Archive for the ‘Jean Baudrillard’ Category

消費社會 02

May 24, 2009

消費社會 02

The Consumer Society by Baudrillard

 

Everydayness as closure, as Verborgenheit, would be unbearable 無法忍受without the simulacrum 幻影of the world, without the alibi 藉口of participation in the world. It has to be fuelled刺激 by the images, the repeated signs of that transcendence 超驗. As we have seen, its tranquility 寧靜needs the vertiginous 暈眩的spin 旋轉of reality and history. Its tranquility requires perpetual 永久consumed violence for its own exaltation 欣喜

 

That is its particular obscenity 猥褻. It is partial to events and violence, provided 假如the violence is served up at room temperature. The caricature 諷刺 image of this has the TV viewer lounging 閒逛in front of images of the Vietnam War. The TV image, like a window turned outside-in , opens initially 起初on to a room and, in that room, the cruel exteriority 外在性of the world becomes something intimate 親蜜and warm — warm with a perverse 變態 warmth.

 

At this `lived’ level, consumption makes maximum 最大量exclusion 排除from the (real, social, historical) world the maximum index 索引of security. It seeks the resolution 溶化 of tensions — that happiness by default 缺席. But it runs up against 對抗a contradiction: the contradiction between the passivity implied by this new value system and the norms 規範of a social morality which, in essentials, remains one of voluntarism, action, efficacy 功效and sacrifice. Hence, the intense sense of guilt which attaches to 連繫this new style of hedonistic 享樂的behavior and the urgent need, clearly outlined 描述by the `strategists 策略of desire’, to take the guilt out of passivity. For millions of people without histories, and happy to be so, passivity has to be rendered 成為 guiltless. And this is where spectacular 壯觀的

dramatization by the mass media comes in (the accident/catastrophe report as a generalized category 分類of all messages): in order for this contradiction between puritanical 禁欲and hedonistic享樂 morality to be resolved, this tranquility 寧靜of the private sphere範圍 has to appear as a value preserved 保存 only with great difficulty, constantly under threat and beset by the dangers of a catastrophic 災難destiny. The violence and inhumanity 非人性of the outside world are needed not just so that security may be experienced more deeply as security (in the economy of enjoyment [jouissance]), but also so that it should be felt justifiable 有道理 at every moment as an option 選擇(in the economy of the morality of salvation 救贖). The signs of destiny, passion and fatality 宿舍 must flourish 興隆around the preserved zone地區 in order 有秩序

 

The formal liturgy 聖餐式of the object that everydayness may seize back the grandeur 輝煌and sublimity 崇高 of which it is, precisely, the reverse 逆轉的 side. Fatality 宿命is thus evoked 召喚and signified on all sides, so that banality 陳腐 may revel狂喜 in it and find favor. The fact that road accidents play so extraordinarily well on radio and TV, in the press, in individual conversation and in the talk of the nation proves this: the crash is the finest exemplar 例子of `daily fatality’. If it is exploited 利用with such passion, this is because it performs an essential collective function. The litany 連續of road deaths is rivaled 匹敵only by the litany of weather forecasts. In fact the two form a mythic couple — the obsession 著迷with the sun and the litany of death are inseparable 不可分開.

 

The formal liturgy 聖餐式of the object that everydayness may seize back the grandeur 輝煌and sublimity 崇高 of which it is, precisely, the reverse 逆轉的 side. Fatality 宿命is thus evoked 召喚and signified on all sides, so that banality 陳腐 may revel狂喜 in it and find favor. The fact that road accidents play so extraordinarily well on radio and TV, in the press, in individual conversation and in the talk of the nation proves this: the crash is the finest exemplar 例子of `daily fatality’. If it is exploited 利用with such passion, this is because it performs an essential collective function. The litany 連續of road deaths is rivaled 匹敵only by the litany of weather forecasts. In fact the two form a mythic couple — the obsession 著迷with the sun and the litany of death are inseparable 不可分開.

 

Everydayness thus offers this curious mix of euphoric 幸福感 justification 理由by `social standing’ and passivity, on the one hand, and the delectatio 愉快的morosa 孤僻of potential 潛在 victims of destiny on the other. The whole forms a specific mentality or, rather, `sentimentality’ 多愁善感. The consumer society sees itself as an encircled Jerusalem, rich and threatened. That is its ideology. 意識形態

消費社會 01

May 23, 2009

消費社會 01

 The Consumer Society by Baudrillard 布希亞

Part I: The Formal 正式的Liturgy 聖餐儀式of the Object

 

1: Profusion 慷慨

 

There is all around us today a kind of fantastic奇妙的 conspicuousness 顯著 of consumption and abundance豐富, constituted 組成 by the multiplication 加倍 of objects, services and material goods, and this represents something of a fundamental mutation 變種 in the ecology 生態學of the human species 品種. Strictly speaking, the humans of the age of affluence 豐富are surrounded not so much by other human beings, as they were in all previous ages, but by objects. Their daily dealings處理 are now not so much with their fellow men, but rather– on a rising statistical 統計的curve曲線 — with the reception and manipulation 操控of goods and messages. This

runs from the very complex organization 組職 of the household, with its dozens of

technical 機械的slaves, to street furniture and the whole material machinery of communication; from professional activities to the permanent spectacle of the celebration of the object in advertising and the hundreds of daily messages from the mass media; from the minor proliferation 繁殖of vaguely obsessional gadgetry 機件to the symbolic psychodramas心理劇 fuelled 激發by the nocturnal 夜間的objects which come to haunt 縈繞 us even in our dreams. The two concepts `environment’ and `ambience’ 氣氛have doubtless only enjoyed such a vogue since we have come to live not so much alongside other human beings — in their physical presence and the presence of their speech — as beneath the mute gaze 眼光of mesmerizing 迷惑, obedient objects which endlessly repeat the same refrain 疊句: that of our dumbfounded 驚愕的power, our virtual affluence 富裕, our absence one from another. Just as the wolf-child became a wolf by living among wolves, so we too are slowly becoming functional 功用性

 

We live by object time: by this I mean that we live at the pace 步調 of objects, live to the rhythm 韻律of their ceaseless succession連續. Today, it is we who watch them as they are born, grow to maturity 成熟and die, whereas in all previous civilizations it was timeless objects, instruments or monuments which outlived活得更長久 the generations of human beings.

 

Objects are neither a flora 植物nor a fauna 動物. And yet they do indeed give the impression of a proliferating 增殖 vegetation, a jungle in which the new wild man of modern times has difficulty recovering the reflexes 反應 of civilization.

 

We have to attempt rapidly to describe this fauna 動物and flora 植物, which man has produced and which comes back to encircle 包圍and invade 侵犯 him as it might in a bad science fiction novel. We have to describe these things as we see and experience them, never forgetting, in their splendor 輝煌and profusion 豐富, that they are the product of a human activity and are dominated 支配 not by natural ecological 生態的 laws, but by the law of exchange-value 交換價值. The busiest streets of London are crowded with shops whose show cases 櫥櫃display all the riches of the world, Indian shawls 圍巾, American revolvers 手槍, Chinese porcelain 瓷器, Parisian corsets 緊身褡, furs 皮草from Russia and spices from the tropics熱帶, but all of these worldly things bear odious 可憎的, white paper labels with Arabic numerals 數字and the laconic 簡明的symbols £.s.d. This is how commodities 貨物are presented in circulation. 流通 (Marx) 馬克思

 

2

Profusion 豐富and the Package 包裹

 

Profusion and the package, piling high are clearly the most striking 顯著descriptive 描述性 features. The big department stores, with their abundance of canned foods and clothing, of foodstuffs and ready-made garments 衣服, are like the primal 原始的landscape, the geometrical locus of abundance. But every street, with its cluttered 塞滿, glittering 閃亮shop-windows (the least scarce 稀少的commodity 貨品here being light, without which the merchandise 貨物would be merely what it is), their displays of cooked meats, and indeed the entire alimentary 營養的and vestimentary 衣服的feast, all stimulate 刺激magical salivation 唾液. There is something more in this piling 堆放high than the quantity of products: the manifest 明顯 presence of surplus 多餘, the magical, definitive negation of scarcity 稀少, the maternal, luxurious sense of being already in the Land of Cockaigne. Our markets, major shopping thoroughfares 通道and superstores also mimic a new-found nature of prodigious 巨大的fecundity豐饒. These are our Valleys of Canaan where, in place of milk and honey, streams of neon flow down over ketchup 番茄醬and plastic. But no matter! We find here the fervid 熾熱的hope that there should be not enough, but too much — and too much for everyone: by buying a piece of this land, you acquire the crumbling 崩坍pyramid of oysters 牡蠣, meats, pears or tinned 罐裝asparagus 蘆筍. You buy the part for the whole. And this metonymic 換喻, repetitive discourse of consumable matter, of the commodity 貨物 , becomes once again, through a great collective metaphor by virtue of 憑藉its very excess — the image of the gift, and of that inexhaustible 耗不完的and spectacular prodigality 豐饒 which characterizes the feast.

 

32hsiung@pchome.com.tw

雄伯

布希亞論誘拐 08

May 9, 2009

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。

布希亞論誘拐 07

May 3, 2009

布希亞論誘拐 07 Baudrillard on Seduction

Translated by Springhero 雄伯譯

32hsiung@pchome.com.tw

 

Any movement that believes it can subvert a system by its infrastructure is naive. Seduction is more intelligent, and seemingly spontaneously so. Immediately obvious – seduction need not be demonstrated, nor justified – it is there all at once, in the reversal of all the alleged depth of the real, of all psychology, anatomy, truth, or power. It knows (this is its secret) that there is no anatomy, nor psychology, that all signs are reversible. Nothing belongs to it, except appearances – all powers elude it, but it “reversibilizes” all their signs. How can one oppose seduction? The only thing truly at stake is mastery of the strategy of appearances, against the force of being and reality. There is no need to play being against being, or truth against truth; why become stuck undermining foundations, when a light manipulation of appearances will do?

 

任何相信自己的動作能夠顛覆一個系統的內部結構,都是天真的想法。誘拐是更加聰明,表面看起來自然是更加是如此。顯而易見,誘拐不需要證明,也不需要找理由。它當下就在那裡,顛覆了真實界,一切心理學,解剖學,真理,或權力所宣稱的深度。它知道(天機不可洩漏),解剖學,心理學都是騙人的,所有的符號均可顛覆。誘拐沒有自己的東西,除了各種表象,各種權力閃避誘拐,但是卻被它顛覆了他們所有的符號。我們如何能反對誘拐呢?真正陷入危險的,只是在存在與真實的力量對抗之下,表象的策略會失控。實在沒有需要去扮演存在對抗存在,真理對抗真理。假如表象輕輕操弄一下就土崩瓦解,那又何必大費周章去毀損它的基礎?

 

Now woman is but appearance. And it is the feminine as appearance that thwarts masculine depth. Instead of rising up against such “insulting” counsel, women would do well to let themselves be seduced by its truth, for here lies the secret of their strength, which they are in the process of losing by erecting a contrary, feminine depth.

 

   現在女人只是表象。而阻礙男人深度的正是女人作為表象。非但沒有挺身而出對抗如此「污辱人」的勸告,女人欣然樂意讓自己被這項真理所誘拐,因為她們的力量的秘密就在此。她們豎立一個相反的女性深度,漸漸失去這樣的力量。

 

It is not quite the feminine as surface that is opposed to the masculine as depth, but the feminine as indistinctness of surface and depth. Or as indifference to the authentic and the artificial. Joan Riviere, in “Feminité sans mascarade” (La Psychoanalyse no. 7), makes a fundamental claim – one that contains within it all seduction: “Whether femininity be authentic or superficial, it is fundamentally the same thing.”

 

  跟男性作為深度相對立的,並不完全是女性作為表面,而是女性作為表面跟深度的模糊地帶。或是如瓊、銳比爾在「陰柔與陽剛」一書中所做的基本宣稱,女性作為對於真實及人為的漠視,這種漠視已經包含含所有的誘拐在其中:無論女性是真實或是表面,基本上都是同一樣的東西。

 

This can be said only of the feminine. The masculine, by contrast, possesses unfailing powers of discrimination and absolute criteria for pronouncing the truth. The masculine is certain, the feminine is insoluble. Now, surprisingly, this proposition, that in the feminine the very distinction between authenticity and artifice is without foundation, also defines the space of simulation. Here too one cannot distinguish between reality and its models, there being no other reality than that secreted by the simulative models,
just as there is no other femininity than that of appearances. Simulation too is insoluble.

 

這種宣稱只有適用於女性。比較起來,男性擁有歧視及絕對標準的不容擊敗的權力,來宣告真理。男性是確定,而女性是無法瓦解。現在令人驚奇的是,對於女性而言,真實與偽裝並沒有基礎,這個假設也定義了模擬的空間。在此,我們也無法區別真實及其模範。除了模擬模範所顯現出來的真實外,別無其它真實,如同表象的女性外,別無其它女性。模擬也是不可瓦解的。

 

This strange coincidence points to the ambiguity of the feminine: it simultaneously provides radical evidence of simulation, and the only possibility of its overcoming – in seduction, precisely.

 

   這個奇怪的巧合指出女性的曖昧:它同時供應模擬的具體證據,也供應克服它的可能性,準確地說,就是誘拐。

布希亞論誘拐 06

May 1, 2009

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。

布希亞論誘拐 05

April 30, 2009

布希亞論誘拐 05 Baudrillard on Seduction

Translated by Springhero 雄伯譯

32hsiung@pchome.com.tw

 

This strength of the feminine is that of seduction.

女性的力量就是誘拐的力量。

 

One may catch a glimpse of another, parallel universe (the two never meet) with the decline of psychoanalysis and sexuality as strong structures, and their cleansing within a psy and molecular universe (that of their final liberation). A universe that can no longer be interpreted in terms of psychic or psychological relations, nor those of repression and the unconscious, but must be interpreted in the terms of play, challenges, duels, the strategy of appearances – that is, the terms of seduction. A universe that can no longer be interpreted in terms of structures and diacritical oppositions, but implies a seductive reversibility – a universe where the feminine is not what opposes the masculine, but what seduces the masculine.

 

我們可以瞥見另一個平行的宇宙(這兩個宇宙永不相會)。一個是精神分析學跟性愛作為強壯結構的衰落,另一個她們在心理及分子的宇宙內的肅清。這個宇宙的詮釋,不再是精神或心理的關係,也不是壓抑跟無意識的方式,而是遊戲,挑戰,決鬥,表現策略的方式,換言之,誘拐的方式。這個宇宙的詮釋,不再是結構跟男女有別的對立,而是暗示誘拐的倒轉。在這個宇宙,女性不再是男性的對立,而是誘拐男性。

 

In seduction the feminine is neither a marked nor an unmarked term. It does not mask the “autonomy” of desire, pleasure or the body, or of a speech or writing that it has supposedly lost(?). Nor does it lay claim to some truth of its own. It seduces. To be sure, one calls the sovereignty of seduction feminine by convention, the same convention that claims sexuality to be fundamentally masculine. But the important point is that this form of sovereignty has always existed – delineating, from a distance, the feminine as something that is nothing, that is never “produced,” is never where it is produced (and certainly cannot, therefore, be found in any “feminist” demand). And this not from the perspective of a psychic or biological bi-sexuality, but that of the trans-sexuality of seduction which the entire organization of sex tends to reject – as does psychoanalysis in accordance with the axiom that there is no other structure than that of sexuality (which renders it incapable, by definition, of speaking about anything else).

 

 在誘拐時,女性既不是一個已標示或無名的用詞。它並沒有飾慾望,歡樂或身體的「自主權」,或是據說它已經喪失的言談及寫作的「自主權」。它也沒有宣稱擁有屬於自己的真理。女性誘拐。的確,傳統上我們宣稱誘拐的統治權在女性,相同的傳統卻又宣稱性愛基本上是男性。但是重點是,這種統治權總是存在,站在遠處描述女性當著某件空無的東西,未曾產生過,永不在被產生的地方(因此,當然無法在「女性主義者」所要求的地方找得到。)這樣說不是從心理學或生物學的兩性差異的觀點,而是誘拐的跨越男女性別,雖然受到全部的性別的組織所排斥,如同精神分析學的定理是:除了性愛的結構外,別無結構(根據這個定義,精神分析學變成無法談論任何其他事情)。

 

What does the women’s movement oppose to the phallocratic structure? Autonomy, difference, a specificity of desire and pleasure, a different relation to the female body, a speech, a writing but never seduction. They are ashamed of seduction, as implying an artificial presentation of the body, or a life of vassalage and prostitution. They do not understand that seduction represents mastery over the symbolic universe, while power
represents only mastery of the real universe. The sovereignty of seduction is incommensurable with the possession of political or sexual power.

 

這個女性運動拿什麼跟陽具結構對立呢?自主權,差異性,慾望跟歡樂的專殊化,女人身體的不同關係,寫作但永不是誘拐。她們把誘拐當著是羞辱,暗示著是矯揉造作地呈現身體,或是侍女及妓女的生涯。她們不瞭解,誘拐代表對於符號宇宙的掌控,而權力代表的只是對於真實宇宙的掌控。誘拐的統治權跟政治或性愛權力的擁有,不能相提並論。

布希亞論誘拐 04

April 29, 2009

布希亞論誘拐 04 Baudrillard on Seduction

Translated by Springhero 雄伯

32hsiung@pchome.com.tw

 

Freud was right: there is but one sexuality, one libido – and it is masculine. Sexuality has a strong, discriminative structure centered on the phallus, castration, the Name-of-the Father, and repression. There is none other. There is no use dreaming of some non-phallic, unlocked, unmarked sexuality. There is no use seeking, from within this structure, to have the feminine pass through to the other side, or to cross terms. Either the structure remains the same, with the female being entirely absorbed by the male, or else it collapses, and there is no longer either female or male – the degree zero of the structure. This is very much what is happening today: erotic polyvalence, the infinite potentiality of desire, different connections, diffractions, libidinal intensities – all multiple variants of a liberatory alternative coming from the frontiers of a psychoanalysis free of Freud, or from the frontiers of desire free of psychoanalysis. Behind the effervescence of the paradigm of sex, everything is converging towards the non-differentiation of the structure and its
potential neutralization.

 

    佛洛依德説得沒錯:只有一個性愛,只有一個精力,那就是男性。性愛有一個強烈的,睥睨一切的結構,集中在陽具,去勢,父之名,及壓抑。沒有其它結構。夢想會有非陽具,不受鎖禁的,無名的性愛,是沒有用的。設法讓女性從這個結構之內通往到另一邊,或越過限制,是沒有用的。這個結構始終一樣,女性完全被男性所吸收,要不然它會崩坍,不再有女性或男性,成為結構的零度。這就是今天所發生的狀況:性愛多重化,慾望的無限潛力,不同結合,衍射,精力的旺盛,各種來自於跟佛洛依德無關的精神分析學邊境的釋放方式, 或來自於跟精神分析學無關的慾望的邊境。在各種性愛典範的沸騰背後,一切都匯集朝向結構的沒有差異及其潛力的中立。

 

The danger of the sexual revolution for the female is that she will be enclosed within a structure that condemns her to either discrimination when the structure is strong, or a derisory triumph within a weakened structure. The feminine, however, is, and has always been, somewhere else. That is the secret of its strength. Just as it is said that something lasts because its existence is not adequate to its essence, it must be said that the feminine seduces because it is never where it thinks it is, or where it thinks itself. The feminine is not found in the history of suffering and oppression imputed to it – women’s historical tribulations (though by guile it conceals itself therein). It suffers such servitude only when assigned to and repressed within this structure – to which the sexual revolution assigns and represses it all the more dramatically.

 

   女性性愛革命的危險是,她將會被封閉在一個結構之內。她被判定,在結構強壯時,要有所歧視,或在結構虛弱時,她沾沾自喜於勝利。可是,女性從自始至終總是在其它地方。那就是她力量的秘密。如同說,某件東西繼續存在,是因為它的存在不相等於它的本質,我們也必須說,女性誘拐是因為誘拐從來不是在它認為所在的地方,或它自以為的地方。女性不是在大家所歸咎的痛苦及壓抑的歷史中或女人的歷史的災難找到(雖然藉著這樣的狡計,誘拐隱藏其中)。誘拐只有在指定給這個結構之內,並受其壓抑,才會覺得有奴役的痛苦。性愛革命指定誘拐給這個結構,並更加強烈地受其壓抑。

 

But by what aberrant complicity (complicit with what? if not, precisely, the male) would one have us believe that this is the female’s history? Repression is already here in full force, in the narrative of women’s sexual and political misery, to the exclusion of every other type of strength and sovereignty. There is an alternative to sex and to power, one that psychoanalysis cannot know because its axiomatics are sexual. And yes, this alternative is undoubtedly of the order of the feminine, understood outside the opposition masculine/feminine, that opposition being essentially masculine, sexual in intention, and incapable of being overturned without ceasing to exist.

 

但是憑藉怎樣的共謀(跟什麼共謀?難道不就是跟男性?)有人要我們相信,這就是女性的歷史?壓抑今天已經如火如荼地進行,以女人性愛及政治方面的悲慘的敘述,排除其它的力量跟統治。性愛跟權力都有一個精神分析學所不知道的替代的選擇,因為它的定理是性。是的,這個替代選擇毫無疑問是屬於女性的秩序,跳脫男性跟女性的對立始能了解:這個對立基本上是男性,以性愛為意圖,不能被推翻,否則男女對立就不復存在。

布希亞論誘拐 03

April 28, 2009

布希亞論誘拐 03 Baudrillard on Seduction

Translated by Springhero 雄伯譯

32hsiung@pchome.com.tw

 

THE ECLIPTIC OF SEX

性愛的軌道

 

Nothing is less certain today than sex, behind the liberation of its discourse. And nothing today is less certain than desire, behind the proliferation of its images.

 

  今天沒有一樣東西比性愛更不穩定,在性愛學解放的背後。今天沒有一樣東西比慾望更不穩定,在慾望形象快速增加背後。

 

In matters of sex, the proliferation is approaching total loss. Here lies the secret of the ever increasing production of sex and its signs, and the hyperrealism of sexual pleasure, particularly feminine pleasure. The principle of uncertainty has extended to sexual reason, as well as political and economic reason.

 

在性愛的事件上,快速增加將接近全然喪失。性愛及其符號,性愛歡樂的超現實,特別是女性歡樂的不斷生產的秘密在此。

 

The state of sex’s liberation is also that of its indetermination. No more want, no more prohibitions, and no more limits: it is the loss of every referential principle. Economic reason is sustained only by penury; it is put into question with the realization of its objective, the abolition of the spectre of penury. Desire too is sustained only by want. When desire is entirely on the side of demand, when it is operationalized without

restrictions, it loses its imaginary and, therefore, its reality; it appears everywhere, but in generalized simulation. It is the ghost of desire that haunts the defunct reality of sex. Sex is everywhere, except in sexuality (Barthes).

 

  性愛解放的狀態也是性愛不確定的狀態。不再有欠缺,不再有禁制,不再有限制。這是每一個指標原則的喪失。只因為貧窮存在,經濟的理由才能維持。隨著經濟目標的實現,貧窮的魅影終告廢除。只因為欠缺存在,慾望也才能維持。當慾望完全在買方需求這邊,當慾望沒有限制地供應滿足,它喪失了它的非真實,因此也喪失它的真實。慾望似乎無所不在,但都是處於一般的模擬狀態。縈繞在性愛名存實亡的現實當中是慾望的魅影。性愛無所不在,除了作愛之外。(哲學家巴特名言)

 

In sexual mythology, the transition towards the feminine is contemporaneous with the passage from determination to general indetermination. The feminine is not substituted for the masculine as one sex for another, according to some structural inversion. It is substituted as the end of the determinate representation of sex, as the flotation of the law that regulates the difference between the sexes. The ascent of the feminine corresponds to both the apogee of sexual pleasure and a catastrophe relative to sex’s reality principle.

And so it is femininity that is gripping, in the present and fatal situation of sex’s hyperreality – as it was yesterday, but indirect contrast, in irony and seduction.

 

    在性愛神話裏,朝向女性的轉移,是跟穩定轉移到一般的不穩定的過程同時發生的。男性被女性代替不是當著一個性別代替另一個性別,依照某些結構的倒轉。而是當著性別穩定符號的終結,當著是規範兩性之間的差異的法則的浮動。女性的提升,跟性愛歡樂的淋漓盡致以及性愛現實原則相對的災難相一致。所以,在目前性愛的超現實的致命情況裡,如同在以前,具有吸引力的是女性,但是以間接的對比,以反諷跟誘拐。

布希亞論誘拐 02

April 28, 2009

布希亞論誘拐 02  Baudrillard on Seduction

Translated by Springhero 雄伯譯

32hsiung@pchome.com.tw

 

Seduction, however, never belongs to the order of nature, but that of artifice – never to the order of energy, but that of signs and rituals. This is why all the great systems of production and interpretation have not ceased to exclude seduction to its good fortune from their conceptual field. For seduction continues to haunt them from without, and from deep within its forsaken state, threatening them with collapse. It awaits the destruction of every godly order, including those of production and desire. Seduction continues to appear to all orthodoxies as malefice and artifice, a black magic for the deviation of all truths, an exaltation of the malicious use of signs, a conspiracy of signs. Every discourse is threatened with this sudden reversibility, absorbed into its own signs without a trace of meaning. This is why all disciplines, which have as an axiom the coherence and finality of their discourse, must try to exorcize it. This is where seduction and femininity are confounded, indeed, confused . Masculinity has always been haunted by this sudden reversibility within the feminine. Seduction and femininity are ineluctable as the reverse side of sex, meaning and power.

 

可是,誘拐從來不屬於自然的秩序,而是屬於巧計的秩序,從來不屬於精力的秩序,而是屬於符號跟儀式的秩序。這就是為什麼所有偉大的生產跟詮釋的系統始終不斷要將其好運的誘拐排除在他們觀念的領域外。因為誘拐繼續從外面縈繞他們,並且從他們被遺棄狀態深處,威脅要崩坍他們。誘拐等待每一個神聖的秩序的毀滅,包括生產跟慾望的那些秩序。對於所有的正統,誘拐繼續出現當著計謀與巧計,導致所有真理偏向的魔法,欣喜於符號的惡意使用,符號的顛覆。每一門學問都受到這種突然逆轉的威脅,吸收進入自己的符號,而意義全然喪失。這就是為什麼所有的學科都將他們學問的一貫性跟最後結論當著是定理,必須將誘拐驅除掉。這就是誘拐跟女性狼狽,甚至是困窘的地方。男性總是被這種女性的突然逆轉所縈繞。誘拐跟女性無可避免要當著是性愛,意義跟權力的逆轉。

 

Today the exorcism is more violent and systematic. We are entering the era of final solutions; for example, that of the sexual revolution, of the production and management of all liminal and subliminal pleasures, the micro-processing of desire, with the woman who produces herself as woman, and as sex, being the last avatar. Ending seduction.

 

今天驅除誘拐更加暴力跟系統化。我們正在進入最後解決的時代,例如,性愛革命,生產及管理所有感官跟意識的歡樂,慾望的微電腦處理,女人生產自己當著女人,當著性動物,當著仙女下凡。終結誘拐的可能。

 

Or else the triumph of a soft seduction, a white, diffuse feminization and eroticization of all relations in an enervated social universe.

 

 要不然就是柔性誘拐的勝利,在沒有活力的社交寰宇,所有的人際關係都充斥著蒼白的女性化跟性愛化。

 

Or else none of the above. For nothing can be greater than seduction itself, not even the order that destroys it.

 

   要不然就是以上均不是。因為沒有一樣東西會比誘拐本身更偉大,即使是毀滅誘拐的秩序。

布希亞論誘拐 01

April 26, 2009

布希亞論誘拐 01

Baudrillard on Seduction

Translated by Springhero

32hsiung@pchome.com.tw

INTRODUCTION

A fixed destiny weighs on seduction. For religion seduction was a strategy of the devil, whether in the guise of witchcraft or love. It is always the seduction of evil – or of the world. It is the very artifice of the world. Its malediction has been un-changed in ethics and philosophy, and today it is maintained in psychoanalysis and the ‘liberation of desire.’ Given the present-day promotion of sex, evil and perversion, along with the celebration of the off times programmatic resurrection of all that was once accursed, it might seem paradoxical that seduction has remained in the shadows – and even returned there to
permanently.

導引

  固定的命運壓在誘拐上。因為宗教的誘拐是魔鬼的一種策略,無論偽裝成為巫術或愛情。這總是邪惡的誘拐,或是世界的誘拐。這是世界的華廈。它的召換咒語在倫理學及哲學方面,並無改變。今天在精神分析學及「慾望的解放」,仍然存在。若考慮到目前對於性、邪惡及變態的鼓吹,外加對於過去被認為是褻瀆事物不合時宜地死灰復燃,誘拐還一直保留在陰影之地,永久回到那裡,看起來似乎是矛盾的。

 

The eighteenth century still spoke of seduction. It was, with valor and honor, a central preoccupation of the aristocratic spheres. The bourgeois Revolution put an end to this preoccupation (and the others, the later revolutions ended it irrevocably – every revolution, in its beginnings, seeks to end the seduction of appearances). The bourgeois era dedicated itself to nature and production, things quite foreign and even expressly fatal to seduction. And since sexuality arises, as Foucault notes, from a process of production (of discourse, speech or desire), it is not at all surprising that seduction has been all the more covered over. We live today in the promotion of nature, be it the good nature of the soul of yesteryear, or the good material nature of things, or even the psychic nature of desire. Nature pursues its realization through all the metamorphosis of the repressed, and through the liberation of all energies, be they psychic, social or material.

十八世紀依舊談到誘拐。誘拐是貴族氛圍的專注,勇敢而榮譽。中產階級的革命結束這個專注(其它後來的革命則斷草除根地結束誘拐,每次革命在初期,就設法結束外表的誘拐。)中產階級專注於自然與生產,這些是相當陌生的東西,甚至跟誘拐格格不入。如佛洛依德所意到,性起源於生產的過程(話語,言談或欲望),也就難怪誘拐更加隱秘。我們今天的生活鼓吹自然,無論是以前所說的靈魂的自然,或是東西的物質自然,或甚至是欲望的心靈自然。自然透過受到壓抑的蛻變及所有精力的解放,無論他們是心靈、社會或物質的解放,來追尋自己的實現。