dc.contributor.advisor | 蔡錚雲 | zh_TW |
dc.contributor.advisor | Tsai,Cheng Yun | en_US |
dc.contributor.author (作者) | 林靜秀 | zh_TW |
dc.contributor.author (作者) | Lin,Ching Hsiu | en_US |
dc.creator (作者) | 林靜秀 | zh_TW |
dc.creator (作者) | Lin,Ching Hsiu | en_US |
dc.date (日期) | 2006 | en_US |
dc.date.accessioned | 14-九月-2009 11:56:38 (UTC+8) | - |
dc.date.available | 14-九月-2009 11:56:38 (UTC+8) | - |
dc.date.issued (上傳時間) | 14-九月-2009 11:56:38 (UTC+8) | - |
dc.identifier (其他 識別碼) | G0891545031 | en_US |
dc.identifier.uri (URI) | https://nccur.lib.nccu.edu.tw/handle/140.119/31724 | - |
dc.description (描述) | 博士 | zh_TW |
dc.description (描述) | 國立政治大學 | zh_TW |
dc.description (描述) | 哲學研究所 | zh_TW |
dc.description (描述) | 891545031 | zh_TW |
dc.description (描述) | 95 | zh_TW |
dc.description.abstract (摘要) | 相對於意識傳統為了滿足知識全知的條件,將身體的隱而未顯視為有缺陷的模糊,現象學重回日常生活世界裡的原初知覺經驗領域,身體作為缺席的模糊不再是認知的障礙,反倒作為潛在的背景是認知得以成立的必要條件。梅洛龐蒂強調完全還原的不可能,將理論重新寓居於身體,身體與世界交錯糾結無法分別,無法外於身體一語道破,只能夠不斷的描述身體與世界的關聯,使得不斷說明成為模糊效能的延續以堆疊出逸離的身體。 為了追求身體最大程度的逸離,本文還必須繼續借道拉崗精神分析,潛意識作為超出主體言說意圖,指向不可見、自我與他人外的他者,連串的取代系列圍繞在缺席旁作離心的循環。於是拉崗認定部分的身體作為象徵的身體才能發揮效能,始終處於異化的過程,但是並不是迷惑在身體的諸種表象中,或者以斷裂確保真實的身體,而是對身體的想像成為身體的不斷延續,身體的諸種表象就是身體的實質存在,使得回歸身體也是逸離身體。 | zh_TW |
dc.description.abstract (摘要) | On contrary to the western philosophical tradition , to set consciousness as priority, builds transparent knowledge. It regard the ambiguity character of body as fault. Phenomenology summons us to go back to primary field of lifeworld. Body is no more the barrier of cognition, instead body become the potential background as necessary condition of cognition. Merleau-Ponty stresses the impossibility of complete reduction. The consciousness inhabit in body in motion. Body is interwined with world and hard to divide. We can’t explore body as objective observer as if we were outside the world. What we can do is to descript the relationship between body and world. Make the descriptions to become the parts of invisible body. In order to catch the character of body’s exceed, we need to have aid of Lacan’s psychoanalysis. Lacan develop that unconsciousness is like the structure of language. It designates the subjectivity speaks beyond what he intend. People desire the lost Other outside the self and other as the third term, instead people used to series of substitutes around the absence as decentered circulation. Lacan identify people is in process of alienation, even in the initial stage. The real body which is fragmented could have effects as symbol. It’s not what people confused with imaginary images, but what people imagine is to continune body. The different body images is body’s substantial existence. | en_US |
dc.description.tableofcontents | 縮語表 導論 現象學與精神分析的相遇 第一節 從意識到潛意識…………………………………………………………1 第二節 佛洛依德理論化潛意識的困境…………………………………………2 第三節 現象學支持精神分析知識典範的變革…………………………………5 第四節 梅洛龐蒂揭示精神分析的哲學面向……………………………………8 第五節 梅洛龐蒂後期的本體論精神分析……………………………………11 第六節 拉岡的「回到佛洛依德」……………………………………………14 第七節 拉岡後期的實在界概念………………………………………………18 第一部分 梅洛龐蒂 第一章 梅洛龐蒂的身體綜合 第一節 胡塞爾的遺產…………………………………………………………21 (一)胡塞爾的超驗轉向 (二)現象學心理學:客觀性的事實性條件 (三)梅洛龐蒂不可完全還原的進路 第二節 身體作為具體化的在世存有…………………………………………27 (一)胡塞爾被動綜合的提示 (二)梅洛龐蒂的在世存有 第三節 動態完形的身體圖式…………………………………………………30 (一)完形心理學的引入與修正 (二)知覺界域中的實踐綜合 第四節 肉身領域的無限展開…………………………………………………32 (一)完形開啟的差異化領域 (二)肉身的欲望世界 第二章 身體主體的表達語言 第一節 語言回到知覺領域……………………………………………………35 (一)回到說話主體 (二)言語現象學 (三)語言作為身體的表達 (四)語言從姿勢中獲得意義 第二節 語言與沉默的關係……………………………………………………40 (一)緘默我思 (二)緘默我思的檢討 (二)間接語言與沉默之聲 第三節 語言差異化下的本體論………………………………………………46 (一)符號間的關係沉默領域 (二)語言的自我差異系統 (三)肉身本體論 第三章 潛意識作為世界的深度 第一節 現象學與精神分析的相遇……………………………………………53 (一)現象學探索主體的肉身底層 (二)梅洛龐蒂批判佛洛伊德的科學主義 第二節 作為知覺領域的潛意識………………………………………………57 (一)潛意識作為在世存有的場域 (二)多元的性欲結構 第三節 語言與沉默的關係……………………………………………………59 (一)知覺領域的奠基性難題 (二)潛意識作為象徵的儲藏所 第四節 象徵原型的潛意識……………………………………………………62 (一)轉向本體論的精神分析 (二)作為世界的向度 (三)肉身的反身性:意識與潛意識的新關係 第四章 可見與不可見的辯證 第一節 藝術經驗的原初領域…………………………………………………67 (一)回歸知覺領域 (二)西方現代藝術史的反思 第二節 藝術的創造表達理論…………………………………………………70 (一)表達問題 (二)藝術作為沉默的表達形式 (三)鏡像經驗的變化 第三節 肉身的藝術存有學……………………………………………………73 (一)欲望的自戀視覺 (二)不可見的凝視 (三)肉身哲學的厚度 第二部分 拉岡 第五章 潛意識主體第一節 潛意識概念的哲學爭議…………………………77 (一)哲學與精神分析的相遇 (二)潛意識遭遇的難題 1、作為科學家的佛洛依德 2、作為哲學家的佛洛依德 第二節 神經系統圖式的想像結構……………………………………………81 (一)佛洛依德神經系統圖式的取代路徑 (二)拉岡的完形影像 (三)自我的想像構成 第三節 知覺意識圖式的象徵意涵……………………………………………85 (一)佛洛依德的釋夢挑戰 (二)拉岡指出退行的難題 (三)創傷的時間問題:將來已經是 (四)鏡像的象徵意涵 第四節 潛意識瓦解自我………………………………………………………90 (一)艾瑪注射之夢 (二)拉岡的解讀:象徵功能 1.艾瑪喉嚨結構 2. 三甲胺化學結構式 (三)潛意識造成自我的崩解 第六章 語言結構的物質實效 第一節 主體的語言與語言的主體……………………………………………95 (一)誰的語言? (二)詞與物關係的重構 (三)從言語到語言:言語場域出現的對話結構 第二節 隱喻與轉喻中詞語與事物的錯位……………………………………100 (一)能指的優位 (二)意義的滑動:隱喻與轉喻 1、轉喻 2、隱喻 第三節 潛意識作為語言效果…………………………………………………103 (一)精神分析與語言學的結合 (二)隱喻與轉喻的欲望邏輯 (三)他者的話語 第七章 欲望的裂縫結構:不滿足的滿足 第一節 與現實脫勾的欲望真理………………………………………………109 (一)鏡像的完整性意涵 (二)在語言表象中的建構 第二節 象徵能指的功能:陽具………………………………………………111 第三節 象徵秩序中的欲望……………………………………………………113 (一)每個驅力都是死亡驅力 (二)需要與需求分裂產生的欲望 第四節 欲望的永恆回歸………………………………………………………117 (一)驅力的自戀結構 (二)欲望的裂縫結構 (三)中介功能的小對體 第八章 拉岡他人凝視下的主體 第一節 鏡像經驗中的視覺重構………………………………………………123 (一)鏡像認同中自戀視覺的困境 (二)象徵認同中他人的凝視 第二節 繪畫中觀看的他人凝視的基礎………………………………………126 (一)批判思維主體的幾何視覺:只有眼睛,沒有凝視 (二)梅洛龐蒂可見與不可見交織的暗示 (三)幾何視覺的基礎在於凝視 第三節 他人凝視造成的主體滑移……………………………………………130 (一)遮蔽暗示的欲望空間 (二)他者的凝視 結論 第一節 從主體到身體…………………………………………………………135 (一)理性主體的困境 (二)身體議題的陷阱 第二節 鏡像階段的反思………………………………………………………136 (一)梅洛龐蒂的身體主體 1.回到知覺領域 2.鏡像階段:立基於他人關係的自我概念 (二)拉岡潛意識主體 1.斷裂的潛意識 2.鏡像階段:分裂的主體結構 第三節 語言體系的欲望辯證…………………………………………………141 (一)拉岡的欲望語言 (二)梅洛龐蒂:語言體系中身體的欲望面向 第四節 他人凝視中的主體構成………………………………………………143 (一)梅洛龐蒂:不可見領域的凝視 1.肉身哲學 2.可見與不可見的辯證 (二)拉岡:欲望的他人凝視 參考書目………………………………………………………………………147 | zh_TW |
dc.language.iso | en_US | - |
dc.source.uri (資料來源) | http://thesis.lib.nccu.edu.tw/record/#G0891545031 | en_US |
dc.subject (關鍵詞) | 梅洛龐蒂 | zh_TW |
dc.subject (關鍵詞) | 拉岡 | zh_TW |
dc.subject (關鍵詞) | 實踐理性 | zh_TW |
dc.subject (關鍵詞) | 身體 | zh_TW |
dc.subject (關鍵詞) | Maurice Merleau-Ponty | en_US |
dc.subject (關鍵詞) | Jacques Lacan | en_US |
dc.subject (關鍵詞) | practical reason | en_US |
dc.subject (關鍵詞) | Body | en_US |
dc.title (題名) | 主體的被動性建構:梅洛龐蒂與拉崗論身體的欲望辯證 | zh_TW |
dc.title (題名) | The Passive Constitution of Subjectivity: the Dialectic of Desiring Body of Merleau-Ponty and Lacan | en_US |
dc.type (資料類型) | thesis | en |
dc.relation.reference (參考文獻) | 一、梅洛龐蒂著作 | zh_TW |
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