标题: 生命作为艺术品如何可能:晚期傅柯物化观之反思
How is Life as a Work of Art Possible: Reflections on the Notion of Reification in Late Foucault
作者: 武嘉文
Chia-Wen WU
关键字: 傅柯;海德格;阿冈本;自我技术;自我物化;物我关系;Michel Foucault;Martin Heidegger;Giorgio Agamben;technologies of the 122 self;self-reification;relationship between subject and object
公开日期: 十二月-2024
出版社: 国立阳明交通大学出版社
National Yang Ming Chiao Tung University Press
摘要: 霍耐特(Axel Honneth) 指出, 当主体在认知的过程中, 遗忘了自我的承认(recognition)关系,并把自身的感受和愿望当作物一般的客体来对待时,便构成所谓的“自我物化”(self-reification)。我们以为,傅柯(Michel Foucault)晚期思想中的“自我技术”(technologies of the self)具有鲜明的“自我物化”色彩,而此物化乃是以某种伦理学/美学式的“建构主义”(Konstruktivismus)来展开的:“我们必须把自己创造成一件艺术作品。”本文所关注的问题是:晚期傅柯何以且如何发展出这样的思想?这套思想本身的问题何在?其可能的知识与政治效应为何?比起前期与中期对“客体化”(objectification)问题的大量批判,晚期傅柯的理论却鲜少涉及物我关系(主体与物的关系)。但物我关系却从未消失;相反,它成了傅柯解蔽“自我”时的可见性条件,也就是说,成了他自己的“未思”(unthought)。正因此,原本作为批判对象的物我关系(某种支配性的权力关系)便偷渡进他的晚期思想中,成为从内部支撑其“工夫主义”(asceticism)的存有论、义务论与认识论基础。本文将从系谱学与考古学的角度出发,并结合海德格(Martin Heidegger)的理论,对晚期傅柯的“自我物化”之可能性条件进行内部批判和反思。结论处,我们将藉由阿冈本(Giorgio Agamben)的姿势理论,为“生存美学”(aesthetics of existence)提供一个有别于傅柯的思考进路。
Axel Honneth pointed out that when the subject forgets the relationship of self-recognition in the process of cognition, and treats his own feelings and desires as objects, it constitutes the so-called “self-reification”. I think that the “technologies of the self” in Michel Foucault’s later thoughts have a distinct color of “self-reification”, and this reification is based on certain ethical/aesthetic “constitutivism” (Konstruktivismus): “We have to create ourselves as a work of art.” The main questions in this article are: Why and how did Foucault develop such thoughts in the late period? What is the problem with this set of thinking itself? What are its possible cognitive and political effects? Compared with the massive critiques of “objectification” in the early and middle periods, Foucault’s theory in the late period rarely involves the relationship between subject and object. But the subject-object relationship never disappears; on the contrary, it becomes the condition of visibility for Foucault when he unconceals the “self”, that is to say, becomes his own “unthought”. Because of this, the subject-object relationship (some kind of dominant power relations) that was originally the object of criticism sneaked into his late thinking and became the basis of ontology, deontology and epistemology that supported his “asceticism” from within. From the perspective of genealogy and archaeology, combined with Martin Heidegger’s theory, this article internally criticizes and reflects on the conditions of possibility of late Foucault’s “self-reification”. At the conclusion, it takes Giorgio Agamben’s gesture theory to provide an approach for “aesthetics of existence” that is different from Foucault.
URI: http://dx.doi.org/10.6752/JCS.202412_(39).0005
http://hdl.handle.net/11536/163372
ISSN: 1816-0514
DOI: 10.6752/JCS.202412_(39).0005
期刊: 文化研究
Router: A Journal of Cultural Studies
Issue: 39
起始页: 121
结束页: 159
显示于类别:Router: A Journal of Cultural Studies


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