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|標題:||The Discursivity of Religion, Economy & Body Discourses
|關鍵字:||宗教主體;religious subject;天啟聖本;拜物信仰;象徵貨幣;資本主義的技能知識教育;意識形態國家機器;性生產;《玫瑰的名字》;Apocalyptic Scripture;fetishized faith;symbolic currency;the "know-how"teaching of the capitalism;Ideological State Apparatus;productive sexuality;The Name of the Rose||出版社:||外國語文學系||摘要:||
Umberto Eco is a celebrated Italian scholar, a renowned semiologist. When he sets out to write a thriller, the result of the fiction is supposed to be a semiotic one, or at least analogous to a Sherlock Holmesian fantasy, full of obscure clues, mysterious ciphers and symbolic happenings. Even the book review, on the back cover, highlights the detective excellence, which as a result allures its readers to expect a splendid detective novel. It follows that all his attempts are taken for granted as some kind of mass-production formula that tends to promote complacency in the spectator. But actually its readers have already fallen into prey of Eco's well-designed package for mass-culture.
In his opinion, Eco thinks that the proper attitude for the intellectual toward mass-culture is once acceptance and intervention. That is, there can be a novel intended to be once as a work of entertainment, and simultaneously as an aesthetically valid work capable of providing original, not kitsch, values. In this way, The Name of the Rose not only fulfills the wishes of its readers, but also produces its new readers in them. However, to Eco, the latter means much more important because the inspiration in this novel is provoked not by detective fantasy and excitement, but by post-structuralist intellectual light. Hence, the readers' reading of the novel will not lead them to go through the classical labyrinth, nor the mannerist maze in the novel, but a rhizome-structure labyrinth with no center, no periphery, no exit.
My elaboration on this novel mainly falls into three aspects: Religion, Economy & Body. The first chapter explicates the importance of imaginary functions to the formation of a religious subject, and the debate on the identity of the Apocalyptic Scripture. In Chapter Two, I try to reexamine the capitalist spirit in the Feudalism of Medieval Church, with a focus on their fetishized faith and the circulation of this symbolic currency. Besides, the “know-how” teaching in the capitalist education system is mentioned to unravel the proliferation of vested interest of the dominant Ideological State Apparatus. In Chapter Three, I will pay a feminist revisit to the male morality as a genealogical study. Furthermore, the productive sexuality of Medieval Church is specified in comparison with the use of pleasure in Classical Greece. In the perspective of Plato's “bed metaphor,” the Medieval Church's understanding toward the sexual perversion of the Greek men is the first remove from the Truth of “God,” and their understanding toward “hysteric” women would be the second remove from the utopia of male Truth.
The reason why I want to combine these three issues comes from the idea of Marx's architecture metaphor. The Religion Discourse aims at the ideological and political aspect of the Medieval Church in the superstructure. The Economy Discourse deals with the production problem in the infrastructure. At last, the elaboration on the body politics in the Body Discourse serves to be an epitome of the macrocosmic, politico-economic medieval society.
It is my hope that, through my prism-like thesis, the academic light, no matter from which angle it enters, will give more prismatic colors to other two faces. Thus, these three different angles will not only gradually highlight the focus, which provides a thorough analysis of this text, but also pierce into its core, turn it inside out, upside down with the discursive light.
中 文 摘 要
依艾可之見，智識份子對於大眾文化所應抱持的態度，應是一則以迎，一則以拒。也就是說，小說在嘗試作為娛樂消費商品的同時，亦能兼顧提供原創而不庸俗的價值，而在美學上也有其效度的作品。以此看來，玫瑰的名字(The Name of the Rose)不只滿足了讀者的期許，也在他們身上創造出新的讀者。然而對艾可而言，後者的意義更為重大。因為小說中激盪思考的並不是偵探小說中的奇想或刺激，而是後結構主義的智慧光芒。因此，讀者對這本小說的閱讀經驗，應不至於淪為古典迷宮，或如小說中嘗試錯誤的樹枝狀迷宮的旅行經驗，而是如同漫步於一種無中心、無枝節、無出口的根莖狀迷宮，追尋一種永無止境的意義。
我對這本小說的評論主要分為宗教、經濟、身體等三個層面。第一章主要闡釋了想像功能對一個宗教主體形成的重要性，以及對天啟聖本(Apocalyptic Scripture)認定的爭議。在第二章，我試著在中古教廷的封建時空中，以觀照其拜物信仰(fetishized faith)，及此種象徵貨幣的流通(circulation of the symbolic currency)為法則，來重新檢視資本主義的微光。此外，亦提及資本主義教育系統下的技能知識(know-how)傳遞的目的，以赤裸地呈顯宰制的意識形態國家機器(Ideological State Apparatus)，為增殖其既得利益的居心。在第三章，我將以女性主義的角度，來重新尋訪源遠流長的歷史中，男性道德觀的生成演變。此外，更將進一步地說明中古教廷對性生產(productive sexuality)的偏執，以對照於古典希臘對歡愉之用(the use of pleasure)的態度。以柏拉圖床的比喻觀點看來，中古教廷對希臘男人性倒錯的認知，以其為第一度的背離了上帝的真理。而兩者對於“歇斯底里”的女性的認知，則以為其二度的背離了男性真理的烏托邦。
|Appears in Collections:||外國語文學系所|
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