自我的科技 05

The technologies of the Self 自我的科技 05

Michel Foucault 傅柯

Summary 結語

At the opposite pole is gymnasia (“to train oneself”). While meditatio is an imaginary experience that trains thought, gymnasia is training in a real situation, even if it’s been artificially induced. There is a long tradition behind this: sexual abstinence, physical privation, and other rituals of purification.

另外一個極端是健身（鍛鍊自己）。雖然冥思是鍛鍊思想的想像的經驗，健身則是在真實情境中鍛鍊，雖然還是人為誘導。背後的傳統頗為悠久：性的克制、生理的羸弱、及其他淨化的儀式。

Those practices of abstinence have other meanings than purification or witnessing demonic force, as in Pythagoras and Socrates. In the culture of the Stoics, their function is to establish and test the independence of the individual with regard to the external world. For example, in Plutarch’s De Genio Socratis, one gives oneself over to very hard sporting activities. Or one temps oneself by placing oneself in front of many tantalizing dishes and then renouncing these appetizing dishes. Then you call your slaves and give them the dishes, and you take the meal prepared for the slaves. Another example is Seneca’s eighteenth letter to Lucilius. He prepares for a great feast day by acts of mortification of the flesh in order to convince himself that poverty is not an evil and he can endure it.

那些克制的做法，尚有其它意義，除了淨化或見證惡魔力量， 如同在畢達哥拉斯及蘇格拉底所看到的。在禁欲學派的文化，他們的功用是要建立跟測驗個人有能力獨立於外在世界。例如，在普魯達奇的「蘇格拉底言行錄」，我們讓自己承受艱難的運動。或者在面前放置許多饈餐美食，然後再拒絕這些誘人垂涎的佳餚。然後你召喚來奴僕，賜予他們這些美食，你自己卻去食用準備給奴僕的食物。另一個例子是西尼卡給陸西利斯的十八封信。他在赴一個盛宴日之前，先讓自己挨餓受凍，以說服自己，貧窮並非邪惡，他能夠忍受。

Between these poles of training in thought and training in reality, melete and gymnasia, there are a whole series of intermediate possibilities. Epictetus provides the best example of the middle ground between these poles. He wants to watch perpetually over representations, a technique which culminates in Freud. There are two metaphors important from his point of view: the night watchman, who doesn’t admit anyone into town if that person can’t prove who he is (we must be “watchman” over the flux of thought), and the money changer, who verifies the authenticity of currency, looks at it, weighs and verifies it. We have to be money changers of our own representations of our thoughts, vigilantly testing them, verifying them, their metal, weight, effigy.

在鍛練思想跟在現實中接受鍛鍊，也就是冥思跟健身兩極之間，還有一整套的中間的可能性。伊比帖達斯提供兩極之間的中間地帶最好例子。他要永久地觀察象徵符號，這個技巧被佛洛伊德發揮得淋漓盡致。從他的觀點，有兩個隱喻非常重要：夜間守更人不允許任何人進城，假如那人無法證明身份（對於思想的流動，我們必然是「守更人」），另一個是金錢鋭兌換人驗明貨幣的真假、觀看、秤重及驗明。我們必須是自己思想的象徵符號的金錢兌換人，警覺地測試、驗明他們的金屬、重量及肖像真假。

The same metaphor of the money changer is found in the Stoics and in early Christian literature but with different meanings. When Epictetus says you have to be a money changer, he means as soon as an idea comes to mind you have to think of the rules you must apply to evaluate. For John Cassian, being a money changer and looking at your thoughts means something very different: It means you must try to decipher it, at the root of the movement which brings you the representations, there is or is not concupiscence or desire – if your innocent thought has evil origins; if you have something underlying which is the great seducer, which is perhaps hidden, the money of your thought.
金錢兌換人的相同隱喻在禁欲學派及早期的基督教文件中均可找到，但是意義不同。當伊比帖達斯說，你必需是一為金錢兌換人，他的意思是，當你想到一個觀念，你必須想到你必須運用來評估的原則。對於凱西安，當金錢兌換人並觀看你自己的思想，意義另有不同。它意味你必須設法詮釋它，對於符號來源的動作追根究底，假如你純真的思想有惡念，假如你潛意識有誘惑者作祟，那麼你思想的金錢，就會攙雜或多或少的個人成見或欲念。

In Epictetus there are two exercises: sophistic and ethical. The first are exercises borrowed from school: question-and-answer games. This must be an ethical game; that is, it must teach a moral lesson. The second are more ambulatory exercises. In the morning you go for a walk, and you test your reactions to that walk. The purpose of both exercises is control of representations, not the deciphering of truth. They are reminders about conforming to the rules in the face of adversity. A pre-Freudian machine of censorship is described word for word in the tests of Epictetus and Cassian. For Epictetus, the control of representations means not deciphering but recalling principles of acting and thus seeing, through self-examination, if they govern your life. It is a kind of permanent self-examination. You have to be your own censor. The meditation on death is the culmination of all these exercises.

在伊比帖達斯，運動有兩種：辯護跟倫理。第一種運動從學校的問答遊戲借用過來。內容必須是倫理遊戲，換言之，它必須是道德的教誨。第二種是更加靈活的運動。在早上你出去散步，你測驗你對散步的反應。這兩種運動的目的是符號的控制，而不是詮釋真理。他們提醒我們面對逆境時，要能堅守原則。伊比帖達斯跟凱西安的測驗詳盡地描述如後來佛洛伊德所發明的檢查儀器。對於伊比帖達斯，符號的控制的意思，不是詮釋，而是透過自我省察，回想行動跟觀看的原則，是否你的人生受其支配。這是一種永久的自我省察。你必須是你自己的檢查者。對於死亡的沉思是所有這些運動的最高潮。

In addition to letters, examination, and askesis, we must now evoke a fourth technique in the examination of the self, the interpretation of dreams. It was to have an important destiny in the nineteenth century, but it occupied a relatively marginal position in the ancient world. Philosophers had an ambivalent attitude toward the interpretation of dreams. Most Stoics are critical and skeptical about such interpretation. But there is still the popular and general practice of it. There were experts who were able to interpret dreams, including Pythagoras and some of the Stoics, and some experts who wrote books to teach people to interpret their own dreams. There were huge amounts of literature on how to do it, but the only surviving manual The Interpretation of Dreams by Artemidorus (second century A.D.). Dream interpretation was important because in antiquity the meaning of a dream was an announcement of a future event.

除了信件、省察、自我修行之外，我們必須召喚第四種技巧來省，省察自我，那就是夢的解釋。它在十九世紀舉足輕重，但是在古代世界，它只佔有比較邊緣的地位。哲學家對於夢的解釋態度模稜兩可。大部份的禁欲學派對於夢的解釋懷疑而批判。但是依舊有一些通俗的普遍做法。有專心能夠解釋夢，包含畢達哥拉斯及一些禁欲學派。還有些專家寫書教導人們解釋他們自己的夢。還有大量的史料討論如何解釋夢，但是僅存的一本書籍，是紀元後兩百年，阿帖米多拉思的夢的解釋。夢的解釋是重要的，因為在古代，夢的意義等於是未來事件的宣告。

I should mention two other documents dealing with the importance of dream interpretation for everyday life. The first is by Synesius of Cyrene in the fourth century A.D. He was well known and cultivated. Even though he was not a Christian, he asked to be a bishop. His remarks on dreams are interesting, for public divination was forbidden in order to spare the emperor bad news. Therefore, one had to interpret one’s own dreams; one had to be a self-interpreter. To do it, one had to remember not only one’s dreams but the events before and after. One had to record what happened every day, both the life of the day and the life of the night.

夢的解釋對日常生活的重要性，我應該提到其它兩樣文件。第一件是紀元後四百年，希尼西斯所寫。他學問廣博，聲名遠播。他雖然不是基督徒，他要求當主教。他對於夢的談話是有趣的，因為公開的算命被禁止，以免皇帝聽到不好的消息。因此，我們必須解釋自己的夢，我們必須是自己夢的解釋者。為了解釋自己的夢，我們必須記住不但是自己的夢，以及夢前夢後的事件。我們必須記錄每天所發生的事情，不論是白天或晚上的生活。

Aelius Aristides’ Sacred Discourses, written in the second century, records his dreams and explains how to interpret them. He believed that in the interpretation of dreams we receive advice from the gods about remedies for illness. With this work, we are at the crossing point of two kinds of discourses. It isn’t the writing of self’s daily activities that is the matrix of the Sacred Discourses but the ritual inscription of praises to the gods that have healed one.

阿瑞提底思的「神聖話語」寫於第二世紀，記錄他的夢，並解釋如何詮釋。他相信在夢的解釋時，我們接受神祇關於疾病治療的勸告。以這部作品，我們處於兩種論述的交會點。作為神聖論述的基型，不是日常活動的寫作，而是對於神祇治療我們的感恩儀式的銘記。

V 第五章

I wish to examine the scheme of one of the main techniques of the self in early Christianity and what it was as a truth game. To do so, I must look at the transition from pagan to Christian culture in which it is possible to see clear-cut continuities and discontinuities.

我希望檢查一下基督教早期自我的主要技巧的結構，以及作為真理遊戲的內容。為了如此做，我必須觀看從異教徒到基督教文化的變遷，這樣我們才可能看出輪廓清晰的延續跟斷裂。

Christianity is not only a salvation religion, it is a confessional religion. It imposes very strict obligations of truth, dogma, and canon, more so than do the pagan religions. Truth obligations to believe this or that were and are still very numerous. The duty to accept a set of obligations, to hold certain books as permanent truth, to accept authoritarian decisions in matters of truth, not only to believe certain things but to show that one believes, and to accept institutional authority are all characteristic of Christianity.

基督教不僅是救贖人生的宗教，也是告解悔罪的宗教。它比異教徒的宗教，賦予更嚴格的真理、教條、教規的義務。相信這個或那個的對於真理的義務多到不勝枚舉。諸如，接受一套義務的責任，擁有某些書當著永恆的真理，接受權威對於真理事物的決定，不但要相信某些事物，而且要表現出你相信，以及要接受教會的權威，這些都是基督教的特色。

Christianity requires another form of truth obligation different from faith. Each person has the duty to know who he is, that is, to try to know what is happening inside him, to acknowledge faults, to recognize temptations, to locate desires, and everyone is obliged to disclose these things to either to God or to others in the community and hence to bear public or private witness against oneself. The truth obligations of faith and the self are linked together. This link permits a purification of the soul impossible without self-knowledge.

基督教要求另外一種跟信仰不同的真理形式。每個人都有責任了解自己是什麼，換言之，設法了解自己內心到底發生什麼事，承認錯誤，認出誘惑，找出欲望，每個人有義務要將這些事情表露給上帝或社會的其它人知道，然後公開或私下見證到自己的缺失。信仰跟自我對於真理有義務，是密切相關的。這種關連意味著：假如沒有了解自己，靈魂的淨化是不可能。

It’s not the same in the Catholic as in the Reform tradition. But the main features of both are an ensemble of truth obligations dealing with faith, books, dogma, and one dealing with truth, heart and soul. Access to truth cannot be conceived of without purity of the soul. Purity of the soul is the consequence of self-knowledge and a condition for understanding the text; in Augustine: Quis facit vertatem (to make truth in oneself, to get access to the light).

天主教跟宗教改革的傳統，並不相同。但是兩者的主要特色是擁有一套的對於真理的義務，來處理信仰、書籍、教條、及我們如何處理真理、心靈跟靈魂。假如沒有靈魂的淨化，無從構想真理的接近。靈魂的淨化是了解自我的結果，也是了解文本的條件。也就是奧古斯丁懺悔錄所說：發覺自己身上的真理，接近光。

I’d like to analyze the ways by which, in order to get access to the light, the church conceived of illumination: the disclosure of the self. The sacrament of penance and the confession of sins are rather late innovations. Christians of the first centuries had different forms for discovering and deciphering truth about themselves. One of the two main forms of those disclosures can be characterized by the word exomologesis, or “recognition of fact”. Even the Latin fathers used this Greek term with no exact translation. For Christians it meant to recognize publicly the truth of their faith or to recognize publicly that they were Christians.

我想要分析一下，為了接近光，教堂用什麼方式想像啟明：自我的顯露。悔罪的儀式跟原罪的告解是相當晚期才革新的。前幾世紀的基督教徒有不同的方式用來發現跟詮釋有關自己的真理。這些顯露有 兩個主要的形式，其中之一可用「承認真相」一詞表現其特色。即使是通拉丁文的父執輩，他們直接用這個希臘術語，沒有明確的翻譯。對於基督教徒，這意味著要公開地承認他們信仰的真理，或是要公開地承認他們是基督教徒。

The word also had a penitential meaning. When a sinner seeks penance, he must visit a bishop and ask for it. In early Christianity, penitence was not an act or a ritual but a status imposed on somebody who had committed very serious sins.

這個字也有悔罪的意思。當一位有德行有過失者尋求悔罪，他必須拜訪主教，要求悔罪。在早期基督教，悔罪不是一種行為或儀式，而是某一位犯了嚴重原罪的人所享有的某種地位。

Exomologesis was a ritual of recognizing oneself as a sinner and a penitent. It had several characteristics. First, you were penitent for four to ten years, and this status affected your life. There was fasting, and there were rules about clothing and prohibitions about sex. The individual was marked so he couldn’t live the same life as others. Even after his reconciliation, he suffered from a number of prohibitions; for example, he could not marry or become a priest.

告解庭是一種儀式，承認自己是原罪違犯者及懺悔者。它有好幾個特性。首先，你從事懺悔，四到十年，這個地位影響你的一生。你從事齋戒，遵守有關服裝，跟禁制性生活的規範。你個人被劃分清楚，不可能跟別人過同樣的生活。即使告解獲得寬恕後，他還得忍受許多禁制，例如，他不能結婚或當僧侶。

Within this status you find the obligation of exomologesis. The sinner seeks his penance. He visits the bishop and asks the bishop to impose on him the status of a penitent. He must explain why he wants the status, and he has to explain his faults. This was not a confession; it was a condition of the status. Later, in the medieval period, exomologesis became a ritual which took place at the end of the period of penance just before reconciliation. This ceremony placed him among the other Christians. Of this recognition ceremony, Tertullian says that wearing a hair shirt and ashes, wretchedly dressed, the sinner stands humbled before the church. Then he prostrates himself and kisses the brethren’s knees (On Repentance 9 – 12). Exomologesis is not a verbal behavior but the dramatic recognition of one’s status as a penitent. Much later, in the Epistles of Jerome, there is a description of the penitence of Fabiola, a Roman lady. During these days, Fabiola was in the ranks of penitents. People wept with her, lending drama to her public chastisement.

在這個地位內，你找到告解的義務。違犯原罪者尋求悔罪。他拜訪主教，要求主教給予他作為悔罪者的地位。他必須解釋為什麼他要這個地位，他必需解釋他的過錯。這不是懺悔而已，這是一種地位的狀態。後來，在中世紀時期，告解庭成為一種儀式，在悔罪告一段落，寬恕之前舉行這個儀式將他置放於其他基督教徒中間。關於這個認罪的典禮，帖土里安說，穿著粗糙麻衣跟草鞋，服裝襤褸，原罪違犯者謙卑地站在教堂前面。然後他匍匐地上，親吻教友的膝蓋。告解庭不是光說不練的行為，而是戲劇性地承認自己作為悔罪者的地位。後來，傑洛米使徒書曾描述一位名叫費比奧拉的羅馬女士的悔罪。費比奧拉處地悔罪者的地位。人們跟她一起哭泣，替她公開的懲戒儀式增添不少戲劇化。

Recognition also designates the entire process that the penitent experiences in this status over the years. He is the aggregate of manifested penitential behavior, of self-punishment as well as of self-revelation. The acts by which he punishes himself are indistinguishable from the acts by which he reveals himself. Self-punishment and the voluntary expression of the self are bound together. This link is evident in many writings. Cyprian, for example, talks of exhibitions of shame and modesty. Penance is not nominal but dramatic.

認罪也指明悔罪者在過去幾年來，在這個地位所經驗的整個過程。他是各種被證明的悔罪行為，各種自我懲罰，及各種自我啟明的集大成者。他用於懲罰自己的行為，跟他啟明自己的行為，無法區分出來。自我懲罰跟自我的自願表達，密切掛鉤。這種關連在許多作品甚為顯著。例如，希普林曾談到羞愧跟謙遜的展示。悔罪不是虛有其名，而是搏命演出。

雄伯譯
32hsiung@pchome.com.tw