語言與後殖民主體：J.M. 柯慈《屈辱》中的權力倒轉

主體性的脆弱一直是當代學界關注的重要議題之一。在《屈辱》中，柯慈不以人文主義向來由精神、靈魂的角度討論主體，反而以單一肉身、或肉身群體的角度出發討論暴力如何展現，小小的暴力如何演變為巨大的精神暴力。小說以生冷的筆調描繪肉身的困境，呈現南非種族隔離政策解除後，政治情境表面的和平之下隱匿的憤怒。透過第一人稱自省式的敘述，讀者可以發現看似理性的體制運作實則極度不理性，也埋藏許多不合情理之處。透過一場師生戀，一夕之間，主角發現原來的權力關係早已面目全非。而主角本身是一位上了年紀的白人教授，本身不合時宜的理念使他品嘗戲劇化的文化衝突。後半部主角離開城市抵達未開發的黑人農莊，看似離開了過往，然而發生在女兒身上突如其來的強暴實際上反映了大環境的不安。貫穿柯慈小說的始終都是國家暴力。過往學者常將女性置之於被動且壓抑的位置討論這本小說。然而，筆者認為強暴作為小說的子題，凸顯的還是國家以法律、規則形塑一個道德威權，以此教育、強壓人民。而被動接納強暴，融入當地，確實是重新翻轉了西方的道德觀。筆者試圖透過分析慾望與良知的關聯，從而反省西方理性陽剛的道德威權。在充滿自然與非自然力量、暴力、鬼魅無所不在南非，主角得以從失去個人力量的自我感中解放，並重新理解人性。

關鍵字

J.M. 柯慈；《屈辱》；慾望；道德；後殖民心境；權威

並列摘要

The fragile status of subjectivity has been a popular subject in modern society. Coetzee’s Disgrace, for instance, explores the predicament of modern soul. The novel depicts a brutal image of social conflict, which contains the theme of rape, abuse of power and eventually the reversals of power. In Disgrace, Coetzee creates one of the egocentric and self-indulgent white male, who is the product of Western individualism in the post-apartheid South Africa. His conflict between the moral standard and conscience highlights the questionable effect of justice over the subordinates. I observe that Eros is the dominant force in terms of morality. Desire, far from being merely an impulse, suggest authenticity when confronting moral question. Hence, by exploring desires in a new light, the strong connection between desires and conscience is explicitly revealed. Chapter three will be a study of Lucy’s knowledge after being sexually colonized by her neighbors. I draw on a few scenes to discuss the Foucaldian power relationship that lies in the core of Lucy’s subordination. What’s more, Lucy’s attitude also indicates that justice is not the main concern for the victim. A peel to the false distribution of justice leads us further to reflect the truth if moral convention is merely grounded on recognition of responsibility in the system. I claim that it should be interpreted as a strategy for subverting the mainstream discourse of Western moralization. The aftermath of rape brings not just pain but also a source of isolated culture owned by the colonized character. By exploiting predator and victim stereotypes, Coetzee highlights the relative value of different ideologies, which is the blind spot of Western individualism. Chapter four will be a study of the post-apartheid culture in South Africa with an emphasis on body-and-soul relations. In all, I have tried to bring out the merits of rape with a literary and philosophical approach. By depicting a wanderer in the inner sense, Coetzee intelligently enriches the meaning of Western individualism. A representation of personal violence reveals not the disruptiveness of the coherent moral structure but the enhanced rationalism that ultimately strike back the authority itself.

並列關鍵字

J.M. Coetzee ； Disgrace ； Desire ； Moral ； Post-colonial Psyche ； Authority

參考文獻

Attridge, Derek. “Age of Bronze, State of Grace: Music and Dogs in Coetzee’s Disgrace.” NOVEL: A Forum on Fiction, Vol. 34, No. 1 (Autumn, 2000), pp. 98-121

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語言與後殖民主體：J.M. 柯慈《屈辱》中的權力倒轉

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