有鑒於當代的台灣社會對於各種自戀的追求乃至各式各樣的享受都表現出包容甚或鼓勵，本論文以皮草時尚風為例，檢視這些對於自戀與享受的歌頌在遭逢特殊狀況時—例如當動保人士發起反皮草運動、瞬間引發媒體批判皮草穿戴者時—會產生怎樣的變化。論文分三部份，第一部份分析時尚論述在台灣造成的「女性自戀」如何被草率地等同於「女性自主」，並以皮草時尚為例，討論在反皮草風波下被點名批判的穿皮草者，其反應背後的心理結構與自戀機制的運作如何相關；第二部份針對波希亞(Jean Baudrillard)的理論作深入闡釋：由於當今主體坦然接受被誘惑的命運，看似和波希亞所謂以「致命策略」顛覆自啟蒙以來的主體觀頗有呼應，故論文擬從波希亞本身的理論來看，他談論時尚與誘惑的說法能如何用以解讀當代社會的這些現象；第三部份則就反皮草運動所遭遇的壓力，探討反皮草運動是否干預了他人享受的自由？此部份主要是以精神分析的理論，將享受一詞不同層次的意義作更深入的探討，以思考在全球化的年代，個人的享受與他者之間的衝突應如何處理。

In The End of Dissatisfaction? Jacques Lacan and the Emerging Society of Enjoyment, Todd McGowan claims that the American society has taken off the straitjacket of prohibitions and transfigured itself into a society oriented around enjoyment (2004: 2). Contemporary Taiwan seems to be no exception. In our society, fashion reigns supreme and narcissism becomes the norm primarily because people are instructed not to shy away from enjoyment. Nevertheless, does the narcissistic subjects’ unbridled pursuit of enjoyment indeed anticipate their emancipation from the regulation of the symbolic order? Moreover, if Jean Baudrillard is right in construing the ludic seduction as a figure of freedom, does it make any sense to take the ludic simply for having fun, and then laud the subjects’ surrender to the spell of global capitalism as the Baudrillardian seduction? In this paper, the heated controversies over fur fashion in Taiwan will be the point of departure to address the issues of narcissism, seduction and enjoyment. In 2005, the Environment and Animal Society of Taiwan showed a video footage of the Chinese fur farm, in which animals such as foxes and minks are skinned alive. Being sensitive to the general antipathy toward animal cruelty in public opinion, mass media coverage sets out to launch scathing criticism of the fur fashionistas for endorsing the inhumane fur industry. Noticing that the fur fashionistas’ narcissistic self-empowerment is dislocated in the wake of the anti-fur campaign, in the first section of this paper, I argue that the narcissistic structure can never be independent of the symbolic determination and thus the self-sufficiency of the narcissistic subject is nothing but an illusion. The second section elaborates on Baudrillard’s theory of seduction, especially his analysis of the characteristics of fashion, in order to rectify the misconception that Baudrillard has unconditionally celebrated all kinds of postmodern seduction. The last section examines, from a psychoanalytic perspective, the confrontation between the imaginary enjoyment of the fur fashionistas and the real enjoyment of the animal activists. While the animal activists are accused by the furriers and their cohorts of depriving the other’s enjoyment, I contend that it is they that should be faulted for maximizing the enjoyment of human beings at the cost of the animal-others.