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題名:網際網路的空間觀:物態空間與存有空間
作者:李家沂 引用關係
作者(外文):Erik Chia-yi Lee
校院名稱:國立臺灣大學
系所名稱:外國語文學系研究所
指導教授:廖朝陽
學位類別:博士
出版日期:2001
主題關鍵詞:網際網路空間主體社會物態存有自由死亡cyberspaceInternetextensionsubjectivityexistencespacespatialityspatialization
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網際網路雖由資訊科技所架構成立,但已儼然漸成新的社會場域,其中活動的人類主體,似乎取得不同的座標與走向。角色的扮演,認同的潰解,界線的模糊,空間的消蝕,在在顯示了網際網路被賦予重塑主體意義與活化社會動能的承許。一般較富後現代氣息關於所謂網路主體的討論,大約接收/受了這些特色,進一步予以發揚闡述,突顯網際網路實踐社會自由與解放主體的革命貢獻。若仔細探究,這類討論的基本命題,多建立在網際網路雖為一社會空間,卻因特殊架構環境,具有「非空間」(nonspace)特質,由此衍生出關於網路主體與社會之種種引論。
本篇論文首先將探討此「非空間」觀念的命題適性,認為網際網路首先必須以人類主體的活動世界為前提,藉考察笛卡兒(Descartes)與海德格(Heidegger)所闡發,關於人與世界之空間關係,作為檢視「非空間」命題侷限的參考依據,並由此發展出「物態空間」觀念,以為網際網路空間特質之一,補足「非空間」論述解釋網路社會現象的疏漏與矛盾之處。文中也將整理出「物態空間」的三項特質──隱身的界限(the limit of bodily absence)、非空間的失效(the invalidity of nonspace)、空空間的消逝(the disappearance of empty space)──以闡明網際網路社會化過程中,主體必須面對的空間化前提。
然而「物態空間」並不能概括所有網路的主體活動,因此論文也將帶入海德格關於死亡的概念,探討死亡、絕對自由(absolute freedom)、純粹可能(pure possibility)、與主體存有間的關係,由此發展出「存有空間」的概念,以為網際網路另一重要的空間特質。論文最後將結合「物態空間」與「存有空間」的概念,以詮解「資訊厭食」(Information Anorexia)、「駭客運動」(Hacktivism)、「資訊狂」(Dataholism)等網路現象中,主體與社會的互動機制。藉比較這些現象間主體不同的活動軌跡,強調網際網路雖無法視為一物理性空間,但因其必須以主體的活動世界為前提而存在,仍具有「物態」與「存有」的空間特質。此乃討論網際網路時,必須加以考量的重要認知。
Ever since the term “cyberspace” was coined, man’s relation to cyberspace has become problematic because it appears to be a relation not to the spatial world of a landscape, but to the non-spatial world of datascape. Since the datascape of cyberspace is made almost exclusively of non-material information and signs, it is commonly regarded as a spaceless space that defies the rules of the offline world. One of the most significant consequences of this premise may be the turn to subjectivity in thinking about our relation to non-spatial datascape. The proposition that cyberspace is non-spatial sets the basic tone for many a discourse explaining man’s relation to cyberspace, and has much to do with what is believed to be new subjective and social possibilities. This thesis attempts to address the issue of the relation of cyberspace’s spatiality to subjectivity in terms of extended and existential spatialization.
Taking the relation of man to his world as our point of departure, we will devote our first chapter to the conceptual frameworks of Descartes and Heidegger both of whom have interesting things to say about the issues in question. Descartes is the one who gave us the picture of a differentiation between man and the world. While man is read as the thinking and doubting cogito of rationality, the world is inscribed as the thingly space of extension. Man’s subjectivity, therefore, becomes incompatible with both the substantiality of things and the spatiality of the world. In Heidegger’s hands, this picture is refined to avoid an implicit conflation of subjectivity and substantiality in Descartes, and to manifest a mutual constitution between subjectivity and spatiality. Extended things become handy; the non-spatial cogito become the spatial Da-sein; and the physical space of the world becomes practico-existential. Our own observations on this conceptual shift from cogito to Da-sein would also be presented. And our main concern is to point out that man cannot be completely identified with either cogito or Da-sein, but has to be taken as being both a thing and no-thing whose dual spatiality lends access to extended and existential spatialization on which hinge man’s socialization, his participation in cyberspace, and the spatiality of cyberspace.
The second and third chapters will deal with the social impossibility of cyberspace. Chapter Two will review a few discursive patterns invested with high claims for the non-spatial nature of cyberspace in fostering the newly (re)formed subjectivity and sociality. Certain setbacks in online practices raise the question how different online subjectivity and sociality could be from their offline counterparts. Chapter Three will attempt to answer that question by introducing the notion of extended spatialization to help read the social impossibility of cyberspace.
The fourth and fifth chapters will consider the question of what possibility cyberspace may disclose with regard to man’s subjectivity. Chapter Four will use the mechanism of social identification to discuss how man, being the lack of thingly identity (and substantiality as well), may negate his being a thing and cause extended spatialization to open up. The Heideggerian reading of death will be introduced here to establish the link between man’s no-thingness, pure possibility, and absolute freedom, a link necessary for our understanding of existential spatialization. Chapter Five will venture into a comparative study of three online phenomena--information anorexia, hacktivism, and dataholism--to show how existential spatialization of cyberspace can allow man’s being no-thing to be disclosed online and why this disclosure can only last shortly.
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