布希亞論誘拐 08

布希亞論誘拐 08 Baudrillard on Seduction

Translated by Springhero 雄伯譯

32hsiung@pchome.com.tw

 

THE ETERNAL IRONY OF
THE COMMUNITY

This femininity, the eternal irony
of the community.

Hegel

              社會的永恆反諷

                    女性,社會的永恆反諷

                                    黑格爾            

                  

Femininity as a principle of uncertainty.

女性作為不穩定原理

It causes the sexual poles to waver. It is not the pole opposed to masculinity, but what abolishes the differential opposition, and thus sexuality itself, as incarnated historically in the masculine phallocracy, as it might be incarnated in the future in a female phallocracy. If femininity is a principle of uncertainty, it is where it is itself uncertain that this uncertainty will be greatest: in the play of femininity.

它引起性的兩極的搖擺。它不但是跟男性相對的一極,而且是廢除差異的相對,因此廢除性愛的本身。如歷史上在男性陽具主導所具體表現的,如將來在女性的陽具主導所具體表現的。假如女性是不穩定原理,那麼就在不穩定本身的地方,這個不穩定最為強烈:女性的運作。

Transvestism.

異裝擗

Neither homosexuals nor transexuals, transvestites like to play with the indistinctness of the sexes. The spell they cast, over themselves as well as others, is born of sexual vacillation and not, as is customary, the attraction of one sex for the other. They do not really like male men or female women, nor those who define themselves, redundantly, as distinct sexual beings. In order for sex to exist, signs must reduplicate biological being. Here the signs are separated from biology, and consequently the sexes no longer exist properly speaking. What transvestites love is this game of signs, what excites them is to seduce the signs themselves. With them everything is makeup, theater, and seduction. They appear obsessed with games of sex, but they are obsessed, first of all, with play itself; and if their lives appear more sexually endowed than our own, it is because they make sex into a total, gestural, sensual, and ritual game, an exalted but ironic invocation.

 既不是同性戀,也非變性,異裝癖喜歡扮演性別的模糊。她們所投射在她們自己及別人身上的魔力,誕生於性別的搖擺,習俗上並不是某一性別吸引另一性別。她們並不是真的喜歡男性化的男人或女性化的女人,也不是那些多此一舉,自我定義當著清楚性向的人。為了讓性愛存在,符號必須複製生物的存在。在此符號跟生物分開,結果是性愛不再存在,說得恰當些。異裝癖所喜愛的是符號的遊戲,令她們興奮的是誘拐符號的本身。對她們而言,一切都是裝扮,舞台,及誘拐。她們似乎被性愛的遊戲所著迷,但是她們首先著迷於遊戲本身。假如她們的生命似乎比我們自己的生命更加稟賦性愛,那是因為把性當著是整體的,姿態的,性感的,及典禮的遊戲,一種崇高而反諷的祈願。

Nico seemed so beautiful only because her femininity appeared so completely put on. She emanated something more than beauty, something more sublime, a different seduction. And there was deception: she was a false drag queen, a real woman, in fact, playing the queen. It is easier for a non-female/female than for a real woman, already legitimated by her sex, to move amongst the signs and take seduction to the limit. Only the non-female/female can exercise an untainted fascination, because s/he is more seductive than sexual. The fascination is lost when the real sex shows through; to be sure,
some other desire may find something here, but precisely no longer in that perfection that belongs to artifice alone.

 

尼可只有在完全將其女性裝扮時,才顯得美麗。她散發出的,不僅僅是美麗的儀態,崇高的氛圍,一種不同的誘拐。這就是欺騙,她是虛假的異裝舞會的皇后,事實上是一個真實的女人,扮演皇后。在符號中間走動,並將誘拐發揮到淋漓盡致,這對於一位非女性及女性,比已經被自己的性別合法化的真實的女人更容易。只有非女性及女性能運用這種不受污染的著迷,因為他或她比性更有誘拐力。當真實的性顯現出來,著迷就消失了。的確,在此或許有其他慾望可以找到,但確實不再是僅屬於巧計的完美。

 

Seduction is always more singular and sublime than sex, and it commands the higher price. One must not seek to ground transvestism in bisexuality. For the sexes and sexual dispositions, whether mixed or ambivalent, indefinite or inverted, are still real, and still bear witness to the psychic reality of sex. Here, however, it is this very definition of the sexual that is eclipsed. Not that this game is perverse. What is perverse is what perverts the order of the terms; but here there are no longer any terms to pervert, only signs to seduce.

 

誘拐總是比性愛更加奇特而崇高,得到的價碼更高。我們切不可將異裝癖歸咎於雙性戀,因為性愛或性的傾向,不管是混合或是曖昧,不確定或變態,都依舊是真實的,依舊見證到性愛的心靈真實。可是,就是這個性愛的定義被遮蔽了。這倒不是這個遊戲是變態的。真正變態的是倒轉了這些術語的秩序,但是在此不再有任何術語被倒轉,只有符號被誘拐。

One Response to “布希亞論誘拐 08”

  1. 歌神 Says:

    請問雄伯大大 讀書會可以開放參加嗎??
    位置在哪兒呢??

    感謝回復了

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