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題名：從生物學談錯誤：重探傅科的瘋狂理論
作者：潘恩典
作者(外文)：Pan En-dian
校院名稱：國立中正大學
系所名稱：外國語文研究所
指導教授：羅林
學位類別：博士
出版日期：2017
主題關鍵詞：傅科；權力；瘋狂；社會控制；心理學；Foucault；madness；power；discourse；culture
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中文摘要
本論文探討的是傅科所謂的瘋狂。瘋狂概念的最大爭議點，就在於它是否真實存在。很多批評家都認為瘋狂是個不存在的概念，認為它只是社會控制的手段。但對傅科而言，瘋狂不但存在，而且和人性大有關係。傅科同意界定瘋狂是社會控制的一種手段，但控制的目標並不只是有反社會的人，還包括正常人。人並非生來就完全社會化，為了達到控制人類的目的，社會變創造出一個關於人的神話。在這個神話中，人是唯一具有理性的動物，而人類之所以有理性，就是因為他具有非物質性的靈魂。社會透過文化傳播，讓人們不認同人類與生俱來的反社會特質，並將那些特質歸類為獸性。當人們不認同自己的反社會特質，認為那特質是瘋狂時，自然就成了循規蹈矩的社會公民。
但神話畢竟是神話，反社會特質既然是人性的一部分，就不可能永遠消失。因此人性和文明的衝突一再出現。傅科在作品中著重的是理論，因此我採用佛洛伊德後期的一些作品，說明這些衝突的發生緣由，並根據傅科的作品，探討社會是藉由哪些手段，壓抑人性中的反社會傾向。
文化是社會控制的重要手段之一。而西方文明所建立出的人的形像，簡單的說，就是人類有個完美的原型。世上的人都不完美，就是因為每個人都有瑕疵，都只是這個完美原型的不完美複製品。傅科的瘋狂理論，主要就是對這個完美原型的質疑和挑戰。對傅科而言，瘋狂才是人類的本來面貌。但從生物學而言，生命就是在不斷地變化，而變化也是推動演化的關鍵。生命之所以會變化，就是因為生命在繁殖過程中會出現錯誤。傅科曾在為恩師Canguilhem作序時提到錯誤對生命的重要性，但在他的重要作著中，對此事卻從未提及。傅科畢生都致力於推翻文明中沿襲的種種繆誤觀點，但這也成了他理論上的重大盲點。在文明出現前，生命已存在數十億年。而最早的簡單生命之所以能演化得如此多樣複雜，就是因為生命免不了有瑕疵和不完美。
關鍵詞：傅科，瘋狂，權力，心理學，社會控制
Abstract
The first chapter of the dissertation is a survey of the debate on madness and an analysis of Foucault's own definition of madness. The most important issue in the debate is whether madness is a fiction or not. If madness is a fiction, then the defining of madness is but a means for social repression. Madness is after all only an excuse for the powerful to control the powerless in society. In fact, Foucault is neither a defender of the mad nor a philanthropic or humanist philosopher. His theory of madness is less about madness itself than about the myth of man. To Foucault, the defining of madness is indeed a means for power to control individuals. While defining madness and excluding the socially-incompatible members, power also marks out the boundary of the "normal" and sets up a norm for the rest of the social members to follow and to identify themselves with. The defining of madness is a subtle way for power to unite the society.
What is the truth of man? A truth is a truth because it is timeless and changeless. While trying to answer this question, man has already made the supposition that there is some timeless and changeless quality about him. Everything in the physical world is subject to change and decay. So this timeless and changeless something must be something without a material existence. Man calls this immaterial something the soul and believes that it is the soul that marks the difference between man and other animals. It is through the unraveling of the construction of the fiction of the soul that Foucault sets out on his deconstruction of the myth of man.
The third chapter of the dissertation is an analysis of the conflicts between man and civilization and an examination of how power manages to resolves the conflicts. To Foucault, madness is the part of human nature that has been repressed by civilization. Since Foucault's study of madness is more analytical than descriptive, I have to turn to Freud and to Marquez's Love in the Time of Cholera for a more detailed illustration of the conflicts between civilization and human nature. The primary resources used in this chapter are three of Freud's later works: Civilization and Its Discontents, The Future of an Illusion, and Beyond the Pleasure Principle.
Society was born out of our need for mutual help. When one joins a community for protection, he also has to keep his instinctual desires in check. Both Rousseau and Freud agree that man can hardly survive in isolation. Yet man loathes civilization still, for it demands the renunciation of instinct. When man becomes a member of society, he must repress his natural compulsion towards violence and subject himself to the violence of the mass. The animality can be repressed. But it will never disappear. So every individual is a potential enemy of civilization.
In his theory of madness, Foucault tries to deconstruct the myth of man constructed by culture and encoded in language. Yet Foucault's obsession with culture and language also limits his inquiry. Foucault tries to lay bare the underlying forces that move civilization. Those forces are basically economical. In his Introduction to Canguilhem's The Normal and the Pathological, Foucault suggests that there is a biological substratum beneath the economical background. But he has never inquired that deeply in his later works.
In his theory of madness, Foucault fails to see the importance of error. To Foucault, madness is the original and normal state of human nature. Yet when viewed from a broader perspective, human nature is constantly changing because life has never stop evolving. Like every other species, man is a product of evolution. Life keeps evolving because the environment is constantly changing. From the perspective of biology, life does not just tolerate errors, it welcomes them. Life welcomes errors because errors are what enable life to evolve to adapt itself to the changing environment. Living organisms are forever trying to adapt themselves to the environment because the environment that fitted so well with their ancestors is no longer there.
Key words: Foucault, madness, power, discourse, culture, psychology, social control
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