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dc.contributor.advisorCheng Kuan-jungen_US
dc.contributor.authorChiang, Yu-chien_US
dc.description.abstractAbstract 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.en_US
dc.description.abstract中 文 摘 要 昂貝托.艾可(Umberto Eco)是一位聲譽卓著的義大利符號學專家。當他著手撰寫一部驚悚小說時,總令人以為會和符號有關,要不然至少是一部類似福爾摩斯奇想,充滿模糊線索、神秘符號、及象徵性事件的偵探小說。甚而在小說封底的書評中,都極力推崇書中偵探推理的精彩性,使愛好此類的讀者不免引頸企盼。自然而然地,他寫作的目的就被視為是種為滿足讀者而寫的大眾消費文本。但事實上,讀者卻早已掉入艾可精心包裝的大眾消費文本的陷阱中。 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。 我之所以想結合這三個議題來討論,是緣於馬克斯建築物的比喻。宗教論述針對中古教廷上層結構的意識形態及政治層面逐一探討。經濟論述則處理了下層結構的生產問題。最後,在身體論述中所言的身體政治,適可作為宏觀的政治經濟中古社會的縮影。 我所衷心盼望的是,透過此一稜鏡般的論文,不論學術上所關注的聚光由何面切入,均能為其它兩個鏡面帶來更多彩多姿的豐富性。因此,這三個不同角度的觀點,將不只逐漸映照出焦點所在,提供此一文本一個透徹的分析,更能切入核心,由內而外、由上而下,以論述的延展性來回穿梭於其間,期能激盪出更美麗的光芒。zh_TW
dc.description.tableofcontentsTable of Contents Acknowledgments------------------------------------------------------------------ i Chinese Abstract------------------------------------------------------------------- ii Abstract------------------------------------------------------------------------------- iv Table of Contents------------------------------------------------------------------ vi Introduction------------------------------------------------------------------------- 1 Notes--------------------------------------------------------------------------- 11 Chapter One Religion Discourse I. Contribution of Imaginary Functions to the Formation of a Religious Subject ---------------------------------------------------------- 14 II. The Repetition and Identity of the Apocalyptic Scripture & Its Subversive Power as Nominalism against Realism ------------------- 22 III. Dialogization of Laughter and Truth─A Bakhtinian Genre Reading of Truth and Its Carnival Power of Laughter in Truth Discovery --------------------------------------------------------- 32 Notes--------------------------------------------------------------------------- 42 Chapter Two Economy Discourse I. A Reexamination of the Capitalist Spirit in the Feudalism of Medieval Church─On the Fetishized Belief and Its Circulation of “Currency”-------------------------------------------------------------- 46 II. Proliferation of Vested Interest of the Dominant Ideological State Apparatus─On the “Know-How” Teaching in the Capitalist Education System--------------------------------------------- 57 Notes--------------------------------------------------------------------------- 69 Chapter Three Body Discourse I. A Genealogical Study of the Moral Construct of Female Image and Its Ethics in Medieval Christianity: A Feminist Revisit to the Male Morality-------------------------------------------------------------- 72 II. A Discursive Inquiry on the Productive Sexuality in the Morality of the Medieval Church -------------------------------------------------- 88 Notes--------------------------------------------------------------------------- 97 Conclusion-------------------------------------------------------------------------- 98 Notes ------------------------------------------------------------------------- 102 Works Cited----------------------------------------------------------------------- 104zh_TW
dc.subjectreligious subjecten_US
dc.subjectApocalyptic Scriptureen_US
dc.subjectfetishized faithen_US
dc.subjectsymbolic currencyen_US
dc.subjectthe &quoten_US
dc.subjectteaching of the capitalismen_US
dc.subjectIdeological State Apparatusen_US
dc.subjectproductive sexualityen_US
dc.subjectThe Name of the Roseen_US
dc.titleThe Discursivity of Religion, Economy & Body Discoursesen_US
dc.typeThesis and Dissertationzh_TW
item.openairetypeThesis and Dissertation-
item.fulltextno fulltext-
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