死亡驅力，或是解離之力：克莉絲蒂娃文化理論的政治與倫理

Abstract

本文討論克莉絲蒂娃如何透過佛洛伊德的語言理論，解決了西方思想主客對立的二元辯證，而展開了以精神分析出發的政治觀與倫理觀。1980、90年代英美女性主義者批評克莉絲蒂娃追隨佛洛伊德，而過於陽具中心主義。但是，仔細閱讀克莉絲蒂娃早期到晚期的作品，我們不難發現她所持續進行的，正是對於任何單一邏輯封閉系統的解構。 本文以三個階段展開：首先，從歐陸當代哲學重探政治性概念的脈絡出發，檢視克莉絲蒂娃的政治性立場。其次，進入佛洛伊德語言理論所包含的力的概念、真實與符號化的辯證等問題，討論克莉絲蒂娃如何透過佛洛伊德的理論，發展符號驅力與象徵鍊結的連續體概念，如何指出文化現象，包括理性知識與真理陳述，都有其內在的分裂、壓抑、否認、拒斥，以及克莉絲蒂娃如何利用佛洛伊德的死亡驅力概念，指出挑戰社會共識的壓迫性與專斷，揭露理性知識與真理體系背後隱藏的排他性邏輯，需要有解離之力。這個解離之力，就是佛洛伊德所說的「知性化」過程，也是克莉絲蒂娃所說的思想的「反叛／迴轉」。反叛，不是對立面的僵持或是破壞，而是心靈空間不斷打開、離開、重組、轉向。第三個階段進入克莉絲蒂娃所提出的政治性空間，或是她所謂的「象徵性國家」之概念。透過解離之力，一個文化才能夠提供具有質疑、反叛、迴轉、更新、聆聽與創造的政治性空間。對克莉絲蒂娃而言，國家不是以語言、血緣或是土地而連結的民族國家，而是以象徵契約之概念作為基礎，在自由與平等的個人之間，建立一種過渡式的契約與文化的「國家」。本文以倫理的思考作為結語。持續思索與揭露語言過程中被隱藏的因果與倫理的沈默邏輯，朝向不再被質疑的絕對標準背後所隱藏的暴力開始發問，便是倫理的起點。

This paper deals with the concept of force in Julia Kristeva's writings that are related to her concepts of ethics and the political. This concept of force is fundamental to Kristeva's theories of the semiotic and the symbolic. It is also the ground of being. Force itself is dialectical. It moves away from itself while at the same time returns to itself. The fixation of force is the cause for violence. Eros is what binds the subject with its object, and death drive is what unbinds it. Kristeva elaborated this concept of death drive, or the force of unbinding, to discuss the culture of revolt, a culture that allows questionings and creation. Kristeva's concept of revolt is essential to her theories related to ethics and the political. This paper is divided into three movements: the first movement lays out the context of retreating the political in Europe in the later half of the twentieth century, and the place Kristeva is situated; the second movement explains how Sigmund Frued's theory about language was employed by Kristeva in her discussion of the real and the ”true real” (le Vréel), how we can detect the split or foreclosure in culture, and we can understand the force of unbinding as the force of questioning, symbolization, and creation; the third movement returns to the question of the political and the ways Kristeva re-interpret the nation as a symbolic body, a polis, open and renewable. The paper concludes with some reflections on Kristeva's ethics and on the current social conditions in Taiwan.