布希亞論誘拐 06

布希亞論誘拐 06   Baudrillard on Seduction

Translated by Springhero 雄伯譯

32hsiung@pchome.com.tw

 

There is a strange, fierce complicity between the feminist movement and the order of truth. For seduction is resisted and rejected as a misappropriation of women’s true being, a truth that in the last instance is to be found inscribed in their bodies and desires. In one stroke the immense privilege of the feminine is effaced: the privilege of having never acceded to truth or meaning, and of having remained absolute master of the realm of appearances. The capacity immanent to seduction to deny things their truth and turn it into a game, the pure play of appearances, and thereby foil all systems of power and meaning with a mere turn of the hand. The ability to turn appearances in on themselves, to play on the body’s appearances, rather than with the depths of desire. Now all appearances are reversible . ..only at the level of appearances are systems fragile and vulnerable . . . meaning is vulnerable only to enchantment. One must be incredibly blind to deny the sole force that is equal and superior to all others, since with a simple play of the strategy of appearances, it turns them upside down.

 在女性主義運動跟真理的秩序之間有一種奇怪的強烈共謀。因為誘拐被抗拒及拒絕,當著是對於女人真實的存在的誤用。這個真理在下一個例子能夠被發現是鐫刻在她們的身體跟慾望上。這個女性的巨大特權其實不堪一擊就被抹除:從來沒有認同真理或意義,及始終是表象領域的絕對主人的特權。誘拐擁有內在能力拒絕給予事情的真理,將它化成遊戲,純粹是表象的遊戲,因此僅僅憑藉手腕的靈巧,就挫敗了所有權力的制度。誘拐擁有能力將表象自得其樂,玩弄身體的表象,而不是慾望的深度。目前所有的表象都是可逆轉的。只有在表象的層次上,制度是脆弱,不堪一擊,在魅惑下,意義也是弱不禁風。除非我們極端盲目,才會否認這唯一的力量相匹敵及優越於所有其他的力量。因為表象簡單地運用策略,所有其他力量都土崩瓦解。

     Anatomy is destiny, Freud said. One might be surprised that the feminist movement’s rejection of this definition, phallic by definition, and sealed with the stamp of anatomy, opens onto an alternative that remains fundamentally biological and anatomical:

 解剖是命運,佛洛依德說。我們會驚訝,女性主義運動拒絕這個定義,陽具的定義,卻又在解剖的封印下,展開一個基本上始終是生物跟解剖的替代的選擇。

                 Indeed, woman’s pleasure does not have to choose
                between clitoral activity and vaginal passivity, for
               example. The pleasure of the vaginal caress does
                not have to be substituted for that of the clitoral
               caress. They each contribute, irreplaceably, to
              woman’s pleasure. Among other caresses . . .Fon-
              dling the breasts, touching the vulva, spreading the
              lips, stroking the posterior wall of the vagina,
              brushing against the mouth of the uterus, and so
             on. To evoke only a few of the most specifically
             female pleasures.

                                                     Luce Irigaray

 

                 的確,女性的歡樂並不需要在陰核的活動跟陰道的

                被動之間做選擇,舉一個例子。陰道愛撫的歡樂並不

               需要以陰核愛撫的歡樂來替代。對於女人的歡樂,

               它們各有貢獻,不可替代。除了其它愛撫外,搓揉乳

               房,碰觸陰戶,攤開嘴唇,輕拍陰道後璧,摩擦子宮

               口,等等。為了挑逗起一些明確是女人的歡樂。

                                                                露絲、伊芮嘉瑞

                          

     Parole de femme? But it is always an anatomical speech, always that of the body. What is specific to women lies in the diffraction of the erogenous zones, in a decentered eroticism, the diffuse polyvalence of sexual pleasure and the transfiguration of the entire body by desire: this is the theme song that runs through the entire female, sexual revolution, but also through our entire culture of the body, from the Anagrammes of Bellmer to Deleuze’s mechanized connections. It is always a question of the body, if not the anatomical, then the organic, erogenous body, the functional body that, even in fragmented and metaphorical form, would have pleasure as its object and desire as its natural manifestation. But then either the body is here only a metaphor (and if this is the case, what is the sexual revolution, and our entire culture, having become a body culture, talking about?), or else, with this body speech, this woman speech, we have, very definitely, entered into an anatomical destiny, into anatomy as destiny. There is nothing here radically opposed to Freud’s maxim.

  妻子的誘惑?但這總是解剖的話語,總是身體的話語。女人的明確歡樂在於性感地區的衍射,解除中心的性欲,性歡樂的豐富多重性,及整個身體為慾望所扭曲。這不但是運轉於整個女性的主題曲,性愛革命,而且運轉於身體的整個文化,從貝爾默的迴文構詞到德勒茲的機械聯結。這總是身體的問題,即使不是解剖的,也是器官的性感身體,功用的身體。即使是以片段及比喻的方式,這個身體都是以歡樂當其目標,慾望當其自然的展示。但是身體在此只是一個比喻(設若這樣,性愛革命是什麼?我們整個文化已經成為身體文化,還能談論什麼?),要不然,使用身體的話語,女人的話語,我們很明確地,已經進入解剖的命運,進入以解剖當命運。在此沒有東西能強烈地跟佛洛依德的箴言相提並論。

        Nowhere is it a question of seduction, the body worked by artifice (and not by desire), the body seduced, the body to be seduced, the body in its passion separated from its truth, from that ethical truth of desire which obsesses us – that serious, profoundly religious truth that the body today incarnates, and for which seduction is just as evil and deceitful as it once was for religion. Nowhere is it a question of the body delivered to appearances. Now, seduction alone is radically opposed to anatomy as destiny. Seduction alone breaks the distinctive sexualization of bodies and the inevitable phallic economy that results.

        這絲毫不是誘拐的問題,身體被巧計所運作(而不是被慾望),身體被誘拐,身體將被拐,激情中的身體跟其真理分開,跟蠱惑我們的慾望的倫理的真理分開,跟今天身體的具體化身,嚴肅的道地的宗教的真理分開,對其而言,跟以前對宗教而言,誘拐都是邪惡及欺騙。這絲毫不是身體被遞送給表象的問題。現在,只有誘拐能跟解剖強烈對立當著命運。只有誘拐能打破身體明顯的性愛化,以及所造成的無可避免的陽具經濟學。

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