旅游者伦理悖论研究
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摘要
随着二战后旅游业的发展,旅游的伦理问题日益凸显,其关键在于旅游本身的内在结构性的伦理悖论。旅游伦理悖论的产生和消解既取决于旅游者的自我约束,又与旅游的情境设置有关。而这一问题国内外研究尚不多见。本文选取了旅游伦理悖论方面具有典型意义的四川灾害旅游为实证案例,在对灾害旅游者伦理悖论进行历时性和共时性分析的基础上,研究灾害旅游者伦理悖论的发生学模式及其中的伦理关系演变,进而探讨旅游的本质及旅游者悖论的化解途径。
在国家自然基金“旅游流与目的地耦合：因素及模型与机制研究—六大城市入境旅游为例(41271158)”和“西部城市民族旅游社区地方性保持：多元认同的建构主义研究(41271157)”的资助下,作者以社会学、人类学、伦理学、旅游学、心理学等理论为指导,以参与观察和深度访谈所获得的资料为基础,理论与实践、归纳与演绎、模式总结与实践案例相结合,采用质性研究、文本和语义分析等方法,以旅游者为主体,以旅游者伦理悖论问题为主题,对灾害旅游情境下的旅游者伦理悖论进行深入分析,探索其发生学模式及伦理关系演变过程,进而对旅游学科的某些基本问题进行探讨,并为灾害旅游的形象选取、发展路径等实践问题提供思路。
本文主要研究的问题有：分析了旅游者伦理悖论问题的研究意义,综述了国内外研究现状,对旅游者的伦理悖论进行了初步分析,引入了灾害旅游案例,提出了关于旅游伦理悖论的两个基本假设,从历时性和共时性两个方面对假设进行了验证,同时探讨了旅游者自我和他者的关系问题,并据此建立了伦理视角下旅游者悖论的发生学模式及伦理关系的发展演化过程模式。
本文得到如下主要结论：
(1)从灾害旅游伦理视角审视,旅游者以自我完善和提高作为动机内涵。
从灾害旅游伦理的角度看,旅游的定义应该以暂时性和异地性等外在技术性条件作为外延,以自我的完善和提高作为内涵,以便将灾害旅游等边缘化的旅游形式包括在旅游的概念之内,以提高旅游概念的普适性和解释性。
(2)旅游是自我对他者的探索,是自我认知世界的过程。
旅游是自我对他者的探索,是自我通过探新求异来获得自我认同并认知外在世界的过程。探索的结果并不是自我改变他者,而是相反。旅游者伦理悖论以及其各种矛盾表现产生的根源是没有认清自我和他者的关系,在旅游中将自我凌驾于他者之上。而异地性和暂时性、体验的个人化与接待的大众化两个方面的旅游情境则是旅游悖论产生的外部条件。
(3)旅游中关怀和责任的产生,是自我对他者的呼应与认知途径。
关怀和责任的产生是自我对他者的呼应,自我通过关心和责任来认识他者,并在他者的镜像之中找到自我。关怀的产生来自于关怀对象的差异性而不是共同性。旅游者主体性在责任行为和伦理关系得以确立。关怀和责任的产生有助于提高旅游者的自我认同,不仅有利于当地环境与社会文化,也会反过来惠及旅游者自身。
(4)旅游者通过“伦理自洽”和“伦理陷阱规避”来化解伦理悖论。
旅游者伦理原生悖论是清教徒式的伦理观念与享乐主义之间的矛盾,它在不同情境下有多样化的表现。旅游者伦理悖论的消解要通过旅游者的“伦理自洽”和旅游情境中“伦理陷阱”的规避来加以化解,其中前者是核心,后者通过前者起作用。
本文在撰写过程中,以深入的参与观察和深度访谈所获得的资料为基础,在实证案例研究的基础上,对旅游中的伦理悖论问题和灾害旅游伦理问题在以下方面进行了创新：
(1)依托实证调查,通过理论分析,多层面探索了旅游者伦理悖论基本构成条件、认识论根源、发生模式与消解过程,深化了旅游伦理的研究。
(2)发现并提出,灾害旅游中关怀和责任的产生是自我对他者的呼应与认知途径,拓宽了目前旅游伦理研究的范围。
(3)从灾害旅游伦理视角审视,从实证分析和理论探索角度,发现并提出,旅游者以自我完善和提高作为动机内涵。
(4)以伦理问题为切入点,从历时性和共时性两个方面,深入探讨了灾害旅游中的伦理悖论产生和消解过程,是灾害旅游研究视角的创新。
本文在研究广度上可继续拓宽至旅游中其他主体的伦理悖论问题,在研究层次上可继续深化至人口统计特征与旅游伦理的关系问题,此将成为作者进一步努力深入研究的发展方向。
In the aftermath of the Second World War, the ethical issues in tourism theoretical development are getting increasingly prominent, attributed mainly to the internal structural ethical paradox in tourism itself. The theory "Tourist Ethical Paradox"(TEP) has not been extensively studied at home and abroad. Generation and diffusion of which are affected by both the self-restraint of tourists and the situation of tourism. Based on the analysis of the Disaster Tourist Ethical Paradox (DTEP) in terms of diachronism and synchronic, the essay inquires into the embryological mode of the Disaster Tourist Ethical Paradox (DTEP) as well its internal ethical relationship evolution via a case study of disaster tourism, which typically represents the Tourist Ethical Paradox (TEP), and further investigates the nature of tourism and the method for the diffusion of this paradox.
Funded by the National Natural Science Foundation (No.41271158and No.41271157), under the guidance of theories of sociology, anthropology, ethics, tourism, psychology and on the basis of personal observations and depth interviews, theoretical and practical researches, induction and deduction, the combination of mode summarization and practical cases, and by the method of qualitative research, text analysis etc., the author focuses on the issue of the Tourist Ethical Paradox(TEP), takes a deep analysis of the most typical Disaster Tourism Ethical Paradox(DTEP), investigates the embryological mode of the Disaster Tourism Ethical Paradox(DTEP), discusses the tourism subject and therefore, suggests several solutions for such issues as image-selection of disaster tourism, appropriate formalization of behavior, etc.
Major issues the essay probes into are analysis of the significance of the research on the Tourist Ethical Paradox(TEP), summarization of the current progress of the research on this issue, the primary analysis of the Tourist Ethical Paradox(TEP), introduction to disaster tourism cases, two basic hypotheses on the Tourist Ethical Paradox(TEP), analysis of the Tourist Ethical Paradox(TEP) on condition of disaster tourism from the aspects of diachronism and synchronic, investigation of the relationship between tourist himself/herself and other people, also the establishment of the embryological model of the Disaster Tourism Ethical Paradox(DTEP) and the evolutionary pattern of ethical relationship.
Major conclusions are achieved as follows:
(1) Tourists are motivated by self-improvement in terms of the disaster tourism ethical perspective.
The definition of tourism should have the connotation of self-improvement and the extension of external technical conditions like being temporary and spatial differences. The technical definition of tourism is for easy statistics, which should include some marginalized tourism patterns such as disaster tourism, business tourism, and spiritual connotation such as self-improvement and completion should be emphasized.
(2) Tourism is an exploration for the external circumstances by oneself, and a method one uses to get acquainted with the world.
Tourism is the self-exploration for the outside world, and the way how a man knows the world, the result of which is not the change of the world but the man himself. The reason for the appearance of tourist ethical paradox as well the material gain and cultural invasion results from the failed recognition of the relationship between oneself and others, or preceding tourists over others. Being temporary, having spatial differences, personalized experiences and mass reception are external conditions accountable for the occurrence of tourism ethical paradox.
(3) The generation of the caring and responsibility in disaster tourism is a response to and a recognition method of others by oneself.
The generation of the caring and responsibility is one's response to others. In other words, one acquaints himself with others through caring and being responsible, and discovers himself in the mirror of others. Caring rises from the differentiation not the similarities of others. Tourism, to some degree, is a process in that one builds up the responsibilities and obligations for others. Therefore, tourists as major roles are not pre-existent but created amid the responsibility-ethic relationship. Caring and responsibility contributes to tourists'self-identity, improves local environment, society and culture, which, in turn, benefit tourists themselves.
(4) Tourists employ "ethic self-consistence" and "evasion of ethical trap" to diffuse ethical paradox.
Tourist ethical paradox is diffused, despite tourism forms, through tourist "ethic self-consistence" and "evasion of ethical trap". The latter is decided by the former. The method to form certain roles is used to attain "ethic self-consistence", while "evasion of ethical trap" results in many problems such as the disputable rebates and the matter of tips. Different situations turn the "evasion of ethical trap" into diverse forms, like providing properly ethical excuses, supplying hosts-and-guest exchanges with buffer zone through moderate formalization of behavior. A pretty situational plan ought to contribute to self-consistence, leaving tourists in the dilemma between morals and interests. Thus, the sound development of tourism industry should rely on this situational power of policies rather than the personal moral standards or the ethical self-restraint.
Based on the depth personal observation and interviews and case studies, the essay puts forward several innovations concerning the tourism ethical paradox and the disaster tourism ethical issues as follows:
(1) Based on analysis of theories and practical investigations, the project probes into the basic conditions for the build-up of the tourist ethical paradox and its epistemological source, occurrence mode and digestion process, deepening the research on tourism ethics.
(2) It broadens the realms of current tourism ethical research by raising the assumption that caring and responsibility in disaster tourism results from knowing others by oneself.
(3) Tourists are motivated by self-improvement in perspective of the disaster tourism ethical theory and practical analysis, theoretical exploration.
(4) Starting with the ethical issues, the project brings forth new ideas on disaster tourism by deeply investigating the generation and diffusion of the disaster tourism ethical viewed from the diachronism and synchronic.
In future, the author is expected to do further research on the ethical paradox issues concerning other stakeholders in tourism, and make deeper analysis of the relationship between demographic characteristics and tourism ethics.
在国家自然基金“旅游流与目的地耦合：因素及模型与机制研究—六大城市入境旅游为例(41271158)”和“西部城市民族旅游社区地方性保持：多元认同的建构主义研究(41271157)”的资助下,作者以社会学、人类学、伦理学、旅游学、心理学等理论为指导,以参与观察和深度访谈所获得的资料为基础,理论与实践、归纳与演绎、模式总结与实践案例相结合,采用质性研究、文本和语义分析等方法,以旅游者为主体,以旅游者伦理悖论问题为主题,对灾害旅游情境下的旅游者伦理悖论进行深入分析,探索其发生学模式及伦理关系演变过程,进而对旅游学科的某些基本问题进行探讨,并为灾害旅游的形象选取、发展路径等实践问题提供思路。
本文主要研究的问题有：分析了旅游者伦理悖论问题的研究意义,综述了国内外研究现状,对旅游者的伦理悖论进行了初步分析,引入了灾害旅游案例,提出了关于旅游伦理悖论的两个基本假设,从历时性和共时性两个方面对假设进行了验证,同时探讨了旅游者自我和他者的关系问题,并据此建立了伦理视角下旅游者悖论的发生学模式及伦理关系的发展演化过程模式。
本文得到如下主要结论：
(1)从灾害旅游伦理视角审视,旅游者以自我完善和提高作为动机内涵。
从灾害旅游伦理的角度看,旅游的定义应该以暂时性和异地性等外在技术性条件作为外延,以自我的完善和提高作为内涵,以便将灾害旅游等边缘化的旅游形式包括在旅游的概念之内,以提高旅游概念的普适性和解释性。
(2)旅游是自我对他者的探索,是自我认知世界的过程。
旅游是自我对他者的探索,是自我通过探新求异来获得自我认同并认知外在世界的过程。探索的结果并不是自我改变他者,而是相反。旅游者伦理悖论以及其各种矛盾表现产生的根源是没有认清自我和他者的关系,在旅游中将自我凌驾于他者之上。而异地性和暂时性、体验的个人化与接待的大众化两个方面的旅游情境则是旅游悖论产生的外部条件。
(3)旅游中关怀和责任的产生,是自我对他者的呼应与认知途径。
关怀和责任的产生是自我对他者的呼应,自我通过关心和责任来认识他者,并在他者的镜像之中找到自我。关怀的产生来自于关怀对象的差异性而不是共同性。旅游者主体性在责任行为和伦理关系得以确立。关怀和责任的产生有助于提高旅游者的自我认同,不仅有利于当地环境与社会文化,也会反过来惠及旅游者自身。
(4)旅游者通过“伦理自洽”和“伦理陷阱规避”来化解伦理悖论。
旅游者伦理原生悖论是清教徒式的伦理观念与享乐主义之间的矛盾,它在不同情境下有多样化的表现。旅游者伦理悖论的消解要通过旅游者的“伦理自洽”和旅游情境中“伦理陷阱”的规避来加以化解,其中前者是核心,后者通过前者起作用。
本文在撰写过程中,以深入的参与观察和深度访谈所获得的资料为基础,在实证案例研究的基础上,对旅游中的伦理悖论问题和灾害旅游伦理问题在以下方面进行了创新：
(1)依托实证调查,通过理论分析,多层面探索了旅游者伦理悖论基本构成条件、认识论根源、发生模式与消解过程,深化了旅游伦理的研究。
(2)发现并提出,灾害旅游中关怀和责任的产生是自我对他者的呼应与认知途径,拓宽了目前旅游伦理研究的范围。
(3)从灾害旅游伦理视角审视,从实证分析和理论探索角度,发现并提出,旅游者以自我完善和提高作为动机内涵。
(4)以伦理问题为切入点,从历时性和共时性两个方面,深入探讨了灾害旅游中的伦理悖论产生和消解过程,是灾害旅游研究视角的创新。
本文在研究广度上可继续拓宽至旅游中其他主体的伦理悖论问题,在研究层次上可继续深化至人口统计特征与旅游伦理的关系问题,此将成为作者进一步努力深入研究的发展方向。
In the aftermath of the Second World War, the ethical issues in tourism theoretical development are getting increasingly prominent, attributed mainly to the internal structural ethical paradox in tourism itself. The theory "Tourist Ethical Paradox"(TEP) has not been extensively studied at home and abroad. Generation and diffusion of which are affected by both the self-restraint of tourists and the situation of tourism. Based on the analysis of the Disaster Tourist Ethical Paradox (DTEP) in terms of diachronism and synchronic, the essay inquires into the embryological mode of the Disaster Tourist Ethical Paradox (DTEP) as well its internal ethical relationship evolution via a case study of disaster tourism, which typically represents the Tourist Ethical Paradox (TEP), and further investigates the nature of tourism and the method for the diffusion of this paradox.
Funded by the National Natural Science Foundation (No.41271158and No.41271157), under the guidance of theories of sociology, anthropology, ethics, tourism, psychology and on the basis of personal observations and depth interviews, theoretical and practical researches, induction and deduction, the combination of mode summarization and practical cases, and by the method of qualitative research, text analysis etc., the author focuses on the issue of the Tourist Ethical Paradox(TEP), takes a deep analysis of the most typical Disaster Tourism Ethical Paradox(DTEP), investigates the embryological mode of the Disaster Tourism Ethical Paradox(DTEP), discusses the tourism subject and therefore, suggests several solutions for such issues as image-selection of disaster tourism, appropriate formalization of behavior, etc.
Major issues the essay probes into are analysis of the significance of the research on the Tourist Ethical Paradox(TEP), summarization of the current progress of the research on this issue, the primary analysis of the Tourist Ethical Paradox(TEP), introduction to disaster tourism cases, two basic hypotheses on the Tourist Ethical Paradox(TEP), analysis of the Tourist Ethical Paradox(TEP) on condition of disaster tourism from the aspects of diachronism and synchronic, investigation of the relationship between tourist himself/herself and other people, also the establishment of the embryological model of the Disaster Tourism Ethical Paradox(DTEP) and the evolutionary pattern of ethical relationship.
Major conclusions are achieved as follows:
(1) Tourists are motivated by self-improvement in terms of the disaster tourism ethical perspective.
The definition of tourism should have the connotation of self-improvement and the extension of external technical conditions like being temporary and spatial differences. The technical definition of tourism is for easy statistics, which should include some marginalized tourism patterns such as disaster tourism, business tourism, and spiritual connotation such as self-improvement and completion should be emphasized.
(2) Tourism is an exploration for the external circumstances by oneself, and a method one uses to get acquainted with the world.
Tourism is the self-exploration for the outside world, and the way how a man knows the world, the result of which is not the change of the world but the man himself. The reason for the appearance of tourist ethical paradox as well the material gain and cultural invasion results from the failed recognition of the relationship between oneself and others, or preceding tourists over others. Being temporary, having spatial differences, personalized experiences and mass reception are external conditions accountable for the occurrence of tourism ethical paradox.
(3) The generation of the caring and responsibility in disaster tourism is a response to and a recognition method of others by oneself.
The generation of the caring and responsibility is one's response to others. In other words, one acquaints himself with others through caring and being responsible, and discovers himself in the mirror of others. Caring rises from the differentiation not the similarities of others. Tourism, to some degree, is a process in that one builds up the responsibilities and obligations for others. Therefore, tourists as major roles are not pre-existent but created amid the responsibility-ethic relationship. Caring and responsibility contributes to tourists'self-identity, improves local environment, society and culture, which, in turn, benefit tourists themselves.
(4) Tourists employ "ethic self-consistence" and "evasion of ethical trap" to diffuse ethical paradox.
Tourist ethical paradox is diffused, despite tourism forms, through tourist "ethic self-consistence" and "evasion of ethical trap". The latter is decided by the former. The method to form certain roles is used to attain "ethic self-consistence", while "evasion of ethical trap" results in many problems such as the disputable rebates and the matter of tips. Different situations turn the "evasion of ethical trap" into diverse forms, like providing properly ethical excuses, supplying hosts-and-guest exchanges with buffer zone through moderate formalization of behavior. A pretty situational plan ought to contribute to self-consistence, leaving tourists in the dilemma between morals and interests. Thus, the sound development of tourism industry should rely on this situational power of policies rather than the personal moral standards or the ethical self-restraint.
Based on the depth personal observation and interviews and case studies, the essay puts forward several innovations concerning the tourism ethical paradox and the disaster tourism ethical issues as follows:
(1) Based on analysis of theories and practical investigations, the project probes into the basic conditions for the build-up of the tourist ethical paradox and its epistemological source, occurrence mode and digestion process, deepening the research on tourism ethics.
(2) It broadens the realms of current tourism ethical research by raising the assumption that caring and responsibility in disaster tourism results from knowing others by oneself.
(3) Tourists are motivated by self-improvement in perspective of the disaster tourism ethical theory and practical analysis, theoretical exploration.
(4) Starting with the ethical issues, the project brings forth new ideas on disaster tourism by deeply investigating the generation and diffusion of the disaster tourism ethical viewed from the diachronism and synchronic.
In future, the author is expected to do further research on the ethical paradox issues concerning other stakeholders in tourism, and make deeper analysis of the relationship between demographic characteristics and tourism ethics.
引文
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