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題名 理解網路文化中的無意義：愛恨交織的觀點
Understanding the Meaninglessness in Cyberculture: A Perspective of Ambivalence作者 陳長弘
Chen, Chang-Hung貢獻者 黃厚銘
Huang, Hou-Ming
陳長弘
Chen, Chang-Hung關鍵詞 網路文化
重複
碎形理論
愛恨交織
倒錯
集體
超我
Cyberculture
Repetition
Fractal theory
Ambivalence
Perversion
The collective
Superego日期 2025 上傳時間 4-Aug-2025 15:13:54 (UTC+8) 摘要 本論文關心網路文化中日益興盛的無意義行為及其社會心理機制。在網路上，人們不僅著迷於那些有趣與充滿意義的貼文，更對某些無意義的廢文難以自拔。他們會宣稱這篇貼文很廢、這部短影片很難看，但還是樂於瀏覽這些內容。針對這些無意義行為，本論文主張須引進Robert Pfaller的愛恨交織理論，才能理解為何人們明知這些行為是無意義的，卻還是為此著迷。可以說，正是因為無意義的否定性構成倒錯的享樂條件，並使他們更沉浸在倒錯的遊戲之中。 本論文首先定義三種無意義行為：過度重複、複製文與反串文，接著透過Jean Baudrillard的碎形理論指出網路文化中意義與時間因果的雙重失序，以描繪當代網路文化中無意義的基本特徵。Baudrillard主張，意義與價值的喪失的出神運動下，主體陷入精神分裂的狀態。本研究則主張，倒錯更能解釋當代網路文化中無意義的發展。對此，Pfaller援引Octave Mannoni的「我知道……但還是……」倒錯公式，並結合Johan Huizinga的遊戲理論說明：在遊戲中主體將幻覺委任給不真正存在的他者，自己則保有「這只是個遊戲」的知識優越，並透過對遊戲的恨加強對遊戲的著迷。在實踐層面，主體表現出重複與替代兩種強迫官能症特徵，背後的心理機制實則為透過他者享樂的倒錯。 然而，Pfaller並未發現其理論中的他者與社會學理論中「集體」的關聯性。由Émile Durkheim與mob-ility的理論觀點出發，可以看到愛恨交織理論中的他者既作為象徵層次中不真正存在的天真觀察者，也同時作為想像層次中的集體社群。透過精神分析關於超我與自我理想的構想，網路集體善變性質的同源性得以被揭露：無論是倒錯的享樂，或是對倒錯行為施以道德譴責，都源於超我的命令。 對於集體超我命令形塑的網路文明，本論文主張知識啟蒙無助於消滅無意義倒錯行為中的攻擊性。若要理解網路文化中這些令人困擾的無意義行為，需要借助愛恨交織的觀點，並開展對網路文化的倒錯分析。
This thesis focuses on the increasing prevalence of meaningless activities in cyberculture and their underlying social psychological mechanism. On the internet, people are not only fascinated by the interesting and meaningful posts, but also obsessed with the meaningless shitty posts. They may claim that the post is shitty, or the reel is bad, yet without stopping to browse through them. To understand these meaningless activities, it is necessary to introduce Robert Pfaller’s theory of ambivalence to understand the reason why people are fascinated by these meaningless activities despite the awareness of it. In fact, it is the negativity of the meaningless activities that constructs the condition of the perverse enjoyment, and thus immerse them into the play of perversion. To detour the foundational characteristics of the meaninglessness in contemporary cyberculture, I first define the three meaningless activities: over-repetition, shitposting and trolling. On the other hand, Jean Baudrillard’s fractal theory points out the loss of order of meaning and temporal causality. Baudrillard suggests the subject who loses the referential point of meaning and value in the ecstasy of communication may fall into the position of schizophrenia. On the contrary, this study claims that it is perversion that explains the development of the meaninglessness in contemporary cyberculture more precisely. Quoting the formula “I know well, but still the same…” from Octave Mannoni and combining it with Johan Huizinga’s theory of play, Pfaller tries to illustrate that the subject in play delegates the illusion of play to a virtual other, thereby preserving his better knowledge by insisting that the play is just a play. This distancing, expressed as a hatred toward the play paradoxically serves to intensify the subject’s fascination with it. In the practical dimension, the subject exhibits the two characteristics of obsessional neurosis: repetition and substitution; however, the underlying structure of the subject is a perverse one that enjoys through the Other. Nonetheless, Pfaller misses the relation between “the Other” in his theory and “the collective” in sociological theory. The perspective of Émile Durkheim and mob-ility theory shows that the Other in the theory of ambivalence is not only a virtual naïve observer at the symbolic level, but also the collective at the imaginary level. Moreover, through the conception of ego-ideal and superego in psychoanalysis, the homologous structure of the capricious internet collective could be revealed: the perverse enjoyment and the moral condemnation of it are both derived from the superego’s imperatives. 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(n.d.). Reels [Instagram profile]. Retrieved January 8, 2024, from https://www.instagram.com/movethemountain2023?igsh=MzY1NDJmNzMyNQ== 鐵杵磨針 [@iron_to_needle]. (n.d.). Reels [Instagram profile]. Retrieved January 8, 2024, from https://www.instagram.com/iron_to_needle?igsh=MzY1NDJmNzMyNQ== 描述 碩士
國立政治大學
傳播學院傳播碩士學位學程
111464009資料來源 http://thesis.lib.nccu.edu.tw/record/#G0111464009 資料類型 thesis dc.contributor.advisor 黃厚銘 zh_TW dc.contributor.advisor Huang, Hou-Ming en_US dc.contributor.author (Authors) 陳長弘 zh_TW dc.contributor.author (Authors) Chen, Chang-Hung en_US dc.creator (作者) 陳長弘 zh_TW dc.creator (作者) Chen, Chang-Hung en_US dc.date (日期) 2025 en_US dc.date.accessioned 4-Aug-2025 15:13:54 (UTC+8) - dc.date.available 4-Aug-2025 15:13:54 (UTC+8) - dc.date.issued (上傳時間) 4-Aug-2025 15:13:54 (UTC+8) - dc.identifier (Other Identifiers) G0111464009 en_US dc.identifier.uri (URI) https://nccur.lib.nccu.edu.tw/handle/140.119/158722 - dc.description (描述) 碩士 zh_TW dc.description (描述) 國立政治大學 zh_TW dc.description (描述) 傳播學院傳播碩士學位學程 zh_TW dc.description (描述) 111464009 zh_TW dc.description.abstract (摘要) 本論文關心網路文化中日益興盛的無意義行為及其社會心理機制。在網路上，人們不僅著迷於那些有趣與充滿意義的貼文，更對某些無意義的廢文難以自拔。他們會宣稱這篇貼文很廢、這部短影片很難看，但還是樂於瀏覽這些內容。針對這些無意義行為，本論文主張須引進Robert Pfaller的愛恨交織理論，才能理解為何人們明知這些行為是無意義的，卻還是為此著迷。可以說，正是因為無意義的否定性構成倒錯的享樂條件，並使他們更沉浸在倒錯的遊戲之中。 本論文首先定義三種無意義行為：過度重複、複製文與反串文，接著透過Jean Baudrillard的碎形理論指出網路文化中意義與時間因果的雙重失序，以描繪當代網路文化中無意義的基本特徵。Baudrillard主張，意義與價值的喪失的出神運動下，主體陷入精神分裂的狀態。本研究則主張，倒錯更能解釋當代網路文化中無意義的發展。對此，Pfaller援引Octave Mannoni的「我知道……但還是……」倒錯公式，並結合Johan Huizinga的遊戲理論說明：在遊戲中主體將幻覺委任給不真正存在的他者，自己則保有「這只是個遊戲」的知識優越，並透過對遊戲的恨加強對遊戲的著迷。在實踐層面，主體表現出重複與替代兩種強迫官能症特徵，背後的心理機制實則為透過他者享樂的倒錯。 然而，Pfaller並未發現其理論中的他者與社會學理論中「集體」的關聯性。由Émile Durkheim與mob-ility的理論觀點出發，可以看到愛恨交織理論中的他者既作為象徵層次中不真正存在的天真觀察者，也同時作為想像層次中的集體社群。透過精神分析關於超我與自我理想的構想，網路集體善變性質的同源性得以被揭露：無論是倒錯的享樂，或是對倒錯行為施以道德譴責，都源於超我的命令。 對於集體超我命令形塑的網路文明，本論文主張知識啟蒙無助於消滅無意義倒錯行為中的攻擊性。若要理解網路文化中這些令人困擾的無意義行為，需要借助愛恨交織的觀點，並開展對網路文化的倒錯分析。 zh_TW dc.description.abstract (摘要) This thesis focuses on the increasing prevalence of meaningless activities in cyberculture and their underlying social psychological mechanism. On the internet, people are not only fascinated by the interesting and meaningful posts, but also obsessed with the meaningless shitty posts. They may claim that the post is shitty, or the reel is bad, yet without stopping to browse through them. To understand these meaningless activities, it is necessary to introduce Robert Pfaller’s theory of ambivalence to understand the reason why people are fascinated by these meaningless activities despite the awareness of it. In fact, it is the negativity of the meaningless activities that constructs the condition of the perverse enjoyment, and thus immerse them into the play of perversion. To detour the foundational characteristics of the meaninglessness in contemporary cyberculture, I first define the three meaningless activities: over-repetition, shitposting and trolling. On the other hand, Jean Baudrillard’s fractal theory points out the loss of order of meaning and temporal causality. Baudrillard suggests the subject who loses the referential point of meaning and value in the ecstasy of communication may fall into the position of schizophrenia. On the contrary, this study claims that it is perversion that explains the development of the meaninglessness in contemporary cyberculture more precisely. Quoting the formula “I know well, but still the same…” from Octave Mannoni and combining it with Johan Huizinga’s theory of play, Pfaller tries to illustrate that the subject in play delegates the illusion of play to a virtual other, thereby preserving his better knowledge by insisting that the play is just a play. This distancing, expressed as a hatred toward the play paradoxically serves to intensify the subject’s fascination with it. In the practical dimension, the subject exhibits the two characteristics of obsessional neurosis: repetition and substitution; however, the underlying structure of the subject is a perverse one that enjoys through the Other. Nonetheless, Pfaller misses the relation between “the Other” in his theory and “the collective” in sociological theory. The perspective of Émile Durkheim and mob-ility theory shows that the Other in the theory of ambivalence is not only a virtual naïve observer at the symbolic level, but also the collective at the imaginary level. Moreover, through the conception of ego-ideal and superego in psychoanalysis, the homologous structure of the capricious internet collective could be revealed: the perverse enjoyment and the moral condemnation of it are both derived from the superego’s imperatives. For the internet civilization structured by the collective-superego imperatives, this thesis advocates that the enlightenment of knowledge cannot get rid of the aggressiveness in the meaningless perverse activities. To understand these disturbing meaningless activities, it is necessary to introduce the perspective of ambivalence to do the psychoanalysis of the perverse cyberculture. en_US dc.description.tableofcontents 第一章 緒論 1 第一節 引言：浪費時間的年代 1 （一）24小時動畫直播馬拉松：重複再重複 1 （二）複製文：意義的空洞 3 （三）Cmonbruh：逾越禁忌的反串愉悅 5 第二節 研究對象之釐清：網路文化與其中的無意義 7 第三節 Baudrillard的視角：傳播的出神 17 第四節 Pfaller的視角：自我觀看的互卸藝術 21 第五節 從個體到集體與超我：網路上的「他者」與享樂 25 第六節 研究問題釐清暨章節安排 30 二、網路文化的碎形感染與意義失序：一個Baudrillard式的剖析 35 第一節 理論的凝視？閱讀網路文化的碎形感染 35 第二節 網路文化中的跨度感染：意義與價值的喪失 43 第三節 蟻穴的隱喻：又冷又熱的當代網路社會 53 第四節 從精神分裂到倒錯：網路時代的精神狀態 58 三、快告訴我梗在哪：從Pfaller的愛恨交織理論看網路文化中的倒錯實踐 67 第一節 前言：從「辣個拉風的男人」說起，或《神的九十億個名字》 67 第二節 文化中的互卸性：信仰與快感的委任 71 第三節 強迫官能症實踐：愛恨交織的心理機制 78 第四節 倒錯的邏輯：網路文化中的神聖嚴肅性 89 第五節 結語：網路及其不滿，現實與網路的愛恨交織 98 四、網路的集體與超我：享樂與攻擊性的無所不在 104 第一節 作為「鏡中世界」的網路世界有待解釋的兩個問題 104 第二節 Pfaller留下的問題：想像與象徵他者的兩難 109 第三節 個體與集體的愛恨交織：Durkheim與mob-ility的觀點 117 第四節 從集體到超我：「你必須享樂」的網路遊戲 123 第五節 結語：一個「笑死」的年代 137 五、結論：邁向網路的精神分析 141 第一節 從碎形重複到倒錯：Baudrillard給予網路文明的啟示 141 第二節 網路作為無意識：對網路文明的倒錯分析 147 第三節 作為研究者的網友與作為網友的研究者：嘗試理解愛恨交織的網路文明 155 參考文獻 161 zh_TW dc.format.extent 8391083 bytes - dc.format.mimetype application/pdf - dc.source.uri (資料來源) http://thesis.lib.nccu.edu.tw/record/#G0111464009 en_US dc.subject (關鍵詞) 網路文化 zh_TW dc.subject (關鍵詞) 重複 zh_TW dc.subject (關鍵詞) 碎形理論 zh_TW dc.subject (關鍵詞) 愛恨交織 zh_TW dc.subject (關鍵詞) 倒錯 zh_TW dc.subject (關鍵詞) 集體 zh_TW dc.subject (關鍵詞) 超我 zh_TW dc.subject (關鍵詞) Cyberculture en_US dc.subject (關鍵詞) Repetition en_US dc.subject (關鍵詞) Fractal theory en_US dc.subject (關鍵詞) Ambivalence en_US dc.subject (關鍵詞) Perversion en_US dc.subject (關鍵詞) The collective en_US dc.subject (關鍵詞) Superego en_US dc.title (題名) 理解網路文化中的無意義：愛恨交織的觀點 zh_TW dc.title (題名) Understanding the Meaninglessness in Cyberculture: A Perspective of Ambivalence en_US dc.type (資料類型) thesis en_US dc.relation.reference (參考文獻) 中文文獻 宋文里譯（2025）。《我與它：附麥肯拓昔對於佛洛伊德「自我」概念的進一步論述》。台北市：心靈工坊。（原書 Freud, S. 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Retrieved January 8, 2024, from https://www.instagram.com/can_i_borrow_a_couple_of_these?igsh=MzY1NDJmNz MyNQ== PTT 鄉民百科：支語警察（無日期）。Fandom。上網日期：2024年1月8日。 取自 https://reurl.cc/EVdK3a Shang Abi [@shang.abi_daily]. (n.d.). Reels [Instagram profile]. Retrieved January 8, 2024, from https://www.instagram.com/shang.abi_daily?igsh=MzY1NDJmNzMyNQ== 一層（2019年6月5日）實況主開罵 Twitch 表情符號的種族歧視問題，《Yahoo奇摩電競》。取自https://tw.news.yahoo.com/201906051-041325600.html 作者名不詳[pomelozu]（2015年4月26日）[閒聊] 給忙碌人的聊天室梗大全。批踢踢實業坊。取自https://www.ptt.cc/bbs/Tyukaitiban/M.1429989507.A.74B.html 作者名不詳[machiner]（2022 年5月15日）。Re: [閒聊] 統神故事都怎麼掰出來 的？批踢踢實業坊。取自https://www.ptt.cc/bbs/LoL/M.1652544591.A.D91.html 作者名不詳[renna038766]（2023 年7月26日）。[閒聊] 欸欸各位實況都叫統神 什麼名字。批踢踢實業坊。取自https://reurl.cc/NYeaz5 作者名不詳[ss8901234]（2024年8月24日）[閒聊] GOOGLE搜尋一件。批踢踢實業坊。取自https://www.ptt.cc/bbs/LoL/M.1724507081.A.D24.html 吳宜臻（2024年10月31日）「女人☕」大杯咖啡是什麼意思？厭女羞辱迷因梗引發性別戰爭，《網路溫度計》。取自https://dailyview.tw/popular/detail/27937 官有紘（2023年11月4日）清水斷崖驚見「神秘生物」 網KUSO「要是『能蟲』來，我要選李白」，《中天新聞網》。取自https://reurl.cc/qGeD7p 延邊刺客呀（2023年3月9日）《意大利面拌42號混凝土，這樣的組合你見過嗎》，Youtube。取自https://youtu.be/ioFD0_oJjXA?si=nuRTyJp1G-PZ6WfO 楊智仁（2025年4月24日）AiScReam二創AI影片滿天飛！「露比醬」超洗腦連黃仁勳都變迷因，ETtoday遊戲雲。取自https://reurl.cc/9D8EXa 廖元鈴（2021年4月12日）。中國用語滲透台灣？從 Dcard 數據窺見年輕人 網路用語趨勢。READr讀+。取自https://www.readr.tw/post/2836 劉又瑋（2024年4月8日）。〈婁峻碩、一粒都是「活網仔」？Meta當機他們險失業 熱門關鍵字見端倪〉，《網路溫度計》。取自https://dailyview.tw/popular/detail/26010 愚公移山 [@movethemountain2023]. 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