摘要
本文探討人類學者、哲學家喬治．巴岱耶在20至40年代其小說創作與理論建構的過程中對於「人(性)」這一個概念本身所暗藏的弔詭之剖析與描摹如何影響、成就、開啟了精神分析學家雅各斯．拉岡50年代末期關於人類行為背後的「道(理)」 (ethics)的討論。此討論旨在為拉岡對巴岱耶對其影響的噤聲發聲，並呈現兩人如何在刻劃「人(性)」的弔詭之處的同時，為啟蒙時代之後所形塑的單一、清晰、而致本身成為一概念明確的整體、從而遺落了其間所蘊藉的微妙衝突性之「人(性)」一概念帶來變革。我認為：由於該變革之濫觴，實與巴岱耶和拉岡於表明「人(性)弔詭」的概念之後在其論證該弔詭之處時所提出、談論的兩項概念—「『人(性)』一詞所隱含的人存在時的受限狀態」與「必然發生的人超越該『人(性)』限制之舉動」—息息相關，因此本文將從巴岱耶與拉岡的觀點檢視此兩概念。 在第一章序論處，我說明此研究計劃的發端、闡述此研究的目標、並檢視與此研究計劃相關的議題研究。 第二章我透過巴岱耶所著《被詛咒的共享意識》(The Accursed Share)該書的第二卷「情慾的歷史」與「薩德侯爵的價值」一文討論自巴岱耶肇始、於往後逐漸發展、而終於拉岡處成為討論「人(性)」時的重點之以「囿限/僭越」(the limit/transgression)這一對成雙概念為本的議題。我認為，巴岱耶透過此兩理論文本刻劃、揭示了「人(性)」本身的弔詭。而巴岱耶的揭示、以及他在此一揭示的過程中所顯露出的他對於「人」的各項舉動背後成因的好奇，是拉岡於精神分析情境中探究(人類行為之)「道(理)」的起源以及其意義之起點。 我在第三章的部分討論拉岡的文章「康德與薩德」和他談論「道(理)」的意義與該意義背後所衍生之議題的精神分析七講—《精神分析之道(理)》(The Ethics of Psychoanalysis 1959-1960)以檢視巴岱耶所呈現的「『人(性)』弔詭」的這一觀點對於拉岡的精神分析理論所產生的影響。我認為：拉岡在第七講對「人」的討論可說是以巴岱耶在「情慾的歷史」與「薩德侯爵的價值」中對人類行為的諸多刻劃—人的自我設限(劃界)、對其自身獸性的否認、吸納/排除異己(appropriation/excretion)、知其踰矩卻仍為之的舉動—為起點探究人類行為背後的「道(理)」。拉岡由精神分析的角度提出人的行為(更精確地說，其行為的踰越與否)與其背後錯綜的兩股勢力角逐密切相關：夾在「超我」(the superego)對人永不饜足的壓榨與要求和「愉悅原則」(the pleasure principle)對於這個貪婪的「超我」對於人的掌控之箝制、設限、與緩頰之間，人的行為由何股勢力勝出而操縱人所決定。人對前者的絕對服從與跟隨所宣示的不外乎是對後者的輕忽與違抗。「超我」引領人跨越「愉悅原則」的界線與保護。我認為，拉岡此理論不僅顯示出他對於巴岱耶「『人(性)』是弔詭的」這一見解的呼應，也展現了人身為「人」其處境的矛盾與窘迫：人在「愉悅原則」的引導下尋求滿足、喜悅的狀態，然而「超我」則必定背向地驅迫人耗盡心力、置喜樂於度外地不斷去追求他所應完成的責任，哪怕最終人本身的安樂(well-being)會成為該諭令下的犧牲品。我認為，此兩勢力的競賽、與人的舉動在其爭執下而顯露出的躊躇、前後矛盾、與衝突，在拉岡的理論建構之前，已於巴岱耶的小說《眼球譚》中有了淋漓盡致的展現。也因此，在第四章，我將檢視該小說以論證我的想法。 在第四章我除了討論巴岱耶在《眼球譚》中如何描摹「為人」的掙扎與矛盾，也探討《眼球譚》該文學創作的濫觴。巴岱耶曾說明《眼球譚》的出現與他幼年偶然聽聞的一段父親對母親的喝斥有關。而該經歷之所以促成《眼球譚》一書完全是因為書寫《眼球譚》的過程，對於巴岱耶來說，是一段追尋的過程：他企圖透過書寫《眼球譚》以找尋、再現那於父親的喝斥中所潛藏的絕對地毀滅性的力量、與該喝斥所具體化了的「僭越」的瞬間。我指出，巴岱耶於故事後的自白中所提及的書寫《眼球譚》的必要性，與拉岡於其後所提出的「僭越的執爽」(the jouissance of transgression)有關。《眼球譚》不僅可被視為該執爽下的產物、巴岱耶也透過《眼球譚》具體地描繪了該執爽。 第五章我總結全文而指出：巴岱耶透過理論與小說所揭露的「人(性)」該一概念本身的弔詭為拉岡日後研究人類行為背後的「道(理)」該舉動鋪路。巴岱耶透過討論「『人』為抹除其「獸性」(animality)而設立禁忌」以及「獸性以情慾的形式復返而見於人身上」此兩議題刻劃「人(性)」的弔詭：「囿限」的概念實存於人，而人卻必然僭越此界線。而巴岱耶此一刻劃影響、啟發了拉岡關於薩德侯爵、「僭越的執爽」、「超我」諭令下受苦的「人」、以及界線之內人所處的「安樂」狀態等討論。我重申：巴岱耶的僭越書寫/書寫僭越對拉岡50年代末關於「人」以及其行為背後的「道(理)」的討論影響深遠，且該影響清晰可見。即便拉岡並未曾直言巴岱耶對他的影響，他的眾多研究、討論議題也已經替他為這層影響發了聲。
並列摘要
ABSTRACT In this thesis, I explore how Bataille‟s literary and theoretical depiction of the ambivalence of humanity has shed light on Lacan and paved the way for his exploration in the late 1950s‟ of the underlying ethics of man‟s actions. This exploration is broached not only to make apparent Lacan‟s inheritance from Bataille (such as the notion of “the jouissance of transgression”) on which he remains silence but to examine the very revolution Bataille and Lacan have caused on the notion of “man (or humanity),” a notion that has been idealized and (over-)simplified since the Age of the Enlightenment. Of the latter—i.e. the revolution they have caused, I conceive: it has to do with the two ideas—“man‟s presence is limited” and “the inevitability of man‟s transgression in terms of that limit”—developed/thematized in Bataille and Lacan‟s works. The two ideas shape the content of humanity‟s ambivalence which is against that “harmonious one” thinkers of the Enlightenment have buttressed. Thus, in this thesis, I shall examine such two ideas in light of Bataille and Lacan. In Chapter One, I explain the genesis of my project, making clear the goal of this thesis, and examine studies that have been done which are connected with my project in linking up Bataille and Lacan with their discussion of the limit and transgression. In Chapter Two, I discuss Bataille‟s “The History of Eroticism” (1949) and his article “The Use Value of D. A. F. de Sade” (1930) to picture Bataille‟s critical depiction of humanity‟s ambivalence. I see that such a manifestation of the ambivalence of humanity has been embedded in Bataille‟s exploration in these two works of one dyadic concept that man is well-aware—“the limit (or actions of delimitation) and transgression”—which is designated as contextually human-specific. And I argue: Bataille‟s disclosure/rendition of the ambivalence of humanity and his insinuation of his curiosity over the “reason” behind man‟s actions are the threshold Lacan explores—in light of psychoanalysis—the genesis and the concept of “ethics” in terms of human behaviors. In Chapter Three, I discuss Lacan‟s essay “Kant with Sade” (1962) and his Seminar VII (in which Lacan examines the conception of and the problem behind “ethics”) to explore the impact Bataille‟s disclosure of humanity‟s ambivalence has left on Lacan. I contend: in light of the actions Bataille portrays in “The History of Eroticism” and “The Use Value of D. A. F. de Sade” that human being has undertaken—such as self-delimitation, denial (negation) of his animality, excretion (of the heterogeneous), appropriation, and transgression—Lacan explores the underlying ethics of man‟s actions, he works to answer the drive behind man‟s actions. In view of psychoanalysis, Lacan shows that man‟s action (or to be specific, the nature of man‟s action—reserved or transgressive) is in relation to the intricate power struggle between the insatiable demand of the superego (that limitlessly abuses man) and the presence of the pleasure principle in man that holds back man‟s submission to the jouissance of the superego: the nature of man‟s actions—transgressive or not—is determined by the force that prevails at the moment (on account of Lacan, the prevalence of the superego brings forth the designation of transgression). I conceive: manifested by this prospect of rivalry Lacan professes that is behind man‟s action is his distinct rendition of “the presence of the limit in man” and “man‟s transgression.” This rendition of Lacan not only echoes Bataille in manifesting the ambivalence of humanity but significantly shows the very dilemma that man in general has been in—between seeking “pleasure” under the guidance of the pleasure principle and going after the duty—“the Good,” the opposite of pleasure that toils and afflicts man (i.e. what sabotages man‟s pleasure)—that man‟s superego has urged him. I contend: this dilemma that man has been in, of which Lacan illuminates, is foregrounded in Bataille‟s Story of the Eye (1928). Thus, in Chapter Four, I delve into Story of the Eye to testify my contention. In Chapter Four, I deal with Bataille‟s literary portrait of the struggle and ambivalence of humanity, and I discuss how Story of the Eye, given birth in light of a duty Bataille has inexplicably felt, anticipates Lacan‟s theory of “the jouissance of transgression.” Finally, in Chapter Five, I conclude this thesis with my proclamation: the idea Bataille has brought up regarding humanity‟s ambivalence anticipates Lacan‟s exploration of the ethics behind it. Bataille‟s study of “man‟s prohibition against animality” and “the return of animality in the form of eroticism” highlight the paradox embedded in humanity: man‟s limited presence is ineluctably to be encountered by man‟s transgression. Bataille‟s exploration of such ambivalence sheds light on Lacan in discussing Sade, “the jouissance of transgression,” man‟s suffering under the command of the superego, and the pleasure of remaining within the limit. I consider: the effect Bataille‟s transgressive writing/writings on transgression has upon Lacan—on his discussion in the 1950s‟ of the underlying ethics of humanity—is obvious. Although Lacan does not give open credit to Bataille, his lectures have already done that for him.
參考文獻
Airaksinen, Timo. The Philosophy of the Marquis de Sade. New York: Routledge, 1995.
Bataille, Georges. Erotism: Death and Sensuality. San Francisco: City Lights Books, 1986.
Copjec, Joan. Read My Desire: Lacan Against the Historicists. Cambridge, Mass.: MIT Press, 1994.
Dean, J. Carolyn. “Law and Sacrifice: Bataille, Lacan, and the Critique of the Subject.” Representations 13 (1986): 42-62.
---. The Self and Its Pleasure: Bataille, Lacan, and the History of the Decentered Subject. Ithaca: Cornell UP, 1994.