淚和祭獻：論巴里的喪事物、情能和原詞

中文提要總體而言，本文旨在經由巴里喪事物材料，對一種原子的、個別分離的「社會」概念－它常單向地被視為事物的產生和人文分析的先行詞（an antecedent），表現為各種形式的社會建構論－加以評論。巴里喪禮的淚很少，祭獻很多。幾代的人類學者注意到前者，也作了他們的解釋，它們大體上是關於情感(emotion)的社會建構的故事。本文將淚和祭獻關聯在一起，總體的視為「喪事物」（mortuary things），並從「情能」（affect）的觀點接近這個論題。affect 這個概念的使用受啟發於Brian Massumi（2002）,用以區分於那個充滿心理學個體主義的emotion，它大體上指：若emotion一現身即為社會所編碼的（coded），那麼「情能」用來指此前更為抽象的情的動態，此概念實際上出自啟蒙哲學家Spinoza的倫理學論文，他稱此動態為身體的相應變化（affections of body）。此外，本文的另一方法論視角是「事物」（things），有別於九o年代後興起的物的生命(社會)史探討，本文更著重於讓古典人類學者與社會/倫理哲學家間作有關物、人和社會思維的對話。藉之，作者發展自己的概念工具：「有情事物」(affective things) 和「物世界」(things-world), 兩者俱為情（affect）的物象化（reification）。以上述兩概念為經緯，本文將淚和祭獻的現象放回它由遠而近的社會脈絡。首先以情能及其物象化為架構，經由各種軀體化的（somatized）情的模組（modules of affective things）作者描述了巴里小村的一般物世界，並歸納它相應於身軀性（somaticity）的一般性質。其次，作者認為巴里鄉村生活存在著一種與死生關注有關的情的星宿(constellation)，它表現於pura dalem（死者之廟）、sema（墓園）和sanggah（家祖廟），藉著描繪村民之希圖不斷淨化自身和領域的儀式實踐，作者以「不斷祭獻論」（On Constant Offerings）將祭獻現象初步理論化。接著進入本文的民族誌主體部份，作者描述巴里鄉村地區的老病和各階段喪禮細節，提供一個相對詳盡、總體的喪事物的展演過程。它實際上以二次葬禮為特徵，遠非只是一個淚的事件,而是超出局外人見聞的隆重事件，作者以各種死者祭偶的在場為聚焦，以10篇有關葬禮和火葬儀式的獨立短文貫穿整體敘事，最後以「物依戀」(thing-attachment)和「在一起性」(togetherness)這兩個身軀性意象為此章的總結。末章中，作者以前三章有關巴里喪事物的民族誌材料為基礎，深入討論「物依戀」、「在一起性」和情能的社會性與個體性治理等主題。由「物依戀」和「在一起性」所表現的情的必然性和方向性（而非偶然性和任意性），作者乃將二者合稱為「原詞」（proto-word），認為總體的物世界由它生產。而這個已存在和發展中的物世界，其中諸事物在繼續物象化人性所賦有之作為連續體的情能，且將不斷透露它們從出於自然的不變信息。最後，作者理論化「祭獻」（offering）的主題，認為經由巴里的祭獻－尤指喪事祭獻，其中「表意的物」（ideographic things）即那些儀式、演出和祭品等在證實「原詞」/情能的不斷在場，作者乃認為原詞可謂母語的母語。在題為「巴里和情能理論」的結論部中，作者以巴里喪事物實踐中的原詞(proto-word)作為對淚和祭獻的一次測探（a probe）的判準，再次強調情能的方向性和必然性－換言之，自然因的在場，以呼應於Spinoza的「能產的自然」(Natura naturans, Nature naturing) 概念，並認為應對那種以「社會」為優先在場和單向因，從而成為一種人類中心論（因而與自然因分離）或社會學目的論（因而與個體人的生存性分離）的傳統人類學論述不斷提出評論。再者，於研究展望中，作者認為祭獻行動（offerings）應被區分於那具有兩造對立、功利相互性和可計算性等特徵的牟斯式的禮物概念，從而喪事祭獻的探討尤應涉及其中的倫理維度，就此，作者稱之為情的治理經濟；透過對這一維度的探詢，作者設問：人在他的存在中，究竟是作動者（man he who acts）抑或受動者（man he who is acted on）？關鍵詞：社會建構論情能物象化有情事物身軀性在一起性原詞

關鍵字

社會建構論；情能；物象化；有情事物；身軀性；在一起性；原詞

並列摘要

Abstract Overall this thesis purposes that through the materials of Balinese mortuary things, to make comment aiming at the concept of the respectively atomic, discrete, “society” that usually considered unidirectionally as an antecedent of things producing and humanistic analyses and representing itself as varied social constructionism. In Balinese funerals, there are few tears, yet a great amount of offerings. There have been generations of anthropologists who have noted this, each giving their own interpretation and explanation. These explanations at large concern and lend themselves to various narratives regarding the social construction of emotion. This thesis groups offerings and tears together, referring to them jointly as “mortuary things.” The topic is approached using the notion of “affect,” a concept inspired by Brian Massumi (2002) and used as a substitute for concept of emotion – a concept which has been criticized as being bounded in some kind of psychological individualism. Generally, it points out that if the very presence of emotion has been represented as a thing coded by societies, then the use of affect attempts to evoke and account for the more abstract dynamics of affections. First cited in the treatise of Ethics written by the philosopher Spinoza in the age of Enlightenment, the concept has its origin in Spinoza’s dynamics as “affections of body.” In addition, another perspective of this thesis is in relation to “things.” However, marking its difference from the approach of social history of things prevalent since the 1990’s, this thesis sets its perspective more towards highlighting the dialogue on thoughts on thing-human relations between classic anthropologists and the social or ethic philosophers. In response to the aforementioned dialogue, the author develops conceptual tools of his own－the concepts of “affective things” and the “things-world”－both which are the reification of affect. With both the two concepts mentioned above as guiding themes, this thesis resets the phenomenon of tears and offerings in its context from distance to near. First, it is framed by the model of affect and its reification, by which the author depicts the nature of the things-world of a Balinese hamlet with various, somatized, modules of affective things. And, a preliminary generalization of periodicity of somaticity is made. Next, the author presumes that there is a constellation of death-life represented by the pura dalem (temple for the dead), sema (graveyard) and sanggah (family temple for ancestors). By depicting the cleansing rites constantly practiced by villagers in both territories and themselves, the initial theorization of the phenomenon of presenting offerings is made by author in the section titled “On Constant Sacrifice.” Then, the paper comes to the main body of the ethnography, the author narrates the life of the sick and elderly and the processes of mortuary ceremonies in thick detail to offer a relatively explicit and general course of performance of the mortuary things, showing how it is far more than merely of an event of tear itself. Actually, its features consist in the ceremonies of the second funeral that encompasses a series of solemn events far beyond the imagination of any outsider. While focused on the presence of effigies of the dead, the author writes down ten independent short essays －mini-narratives/explanations to incorporate into the narrative of the ceremony as a whole, and to conclude this chapter with two images of thing-attachment and togetherness that concern the somaticity of affect. In the final chapter, on grounds of the ethnographical materials of mortuary things, the author approaches in depth themes of togetherness, thing-attachment and the government of affect with regard to sociality and individuality. From principles of togetherness and thing-attachment, representing respectively the necessity and directiveness (rather than the contingency and arbitrariness) of affect inherently prescribed by Nature, the author combines them and terms them as proto-word. It is of the proto-word that the things-world comes into being; and, the established and ongoing things-world eloquently testifies itself as coming from the nature of affect, constantly reifying the continuum of affect that given by human nature. Finally, the author lays out a theory with regard to the subject of mortuary offerings, namely those of rituals, performances and immolations in ceremonies, positing that the affect of the proto-word is permanently present throughout the presence of offerings as ideographic things. Thus, the author regards the proto-word as the mother tongue of mother tongues. In the conclusion titled Bali and Affect Theory, the author makes his stand on the grounds of the idea of proto-word induced by practices of overall Balinese mortuary things, as the criterion of a probe it is highlighted again that the necessity and derectiveness of affect are always present, namely the cause of the natural, to echo to Spinoza’s concept of Natura naturans (Nature naturing). It is also argued that with the idea of proto-word as perspective, then the discourses of classic anthropology, which set the concept of society as the precedent presence and unidirectional cause（thereby might become an anthropocentrism separated from the natural cause or a sociological teleology isolated from the vivid existence of individuals）, should be re-evaluated again and again. Moreover, in the prospect of the thesis, the author proposes that the action of offerings should be differentiated from the Maussian concept of the “Gift” that takes on rationalized characters of two opposite-parities, reciprocity and countability. Thus, the approach of mortuary offerings should particularly involve in the dimension of the ethics in which mortuary things regularized themselves. At this point, the author terms it as “economy of the government of affect.” Through the inquiry into such the dimension, the author inquire that in human existence－is human after all a man who acts or is he acted upon? keywords：social constructionism affect reification affective things somaticity togetherness proto-word

並列關鍵字

social constructionism ； affect ； reification ； affective things ； somaticity ； togetherness ； proto-word

參考文獻

Suryani, Luh Ketut & Gordon D. Jensen

2008 Selves in Bali. In Ontology of Self Consciousness. Helmut Wautisher, ed.

2001[1971] The Thing. In Poetry, Language, Thought. Albert Hofstadter, trans. Pp. 161-184. New York：Harper Collins Publishers Inc.

Anderson, Benedict

2006 Imagined Communities: Reflections on the Origin and Spread of Nationalism. New York：Verso.

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淚和祭獻：論巴里的喪事物、情能和原詞

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