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題名:穿越男性社會幻象:論安琪拉‧卡特的三部後天啟小說
作者:蔡佳瑾 引用關係
作者(外文):Chia-chin Tsai
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:2003
主題關鍵詞:男性社會幻象社會符號系統真實去除神話死亡驅力小對體無意識欲望穿透幻象male social fantasysocio-symbolic systemthe realde-mythologizingdeath driveobjet petit aunconscious desire穿透幻象
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本論文主要以拉崗(Lacan)之精神分析理論探討二十世紀英國作家安琪拉‧卡特的三部「後天啟」(post-apocalyptic)小說,分別為《英雄與惡棍》(Heroes and Villains)(1969)、《霍夫曼博士之恐怖欲望機器》(The Infernal Desire Machines of Doctor Hoffman)(1972)與《新夏娃受難記》(The Passion of New Eve) (1977)。這三部小說均呈現一文明傾頹之未來世界─社會符號系統(socio-symbolic system) 因潛抑(the repressed)之回訪或反撲而濱臨崩潰邊緣。卡特在這三部作品中運用奇幻文學適於抒發無意識欲望的特性,使為父權社會文化所潛抑者獲得出口,同時也藉以揭露父權社會符號系統難以將之符號化(symbolize)的真實(real)。
卡特認為所謂現實乃是「社會虛構文本」(social fiction)或神話,其作用在於遮掩父權社會符號系統之破綻,並形塑主體之無意識欲望,故而將自己的創作視為「去除神話事業」("de-mythologizing business"),意在破除社會文化中在無意識生根的意識形態,這點在此三部小說中尤其明顯。由於卡特對神話的看法接近拉崗精神分析中所謂的幻象(fantasy),而其「去除神話計劃」帶出穿越社會幻象的效果,揭示拉崗所說「性關係不存在」與和諧完整社會不存在的事實,因此本論文亦將借用齊傑克(Žižek)與拉克勞(Laclau)等學者結合拉崗精神分析與政治社會研究的理論來分析這三部小說,指出卡特如何在作品中掀開陰性性意識(femininity)、普世定義上的女人(the Woman)、「性關係」以及烏托邦社會等男性社會幻象。
本論文除卻前言與後語外共分五章,第一章旨在處理此三部小說在分類上所引發之爭議,並指出作品的奇幻風格彰顯「死亡驅力」(the death drive)推翻社會符號系統之傾向。第二章將闡釋拉崗精神分析中有關幻象的理論以及其與卡特所謂之神話之間的相通性,並點明幻象、欲望與驅力間的關連。第三、四、五章則分別以前兩章索建立之理論架構來分析《英雄與惡棍》、《霍夫曼博士之恐怖欲望機器》與《新夏娃受難記》三部作品中各種男性社會幻象的運作與破除,並就此陳明卡特作為女性主義作家的獨特性。
Angela Carter's post-apocalyptic novels, namely Heroes and Villains, The Infernal Desire Machines of Doctor Hoffman and The Passion of New Eve, represent a socio-symbolic edifice encroached upon by the return of the socially and psychically repressed. Carter makes the best use of the mode of fantastic literature, often regarded as the site for the apparition of the unheimlich (the uncanny) and for the articulation of repressed unconscious desire. Expressing a sinister vision in her representation of a future civilization in decline, she also reveals an impulse motivated by her "demythologizing business" to annihilate the patriarchal socio-symbolic system and to start all over again, i.e. the manifestation of the death drive. Her "passion for ruins" or "demythologizing impulse" displays the drive to achieve what Lacan calls "creation ex nihilo."
With a perspective resonant with Lacanian theory, Carter maintains that reality is but versions of "social fiction" or myth channeling the subject's desires and concealing the ruptures underneath the socio-symbolic system. What Carter regards as fiction or myth is, in Lacanian terminology, fantasy. In these three novels, Carter rips off several "veils" of male social fantasy--the fantasies of femininity, Woman, sexual relationship, utopian society etc. She not only unfolds the duality of fantasy--the fantasy of primordial fullness of being and that of the Other amassing jouissance--but also makes her characters confront the "otherness" of their unconscious desire through the traversal of the fantasies that provide them with an answer to the enigma of the Other's desire and, thereby, with a sense of self-consistency. In so doing, Carter exposes the underlying antagonism and sexual difference, both of which are linked to the unsymbolizable real and impede the accomplishment of a full identity and self-coherent society.
As a feminist, Carter advocates a return to where patriarchal myth ends and "real" life begins, which is an ahistorical moment harboring "the possibility of new possibilities." She appears hesitant about offering a utopian vision of the model of feminine sexuality as an alternative to patriarchal society because she realizes that a utopian vision always involves the paranoid fantasy of a hostile Other. However, by representing the process of traversing male social fantasy and the encounter with one's unconscious desire as an expelled stranger in these post-apocalyptic novels, Carter manifests the "feminine logic"--the rupture in the patriarchal symbolic narrative continuum.
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