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題名 | Beyond the Rhetoric of Excess: Ways of Transgressive Negotiation in the Libertinage of Eighteenth-Century Europe=在無度放肆的說法之外:十八世紀歐洲放蕩行徑中逾越迂迴的作法 |
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作者 | 林明澤; Lin, Min-tser; |
期刊 | NTU Studies in Language and Literature |
出版日期 | 20061200 |
卷期 | 16 民95.12 |
頁次 | 頁137-167 |
分類號 | 815 |
語文 | eng |
關鍵詞 | 放蕩思維; 軟弱; 陰性; 放蕩行徑; 十八世紀情色文本; 完美性樂; Libertinism; Libertinage; Weak; Feminine libertinism; Eighteenth-century erotica; Perfect sexual pleasure; |
中文摘要 | 現今對於放蕩思維(libertinism)的瞭解,因為受到薩德侯爵(the Marquis de Sade)廣為人知的生平行徑所影響,而有所偏差,特別是過度聚焦於其文學想像中的「無度修辭」。薩德將放蕩思維理解成無情追逐極致感官經驗,從這種具指標性的想法出發,我們也將浪蕩者(libertine)的生活方式看做是一套全然感官導向的作法,悍然不顧所有的疆界限制。然而,本文嘗試指出,這種薩德式的放蕩思維並非十八世紀放蕩行徑的指標特色。十八世紀所謂立場「軟弱」的浪蕩者並不如薩德式的同儕一般執著於「本性主義」(natralistic)或「唯物主義」(materialist)式的哲學觀。所謂的放蕩行徑是由各式各樣的社會性利害關切所驅使,因此比起「正統」放蕩思維更能容許較為「不符原則」且更為複雜的性色表現方式。在十八世紀放蕩行徑的世界裡,「登徒子」與「浪女」對於社會情境的理解感受更為深刻,在形塑他們自己的「放蕩者」身份認同時,也會帶入某些違反哲學性放蕩思維原則的自身考量。例如,就英國性色文化中的「陰性」型態放蕩行徑而言,並不排斥某種程度的「浪漫愛情」,即使這意味了犧牲多重性伴侶的機會。另外,即便逾越規範是放蕩行徑的指標特色,這樣的逾越舉動也絕非未經思索或不加折衷的。放蕩者既然明顯意在追逐慾樂、驅避痛苦,他們通常對於當道的道德標準會予以理性估量,才決定是否要打破某些規範,以及逾越至何種程度。十八世紀的放蕩行徑做為一種文化政治的形式,終究並非意在革命性的推翻現狀,而是在主流的社會體制之下尋找供其活動的餘裕與隙戱。總言之,所謂「逾越」不過是穿越社會制約,達成當下且平凡目的之手段。 本文藉由探討十八世紀一些較為人知的情色文本,來檢視當時放蕩行徑的文化政治意義,所討論的作品有《性愛教學》(The School of Venus),《修院浪女》(Venus in the Cloister),《人妻處女對話錄》(A Dialogue between a Married Lady and a Maid),克里蘭(John Cleland)的《歡場女子回憶錄》(Memoirs of a Woman of Pleasure),卡薩諾瓦(Giacomo Casanova)的《平生記實》(History of My Life) |
英文摘要 | Modern understanding of libertinism has been deflected by the much more conspicuous career of the Marquis de Sade--especially by a prevailing “rhetoric of excess” in his literary imagination. From Sade’s exemplary conception of “libertinism” as a relentless pursuit for extreme bodily sensations, we come to understand the libertine way of life as a system of sensually-oriented practices in brutal disregard of all boundaries. However, the present paper tries to point out that the Sadean libertinism is not a defining feature of eighteenth-century libertinage. The eighteenth-century “weak” libertine does not insist obsessively on certain naturalistic/materialistic principles as a Sadean libertine does. The libertinage at the time is motivated by a greater variety of social concerns and thus allows less rigid but more complex expressions of sexuality than the libertinism “proper.” In the world of libertinage, rakes and whores usually have a very acute sense of the social circumstances, and they bring in their own concerns contrary to the doctrines of philosophical libertinism in formulating their libertine identity. For example, in the “feminine” type of libertinism in the English sexual culture, a dose of “romantic love” is often welcomed, even at the cost of sexual promiscuity. Besides, even though a defining feature of libertinage is transgression against norms, this transgression is never un-meditated or un-mediated. With his/her explicit intent of procuring pleasure and avoiding pain, the libertine usually gives the prevailing ethical norms a rational thought before deciding whether s/he would break them or not and to what extent s/he would go. Eighteenth-century libertinage as a form of cultural politics, after all, does not aim at a revolutionary overthrow of the status quo, but rather at discovery of elbowroom (or interstices) under the hegemonic social institutions. Transgression, in a word, is just a means through social constraints to some immediate and ordinary end. The present paper examines this cultural politics of libertinage in the eighteenth century by discussing some better-known erotic texts of the age, including The School of Venus, Venus in the Cloister, A Dialogue between a Married Lady and a Maid, John Cleland’s Memoirs of a Woman of Pleasure, Giacomo Casanova’s History of My Life, and so on. |
本系統之摘要資訊系依該期刊論文摘要之資訊為主。