个重要潮流。的确，女权主义电影理论的一个重要倾向似乎主要专注于精神分析学的观点和方法。

70年代中期，女性主义电影批评将研究重点由女性形象转向了男权文化压制下的女性。新一时期的女性主义电影批评具有代表性的文本包括。。

劳拉·穆尔维《视觉快感与叙事电影》原本是劳拉穆尔维在1973年向威斯康星大学提交的法文系论文正式发表于《银幕》杂志，自发表以来便引起广泛的批评和讨论，被大量重印和翻译，被认为是女权主义电影理论最重要的文献之一。此后出现的许多女权主义电影理论文本大多以此文的主要观点为依据展开论说，要么对它的不足加以批驳和争论，在几乎所有的以电影理论史为主题的著述和论文中，都要对它加以介绍和讨论，因此对本文进行深入的读解是了解女权主义电影理论的一条有效途径。

她本人也意识到弗洛伊德的精神分析理论本身就是父权意识形态的产物，传达的是男性的声音，那么女权主义者何必要采用这样一种方法呢? 对于穆尔维来说，精神分析学提供了一种对父权社会中性和无意识的建构过程的分析。穆尔维接受了精神分析学对两性差异的描述，但是她又主张用该文化本身的分析工具去反对这一文化。

她认为男性中心主义是父权意识形态的核心内容，它是靠被阉割的女性这一形象才得以确立。在父权主义的无意识中，女性由于缺少阳具而成为阉割威胁的象征，另一方面，女性的责任仅限于养儿育女，一旦将子女培养成人，女性就失去了存在的价值。因此女性永远和被阉割连在一起，她们只能在父权文化中承担能指的作用，指称男性他者。男人可以通过语言的掌握把自己的幻想和迷狂加到沉默的女性身上，女性只是意义的承担者而不是创造者。莫尔维认为这是造成女性受压迫的根源所在，也是女性主义者面临的终极挑战。

穆尔维提出女性在影片中负责供给观众视觉愉悦。这是一种观看的愉悦。她认为看的快感不平衡的分布在两性之间，形成男性=主动，和女性=被动的两极化模式。

第一种机制是一个人看另一人时得到的如弗洛伊德称之为“视淫”(scopophilic)的快感。另一个支撑视觉快感的心理结构是“认同”(identification)。认同是主体对客体的某种相似性的认知。

对两性差异的经典精神分析学描述把女性说成是“被阉割者”；她不是女人，而是被描绘成非男人，即一个被阉割的男人，对于女性所代表的这种危险，男性可以采取两种反应。其一，“窥淫癖”(voyeurism)，其二，物恋(fetishism)。

这些矛盾和暧昧性通过希区柯克和斯登堡的作品可以更为简单地阐明，他们在各自的许多影片中几乎是把观看当作了内容或题材。希区柯克的影片更为复杂，因为这两种机制他都使用。而另一方面，斯登堡的作品则提供了许多纯恋物观看癖的实例。他把裘蒂复原成麦德琳，强迫她在细微末节上都符合于他那恋物的实际外貌。她的裸露癖、受虐癖（masochism）使她成为司各迪主动的虐待狂窥淫癖的最理想的被动配对物。她知道她的角色就是表演，只有彻底地并且反复地表演，她才能维持住司各迪的色情兴趣。但是在反复的过程中，他确实把她整垮了，并且成功地揭露了她的罪。他的好奇心最后获得了胜利，而她则受到了惩罚。在希区柯克的影片中，男主人公看见的正是观众所看见的。在斯登堡的作品被死亡神圣化了的情欲的冲击力是作为奇观展示给观众的。男主人公产生了误解或根本没有看见。

对于女同性恋者来说，异性恋即意味着压迫。这是因为，异性恋的二元对立从实质上讲是以男性价值观为标准的。女同性恋包含深层次的女性经验，女同性恋既是打破禁忌，也是拒绝某种强制性生活的方式。女同性恋的女权主义者靠拒绝异性恋来摆脱这种被奴役关系。

后来她在1981年的《视觉快感与叙事性电影的反思》和1996年出版的《恋物与好奇》再一次重释了自己的观点，辩证的审视了以前的研究。

A 以女性视角讲述故事，女性角色变为主动，而反倒男性成了被动者，如《末路狂花》。B 用激进的方式表达女性的反抗和觉醒。如《钢琴课》。

C 以女性视点揭示在男权主义文化之下遭到压抑的生命经验如《人·鬼·情》。

D 直言不讳的展示女性的欲望，细腻的情感，如女导演凯瑟琳·布雷亚的《罗曼史》《姐妹情色》。

E

男导演阿莫多瓦，关锦鹏也加入到拍摄女性电影的队列中来。如阿莫多瓦的《高跟鞋》《关于我母亲的一切》《对她说》。关锦鹏的《阮玲玉》《红玫瑰与白玫瑰》，《长恨歌》。

《钢琴课》艾达没有男权社会中男人寄希望于女人的那些优点，既没有女性的风姿与美貌，又没有女性的柔顺与贤德，她甚至还应 该说是有残缺的，因为她不能说话。她抛弃一位“文明”的丈夫，而选择一位 “土著”丈夫的。最后，艾达的身体和精神的需要都有了寄托和安顿以后，对她曾经如此珍贵的钢琴，在关键的时刻似乎变得可有可无了。最后她决然地把钢琴抛到了大海之中。

“《钢琴课》是一个非常值得看的电影，其实这个电影并不是一个非常好看的电影。在商业 上讲它可能与《霸王别姬》并列，但是它的整个构思还是从形 而上的层次开始的，只是在形而下的还原上做得不是很地道。但是作为一个女导演来讲已经非常好了。”女性主义的一 个最重要的主张就是主张要同常规的快感期望和价值判断断 绝关系。正是在这里，陈凯歌作为一位男导演的女权主义与 简·坎皮恩作为一位女导演的女性主义的差异，也就显露出来 了。由此可见，女性主义确实是一个相当复杂的问题。

克里斯廷．格莱德希尔的论文《当代女权主义理论的最新发展》。格莱德希尔的一篇广泛论述各种女权主义问题的颇有说服力的重要著述。格莱德希尔在七十年代末提出的问题是：为什么女性没有作为女性表现在电影中?再者，如果情况真是如此，那么为什么还有女性去看电影?她向女权主义者们发出警告，过于关注理论探讨也许会妨碍对妇女在各种社会过程中实际地位的认识，并削弱女权主义运动为妇女本身谋利的能力。

她通过拉康的精神分析学回答说，因为女性不是男性，所以她们是不做声或不露面的。女性可以开口吗?电影影像可以为女性说话吗?格莱德希尔对这两个问题的回答都是“不”。她确实断言女性没有“说话”权利，而且他们不可能通过电影表达出真正的女性性别。她断言电影中的女性品格，即作为女性的女性，是一种未知状况。电影中的女性形象仅用于重新肯定男性的统

一、完整和安全。

第14篇：女权社会？

“三从四德”是中国封建社会时期，对女性一生的规范要求。这在今天看来，无疑是男尊女卑的父权制社会对女性权利的扼杀。

现代的中国人都知道“男女平等”，更有人说现代女人的三从四得，是从不温柔，从不体贴，从不讲理；说不得，打不得，骂不得，惹不得。

似乎中国新女性的地位一下拔得太高，中国已然成了一个女权主义国家。一个典型的例子就是现在大热的剩男剩女问题，相对剩男，剩女大多是自主选择的结果。如果想找个如意郎君，房子、车子一个都不能少，甚至得满足最近提出的新标准——“高富帅”。

在婚姻问题上，为什么女方可以有诸多要求，而男方需要背负如此沉重的压力？

很容易理解的一点是中国男多女少，根据市场经济供需关系的理论，我们不难得到上述结论。根据第六次（2011年）全国人口普查公布的数据，我国出生人口性别比为118.06（男）：100（女），而这高于联合国设定的警戒线11个百分点。（出生人口性别比也叫婴儿性别比，正常情况下，每出生100个女孩，相应出生103—107个男孩。由于男孩的死亡率高于女孩，到了婚育年龄，男女数量趋于均等。因此，联合国设定的正常值为103—107。）

也许有人对这组数据没什么概念，需要指出的是，我国出生人口性别比持续偏高始于上世纪80年代，由于长期失衡积累效应，据国家统计局人口统计资料推算，目前我国0—19岁年龄段人口中，男性比女性多2377万。10年后，上千万适龄男性将面临“娶妻难”。

说到这里，我们很容易发现一个矛盾的现象：首先，我国的出生人口性别比绝对不是自然选择的结果；那么既然已经进入一个女权社会，女性的性别优势已经这么明显，怎么还有那么多人选择生儿子？有人说一些偏远的落后农村，思想老旧，仍然“重男轻女”，拖了平均分的后退。那我现在列一组不偏远的，不落后的数据：深圳市出生人口男女性别比为120．8∶100；北京流动人口在京出生的性别比128∶100；重庆为140∶100，海南、广东等省出生的性别比为130：100以上。

那么问题在哪呢？

一、中国现在根本不是什么女权社会；

二、中国根本没放下“男尊女卑”的思想，反而愈演愈烈！

一些的学者认为，中国现在的房价之所以这么高，都是丈母娘给逼得。“要结婚，拿房来”，所谓的刚性需求，一直对房价推波助澜。在择偶时，尽量选择条件好的，帮女儿把关，为她谋求一个幸福的的未来，本身这个出发点是好的。但是，十年前我也没听说，房子是什么幸福的根基。是谁灌输了这思想？当然是在房地产中受益的人，开发商和政府。

其次，对于一些女方父母的做法之夸张，我实在难以理解。前阵子听说过一个“最牛丈母娘”，甄选女婿的评分标准居然列出了27条！有些父母将儿女的婚姻当成一笔买卖：

“说个数吧，还有什么条件。”

“低于这个数别想碰我女儿。”

这些父母将自己的控制欲捆绑在关心下一代的名义上，潜意识里将女性物化成一个没有思想没有生命的价码，做着光明正大，买卖人口的交易。

如果交易能带来幸福，我也不会有怨言。但既然是交易，那就有价高者得的规则。那你知道中国的基尼系数（衡量贫富差距的分析指标）高达多少吗？超过0.55！（而超过0.5，就可能导致社会**）基尼系数超过0.49 的国家不超过10 个，中国是其中的一个。排名前十的除了中国外，其他就是非洲和拉丁美洲的一些国家。

经济学上，有一条二八定律，简单来说就是社会上20%的人占有80%的社会财富。这是说在正常的社会，而在贫富差距如此巨大的国家里，这个比率当然会更为尖锐。但仍有那么多的女孩追着小于20%的人的那笔财富，甚至不在乎当“二奶”、“三奶”。

在一项“全球最幸福的国家”排名中，中国排在125位，而以丹麦为首的4个北欧国家，芬兰、挪威、瑞典、荷兰占前5位，它们同时也是基尼系数最小的几个国家。

由此可见，对于一个国家而言，财富不是人民幸福的条件，均衡的财富才是保证人民幸福的根本。

让我们回到男女平等的问题上来，在“2011男女平等度”调查中，非常“巧合”的是，排名前四的还是北欧国家：冰岛、挪威、芬兰和瑞典！这可以得出什么结论呢？男女平等+均衡的财富=国民的幸福指数，并且均衡的财富有利于男女平等，男女平等也一定更加利于实现均衡的财富。

有兴趣的朋友可以去整理一下胡润财富榜，看看那么多的千万富豪里有几个是女性。在中国职场，女性除了在个别生产她们自己所用产品的行业外，最有优势、人口密度最大的地方，是基层的流水线。在我看来，导致今天性别隐性歧视如此严重的原因，除了社会的不重视外，女性自身的不作为、不思考才是根本的问题所在。就像有人说的那样：“男人把你当奴隶使唤，却又让你感觉自己像个公主”，而这些公主醒不过来。

这些公主做着“你负责挣钱养家，我负责貌美如花”的美梦。要知道，如果真当自己是花，就该知道花香会有腻的一天、花也会老去枯萎的一天，没有人会喜欢枯枝败叶。你需要明白的是：对你没有要求，也就意味着可以随时丢弃。

第15篇：艾玛·沃森联合国女权演讲《He For She》演讲稿

Today we are launching a campaign called ―He For She.‖

I am reaching out to you because I need your help.We want to end gender inequality—and to do this we need everyone to be involved.This is the first campaign of its kind at the UN: we want to try and galvanize as many men and boys as poible to be advocates for change.And we don’t just want to talk about it, we want to try to make sure it is tangible.I was appointed as Goodwill Ambaador for U.N.Women six months ago and the more I have spoken about feminism the more I have realized that fighting for women’s rights has too often become synonymous with man-hating.If there is one thing I know for certain, it is that this has to stop.For the record, feminism by definition is:“The belief that men and women should have equal rights and opportunities.It is the theory of the political, economic and social equality of the sexes.”

I started questioning gender-based aumptions a long time ago, when I was eight, I was confused about being called ―boy‖, because I wanted to direct the plays we would put on for our parents—but the boys were not.When at 14 I started being sexualized by certain elements of the media.When at 15 my girlfriends started dropping out of their beloved sports teams because they didn’t want to appear ―muscly.‖ When at 18 my male friends were unable to expre their feelings.I decided that I was a feminist and this seemed uncomplicated to me.But my recent research has shown me that feminism has become an unpopular word.Women are choosing not to identify as feminists.Apparently I am among the ranks of women whose expreions are seen as too strong, too aggreive, isolating, and anti-men, unattractive even.Why has the world become such an uncomfortable one? I am from Britain and I think it is right that I am paid the same as my male counterparts.I think it is right that I should be able to make decisions about my own body.I think it is right that women be involved on my behalf in the policies and decision that affect my life.I think it is right that socially I am afforded the same respect as men.But sadly I can say that there is no one country in the world where all women can expect to receive these rights.No country in the world can yet say they have achieved gender equality.These rights I consider to be human rights, but I am one of the lucky ones.My life is a sheer privilege because my parents didn’t love me le because I was born a daughter.My school did not limit me because I was a girl.My mentors didn’t aume that I would go le far because I might give birth to a child one day.These influencers were the gender equality ambaadors that made me who I am today.They may not know it, but they are the inadvertent feminists who are changing the world today.We need more of those.And if you still hate the word—it is not the word that is important, it’s the idea and the ambition behind it.Because not all women have been received the same rights that I have.In fact, statistically, very few have been.In 1997, Hilary Clinton made a famous speech in Beijing about women’s rights.Sadly, many of the things she wanted to change are still true today.But what stood out for me the most was that le than 30 per cent of the audiences were male.How can we affect change in the world when only half of it is invited or feel welcome to participate in the conversation? Men-I would like to take this opportunity to extend you formal invitation.Gender equality is your iue too.Because to date, I’ve seen my father’s role as a parent being valued le by society despite my needing his presence as a child as much as my mother’s.I’ve seen young men suffering from mental illne unable to ask for help for fear it would make them look le of a menor le of a man.In fact in the UK, suicide is the biggest killer of men between 20-49, eclipsing road accidents, cancer and coronary heart disease.I’ve seen men made fragile and insecure by a distorted sense of what constitutes male succe.Men don’t have the benefits of equality either.We don’t often talk about men being imprisoned by gender stereotypes, but I can see that they are.When they are free, things will change for women as a natural consequence.If men don’t have to be aggreive in order to be accepted women won’t feel compelled to be submiive.If men don’t have to control, women won’t have to be controlled.Both men and women should feel free to be sensitive.Bothe men and women should feel free to be strong.It’s time that we all perceive gender on a spectrum instead of two sets of opposing ideals.If we should stop defining each other by what we are not and start defining ourselves by who we are—we can all be freer and this is what HE FOR SHE is about.It’s about freedom.I want men to take up this mantle.So their daughters, sisters and mothers can be free from prejudice, but also so that their sons have permiion to be vulnerable and human too—reclaim those parts of themselves they abandoned and in doing so be a more true and complete version of themselves.You might be thinking who is this Harry Potter girl? And what is she doing speaking at the UN.It’s a really good question I have been asking myself the same thing.All I know is that I care about this problem.And I want to make it better.And having seen what I’ve seen –and given the chance-I feel it is my responsibility to say something.Statesman Edmund Burke said:“All that is needed for the force of evil to triumph is for enough good men and women to do nothing.‖

In my nervousne for this speech and in my moments of doubt, I’ve told myself firmly—if not me, who? if not now, when? If you have similar doubts when opportunities are presented to you I hop those words might be helpful.Because the reality is that if we do nothing, it will take 75 years, or for me to be nearly a hundred before women can expect to be paid the same as men for the same work.15.5 million girls will be married in the next 16 years as children.And at current rates, it won’t be until 2086 before all rural African girls can have a secondary education.If you believe in equality, you might be one of those inadvertent feminists I spoke of earlier.And for this I applaud you.We are struggling for a uniting word, but the good news is we have a uniting movement.It is called He For She.I am inviting you to step forward, to be seen and to ask yourself, if not me, who? If not now, when? Thank you very very much

第16篇：女权主义与后现代女权主义

女权主义与后现代女权主义

女权主义，或称女性主义，是指一个主要以女性经验为来源与动机的社会理论与政治运动。在对社会关系进行批判之外，许多女性主义的支持者也着重于性别不平等的分析以及推动妇女的权利、利益等议题。

女性和女权都包含维护女性权益的意思,但现在女权主义这个概念一般人不太喜欢用,觉得太张狂,要夺男人的权。但是如果把女权理解成为女性的right而不是理解成为power,还是可以接受的。

女性主义诉求最早缘起于18世纪思想启蒙时代的欧洲，英国女作家玛丽，沃斯通克拉夫特所著的《女权辩护》，便是最早阐述女权问题的专著。她提出，社会是根据最明智的方式建立的，它的构成以人类的天性为基础，但是，把陈规惯例当作为剥夺人类(包括男人和妇女)的自然权利辩护的理由，却是一种违背常识的荒谬诡辩，像依赖性被认为是女人的天性，为了保持身体的美和女人的光荣，就用比中国人的裹脚布更坏的东西束缚她们的四肢和官能.她认为抚爱和纵欲并不能代替夫妻之间的友情，德行若没有自由来培养，将永远得不到应有的力量，而一个人若服从除理性权威外的任何权威，就不能被称为有理性的或有道德的。“让妇女分享权利，她们将和男人在品德上竞争”，是沃斯通克拉夫特的最著名的女性主义口号。

其后也出现了个别先觉醒的女性的声音。如早在1729年,英国的克雷弗特(Mary Woll-stone Craft)就发表了题为《女性权力》的论著。有组织的妇女解放运动的萌芽在19世纪开始出现,1848年,第一届女权大会在美国纽约州召开。20世纪初期,“男女平等”的主张得到了包括欧美主要资本主义国家政府某种程度的响应,例如,1920年美国妇女获得选举权;1928年英国妇女获得选举权。一直到这个时候,西方的女权主义声音都是和社会主流的“民主”、“人权”运动相呼应的。而在战争年代,大批男人走上战场,各参战国劳动力奇缺,国家以“爱国”和“男女平等”的名义动员妇女走出家庭参加社会劳动;战后,从战场上回来的男人需要工作,国家又以做“贤妻良母”为由,要求女性为男人让出她们已经在社会占有的工作岗位,而且以往以女性战友面目出现的男性同路人也大都如是说。这迫使女性重新思考女性与男性的权力关系和性别角色内涵。在20世纪初至20世纪60年代，世界上经历了两次世界大战，殖民制度瓦解，各种矛盾层出不穷，女权主义在这个大动荡的时期也更加派别林立，主张各异。既有马克思主义/社会主义的女权主义，也有自由主义的女权主义。西方社会进入后工业阶段以后，随着各种后现代问题的出现和后现代思潮的涌现，后现代女权主义也应运而生。女权主义批评家托斯尼曾将女权主义批评比喻为“花被褥”。琳达·哈奇恩提议说:“我认为我们再也不能谈论

单个女权主义，而应讨论多种女权主义，因为有多少种妇女便有多少种女权主义。”这说明，女权主义不仅与后现代主义共时，而且就其多元性而言，也与后现代主义相近。然而我们不可因其相近而将二者等同，这是哈奇恩在讲那句话之前首先强调的内容。但是，如果我们将后现代主义视为“人文知识分子看待自己文学作品与整个社会之方式的明显变化”，那么我们便有理由认为女权主义是后现代主义多元理论中之一元.约翰·麦高恩就明确地将女权主义列为“四种最明显的后现代主义理论”之一。在女权主义者当中，也有不少人注意到了女权主义与后现代主义之间存在着这种相近性(affinity)，如弗格森、弗拉克斯、弗雷泽、尼科尔森、赫克曼、米斯和欧文斯。这一事实本身亦说明，女权主义是后现代主义大氛围中的一个组成部分。

受后现代主义思潮解构思想的影响，后现代女权主义站在更高的角度上批判了以前的三大女权主义流派；批判已有的社会主体、历史、真理等理性的产物，指出女性地位的人为性和可争取性。同时，存在着争取女性平等地位的艰巨性。

首先，后现代女权主义首先是从否定传统女性主义的“男女平等”的概念进行批判的。在男权结构中，女性的自然作用和社会作用都是通过男性标准制定的。建立在“两性平等”的理论上的一百多年的女权运动认为，女人要取得社会政治权益就要进入男性的领域，用男性标准要求自己，把达到男性标准认为是女性的解放，这就掉进了男权单线型思维的陷阱。后现代女权主义要求在“差异”的基础上实现平等，才能构成真正条件和结果的平等。如在理论上，女性应该有自己的话语权力，有不同于男性的思维模式；在现实中，女性的就业应是考虑生理需要差异上的平等；在家庭领域内，女性应有主体化与客体化的权利。

其次，后现代女权主义对以往女权主义流派总体进行了批判。在当代，女性主义有三大主要流派，包括自由主义女性主义、马克思主义女性主义、激进女性主义。后现代女权主义认为这些女性主义只是反映了在欧美发达国家白人中产阶级妇女反对性别歧视的愿望，只局限于反对性别不平等的问题，实质上只是资产阶级自由主义和改良主义思潮。进而指出，女性主义当中存在忽视妇女由于阶级、阶层、种族、地区、文化背景不同所造成的差异，以及把自己的认识和行为模式全盘推广到第三世界的做法，所以女权主义应该是全世界妇女，包括第三世界妇女的产物，不该仅仅是发达国家中产阶级妇女的特权。这就把女权主义提到了政治的高度，不单单局限于两性之间，也包含了对殖民主义和帝国主义的认识和批判。而且，在批判的过程中，后现代女权主义指出，推行于发展中国家的现代化只不过是发达国家的“中心主义”的辐射，女权主义试图不顾国情以发达国家的工业化模式的生产领域所提供的充分就业来寻找摆脱其它国家女性的奴役状况是一种浪漫的幻想。所以，各民族、种族、国家、地区、阶层的女性应根据差异来不断寻找适合她们自身的解放道路

最后，后现代女权主义对各流派不同观点的批判。自由女权主义认为妇女受压迫在于男性对妇女的偏见造成的，通过将妇女排斥于某些特定的生活领域之外而体现出来的。这里，自由女权主义说明了女性正由于被排斥于生产领域之外造成的。在这里，女性把矛头直接指向对立面的男性，有失偏颇。其实，男权正是社会历史、文化的产物，男女性的二无格局应该说是几千年文化模式的产物。马克思女权主义认为男人对女人的统治可以看作是资本家统治工人的必然结果。后现代女权主义认为它批判的只是社会中的经济关系和阶级关系，只适合于特定的资本主义，并没有说明女性受压迫的真正根源和指明摆脱的途径。因为有资本主义存在之前，性别分工和妇女的从属地位已经形成，经济关系并不是唯一的因素，而且在受压迫的群体当中，也包括男性工人群体，在同类群体当中，女权仍是属于被奴役的对象。后现代女性主义指出单单的生理决定论、社会性别论等是不全面的，应考察女性从属地位的全过程，明了女性史不但是性史、生育史，更应是与人类社会并行的一部完整的妇女史。激进的女权主义认为妇女受压迫是父权制度的结果，在这样的制度下，男人群体拥有统治女人群体的权力。在权力的问题上，激进女权主义认为权力就是权威，是统治和剥削所有个人的权力，是统一的、是永恒的。后现代女权主义则主张权力是分散的、弥漫的，不应是集中于某个机构或某个群体，进而指出，妇女内部应实行“模式转换”，应从关注历史地位转换到关注更为具体的事物如女性的教育机会、就业机会，家庭暴力等上。

后现代女权主义在解构了现存的一些被视为合法的理论之后面临着与后现代主义相似的最大问题是在于如何建构一套自己的理论体系。有人批判后现代主义的解构理论是不能够自圆其说的。如后现代大师利奥塔德在批判哲学不能成为社会批判的前提下，得出批判本身也当作局部的、非合理的结论，其间步子走得太快了。结果，他把玄学话语倒掉时，把大型历史叙事也倒掉了；把马克思主义阶级理论剔除时，把大规模的不平等社会理论分析也倒掉了。正是如此，后现代女权主义在批判主体、历史、真理，解构了它们的终极意义的同时，却又在苦苦寻求女性的主体意识、女性的历史地位、女性存在的合法性，如此，仅存的一点点贫乏的批判资料是不足够对这一切进行批判的，无奈之际，后现代女权主义者只得在最低限度上重新拾起有关社会组织和意识形态的大型话语；有关实证分析和理论分析；有关历史和文化特殊性的性别理论„„

这一切，使后现代女权主义面临着更大的挑战。

第17篇：emma关于女权问题的联合国演讲

Emma Watson: Gender equality is your iue too Date: 20 September 2014 I was appointed six months ago and the more I have spoken about feminism the more I have realized that fighting for women‟s rights has too often become synonymous with man-hating.If there is one thing I know for certain, it is that this has to stop.For the record, feminism by definition is: “The belief that men and women should have equal rights and opportunities.It is the theory of the political, economic and social equality of the sexes.”

I started questioning gender-based aumptions a long time ago.When at eight I was confused at being called “boy,” because I wanted to direct the plays we would put on for our parents—but the boys were not.When at 14 I started to be sexualized by certain elements of the media.When at 15 my girlfriends started dropping out of their sports teams because they didn‟t want to appear “muscle.” When at 18 my male friends were unable to expre their feelings.I decided that I was a feminist and this seemed uncomplicated to me.But my recent research has shown me that feminism has become an unpopular word.Women are choosing not to indentify as feminists.Apparently I am among the ranks of women whose expreions are seen as too strong, too aggreive, isolating, anti-men and unattractive, even.Why is the word such an uncomfortable one? I am from Britain and think it is right that as a woman I am paid the same as my male counterparts.I think it is right that I should be able to make decisions about my own body.I think it is right that women be involved on my behalf in the policies and decision-making of my country.I think it is right that socially I am afforded the same respect as men.But sadly I can say that there is no one country in the world where all women can expect to receive these rights.No country in the world can yet say they have achieved gender equality.These rights I consider to be human rights but I am one of the lucky ones.My life is a sheer privilege because my parents didn‟t love me le because I was born a daughter.My school did not limit me because I was a girl.My mentors didn‟t aume I would go le far because I might give birth to a child one day.These influencers were the gender equality ambaadors that made me who I am today.They may not know it, but they are the inadvertent feminists who are changing the world today.And we need more of those.And if you still hate the word—it is not the word that is important but the idea and the ambition behind it.Because not all women have been afforded the same rights that I have.In fact, statistically, very few have been.In 1997, Hilary Clinton made a famous speech in Beijing about women‟s rights.Sadly many of the things she wanted to change are still a true today.Because the reality is that if we do nothing it will take 75 years, or for me to be nearly a hundred before women can expect to be paid the same as men for the same work.15.5 million Girls will be married in the next 16 years as children.And at current rates it won‟t be until 2086 before all rural African girls can have a secondary education.If you believe in equality, you might be one of those inadvertent feminists that I spoke of earlier.And for this I applaud you.We are struggling for a uniting word but the good news is we have a uniting movement.It is called “He for She”.I am inviting you to step forward, to be seen and to ask yourself “if not me, who? If not now, when?”

Thank you.6个月前，我被任命为任联合国妇女署亲善大使。我对女权主义说的越多，越发现为妇女权利的斗争往往成为仇恨男人的代名词。这是必须应该停止的。女权主义，顾名思义，就是男性和女性应该享有同样的权利和机会。它是有关于政治、经济和社会等方面性别平等的理论。

我从很久之前就开始质疑基于性别歧视的假设。我8岁的时候，因为想要自己导演一次为父母表演的节目，结果被说是霸道，但是男生却不会被这么说，我对此感到很困惑。14岁的时候，我开始被媒体的特定元素性别化；15岁时，我的女性朋友们放弃了她们喜爱的球队，只因为她们不想看起来肌肉发达；18岁的时候，我决定成为一个女性主义者时，我的男性朋友们拒绝表达他们的感受。

这对我而言，非常简单。但通过我最近的研究发现，女性主义却是一个非常不被接受的词语。很多女性也不愿意被定义为女权主义者。显然，我跻身于强烈表达自身想法的女性之间了，被认为„太嚣张了‟，被认为是孤立的，仇视男性，甚至没有吸引力。为什么这个词已变得那么令人不爽？我来自英国，我认为和男同事得到平等对待是正确的；我认为能够为自己的身体做决定是正确的；我认为（被掌声打断）……我认为女性能够代表我的利益、参与制定能影响到我的决策和决定是正确的。我认为，在社会层面上我能和男性们同样被尊重是正确的。

但遗憾的是，我可以说，世界上没有一个国家的所有女性都可以指望得到这些权利。世界上也没有一个国家能说，他们已经实现了性别平等。这些权利，我认为是人权。但我是一个幸运的人，我的生命纯粹是一种特权，因为我的父母没有因为我是女孩儿而不爱我，我的学校没有因为我是一个女孩儿而限制我，我的导师没有因为我有一天可能会生孩子而认为我没有多大发展。他们是性别平等的大使，让我成为了今天的我。他们也许不知道，但他们无意间成为了改变着现今世界的女权主义者。我们需要更多的人参与其中，如果你还恨这个词，你要意识到这个词本身并不重要。它背后的思想更为重要。因为不是所有的女性都能享受到和我同样的权利。事实上，据统计，很少女性享有这样的权利。

1997年，希拉里·克林顿在北京做了一场关于妇女权利的著名演讲。不幸的是，她想改变的许多事情在今天仍然存在着。因为现实确实如此，如果我们什么都不做，可能再过75年，甚至接近100年，女性们都还不能和男性们同工同酬。按照目前的数字计算，在未来16年内，将有1550万女性会结婚。而直到2086年前，所有的非洲农村女孩都不能享受中等教育。如果你坚信性别平等，那么你已经在不经意间成为了女权主义者，我为你喝彩！我们正在为团结一致而努力，好消息就是，我们现在有了一个团结一致的活动，那就是HeForShe运动。

我邀请你们向前看，问问自己：如果我不做，那么谁来做？如果此时不做？那么等到何时？非常，非常感谢。”

第18篇：艾玛沃特森女权演讲

hermione世界经济论坛

Since HeForShe launched in New York last September, I think it would be fair to say that my colleagues and I have been stunned by the response.The HeForShe conference was watched over 11 million times, sparking 1.2 billion social media conversations, culminating in the #HeForShrehashtag becoming so popular that Twitter painted it on the walls of its headquarters.And men from almost every country in the world signed up to our commitment.Everyone, from Desmond Tutu to Prince Harry to Hillary Clinton to Yoko Ono have iued their support or contacted us since September 20th.Everything from marathons being run, merchandise being created, 15-year-old boys writing to national newspapers deploring female discrimination, young girls collecting hundreds of signatures – it’s all happened in the last four months.I couldn’t have dreamed it, but it’s happened.Thank you so much.Thank you so much for watching and thank you so much for your support.So what is IMPACT 10x10x10? It’s about engaging governments, businees, and universities and having them make concrete commitments to gender equality.But I want to hear from the human beings that are behind these organizations.I spoke about some of my story in September;what are your stories? Girls, who have been your mentors? Parents, did you make sure you treated your children equally? If so, how have you done it? Husbands, have you been supporting your female partner privately so she can fulfill her dreams too? Young men, have you spoken up in a conversation when a woman was casually degraded or dismied? How did this affect you? How did this affect the woman you stepped up for? Busine men, have you mentored, supported, or engaged women in leadership positions? Writers, have you challenged the language and imagery used to portray women in the media? CEOs: Have you implemented the women’s empowerment principles in your own company? What change have you seen? Are you someone that has been persuading men to become He for Shes and collecting their signatures for their website? How many have you got? We want to know.We want to hear from you.One of the biggest pieces of feedback I’ve had since my speech is that men and women want to help but they aren’t sure how best to do it.Men say they’ve signed the petition.‘What now?’ The truth is, the ‘what now’ is down to you.What your He forShe commitment will be is personal and there is no best way.Everything is valid.Decide what your commitment is, make it public, and then please report back to us on your progre so that we can share your story.We want to support, guide and reinforce your efforts.IMPACT 10x10x10 is about concrete commitments to change, the visibility of these commitments and the measurability of them, too.How has the campaign impacted me so far? I’ve had my breath taken away when a fan told me that since watching my speech she has stopped herself being beaten up by her father.I’ve been stunned by the amount of men in my life that have contacted me since my speech to tell me to keep going, and that they want to make sure that their daughters will still be alive to see a world where women have parity economically and politically.While I would love to claim that uh…this campaign and the results of it are a result of my incredible speech writing skills, I know that it is not.It is because the ground is fertile.It is my belief that there is a greater understanding than ever that women need to be equal participants in our homes, in our societies, in our governments and in our workplaces, and they know that the world is being held back in every way because they are not.Women share this planet 50/50 and they are under – underrepresented, their potential astonishingly untapped.We are very excited to be launching IMPACT 10X10X10 to bring Hefor She into its next phase.If you’re a He for She, and I’m auming you are because otherwise you’d be in somebody else’s pre conference right now, I’m here to ask YOU: What is the impact you can have? How, what, where, when, and with whom? We want to help.We want to know.And we want to here from you.Thank you very much.

第19篇：Feminism女权主义

Feminism

Good morning,ladies and gentlemen!I’m very honored to stand here and give you a short speech!To begin with.I want to ask two questions.Do you think men and women are equal?And have you heard feminism? I started questioning fender-based aumption when at ten I was told to be a tender girl because I always play the gun with boys intead of those beautiful dolls.When I was 14, I started to be sexualized by certain elements of the media.At 15, my girlfriends started dropping out of a lot of sports teams because they didn’t want to appear masculine.So today I’d like to talk to you about feminism.What is feminism? Feminism is a collection of movements aimed at defining, establishing, and defending equal political, economic, and social rights and equal opportunities for women.But sadly, I can say that there is no one country in the world where all women can expect to receive these rights.No country in the world can yet say that they have achieved gender equality.These rights, I considered to be human rights, but I am one of the lucky ones.My life is a sheer privilege because my parentsdidn’t love me le because I was born a daughterMy school did not limit me because I was a girl.My mentors didn’t aume that I would go le far because I might give birth to a child one day.These influences were the gender equality ambaadors that made me who I am today.They may not know it but they are the inadvertent feminists who are changing the world today.We need more of those.We don’t want to talk about men being imprisoned by gender stereo types but I can see that theyare.When they are free, things will change for women as a natural consequence.If men don’t have to be aggreive in order to be accepted, women won’t be compelled to be submiive.If men don’t have to control, women won’t have to be controlled.Both men and women should feel free to be sensitive, both men and women should be free to be strong.It is time that we all see gender as a spectrum instead of two sets of opposing ideals.If we stop defining each other by what we are not andstart defining ourselves by who we are, we can allbe freer and this is what "HeForShe" is about.It’s about freedom.I want men to take up this mantle, so their daughters, sisters and mothers can befree from prejudice.But also so their sons have permiion to be vulnerable and human, too.We claim those part of themselves they abandoned, and in doing so, be a more true and complete version of themselves.

艾玛沃特森女权演讲稿（共15篇）

演讲稿打动（共19篇）

真诚演讲稿（共19篇）

心理演讲稿（共19篇）

丘吉尔演讲稿（共19篇）

《丘吉尔演讲稿（共19篇）.docx》

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