自啟蒙時代以來，隨著西方啟蒙精神在全球範圍的影響和深化，現代人普遍相信每個人都是獨立自由的個體，可以按照自己的選擇去行動，去克服世上的種種障礙和困難，達成自由與自我的實現。若檢視我們當前實際的生活，和過去相較，我們確實越來越不再被要求必須遵守那些來自過去傳統中的禁忌和繁文縟節，以及被綁定在某種固定的身分義務當中，受某些因為社會規範而地位高高在上的人頤氣指使。可以說在今天我們確實有了更多的自主選擇，也被允許，甚至是鼓勵去挑戰各種限制我們的自由和潛能的困難和障礙。但另一方面，我們卻也時常能感受到，即便我們真的成功的跨過了某些障礙，克服了某些曾令我們感到壓抑和不自由的限制，可往往當我們準備享受我們得來不易的自由時，新的問題和限制又開始一一浮現、接踵而來，甚至有時還可能發現，我們的努力似乎反而使自己陷入了更大的煩惱和困境之中，變得受限更多，失去了原本擁有的可能性。但假如我們因此放棄了這樣的努力，不再追求更多，卻又很容易使我們陷入虛無和迷茫當中，喪失人生的動力。總之，現代人似乎一再再的應驗了盧梭的那句話：「Man is born free, but everywhere he is in chains.(人生而自由，但卻無往不在枷鎖之中。)」

上述問題乍看之下似乎和當代社會學中關注的「結構」與「能動」問題有關。確實，社會學不乏許多理論嘗試探討這兩者之間的關係，但基本上這兩者始終被視為是相互衝突和對立的兩個端點，似乎在存有論層面上來自截然不同的根源，但只要稍微深入點思考，就能知道社會結構也不外乎人行動的結果，因此問題或許在於：人的能動性為何最終總是會指向建立某種能動性的限制(結構)?法國精神分析學家拉岡(Jacques-Marie-Émile Lacan)藉由對佛洛伊德精神分析的發展，並結合結構主義與黑格爾辯證法，建立了一套解釋個體與社會環境之間進行連結與交互關係的理論，該理論一方面既揭示了個體與社會的象徵秩序如何被語言符號系統所構建，成為限制壓抑主體慾望的強大力量，但同時也強調，由社會象徵秩序所形成的種種「禁忌」，是如何又在另一方面提供了慾望主體逾越禁忌追求決爽(jouissance)，使主體成為一個「行動者」的可能。因此在社會學中看似截然對立的「結構」與「能動」，在拉岡的理論中被欲望給辯證統一了起來，提供了一個理解「結構/能動」問題的獨特視角。本課程將介紹拉岡理論的大致架構，以期讓修課同學能掌握一個主體內在精神和心理的解釋圖像。

除了介紹拉岡的理論之外，本課程也將進一步閱讀齊澤克(Slavoj Žižek)如何將拉岡的理論應用延伸至當代政治、文化與意識形態的分析，強調意識形態並非僅僅是「虛假意識」，而是支配主體感知與慾望的隱性機制。齊澤克提出了「主體的幻想結構」，認為意識形態不僅存在於思想或話語中，而是深深植入我們的慾望結構，使我們在不自覺的狀態下「享受」受制的同時，也不自覺地自願服從於這套社會秩序。這一「享樂機制」乃是齊澤克分析資本主義意識形態的重要切入點，本堂課所閱讀的文本將會介紹齊澤克如何從精神分析與意識形態批判的角度，對以下這幾個範疇探討：

日常生活中的象徵結構：分析家庭、教育和工作場所中的象徵秩序如何塑造我們的角色和行為模式。

消費社會中的慾望結構：檢視當代消費主義是如何透過象徵符號來構建慾望，並激發調動我們的行為驅力。

政治宣傳與意識形態：解構政治宣傳如何利用幻想與大他者的力量來引導集體無意識，使社會大眾在無形中服從於特定意識形態。

身份認同：討論現代人如何透過消費、社交媒體等途徑構建自身形象，並分析自我認同與大他者之間的複雜關係。

此外，本課程也將透過電影、文學作品等媒介，讓學生能夠從精神分析的視角詮釋其背後的象徵意涵。透過這些材料，學生能夠從個人、集體無意識的層面重新審視現代社會，從而加深對當代生活中意識形態結構的認識，並提升批判性思維能力。

Since the Age of Enlightenment, with the influence and deepening of the Western Enlightenment spirit on a global scale, modern people generally believe that everyone is an independent and free individual who can act according to their own choices, overcome various obstacles and difficulties in the world, and achieve freedom and self-realization. If we look at our current actual lives, compared with the past, we are indeed no longer required to abide by taboos and red tape from past traditions, and are bound to certain fixed status obligations, and are dictated by certain people who have a superior status due to social norms. It can be said that today we do have more independent choices, and we are allowed, and even encouraged, to challenge various difficulties and obstacles that limit our freedom and potential. But on the other hand, we can often feel that even if we have successfully overcome certain obstacles and overcome certain restrictions that once made us feel oppressive and unfree, often when we are ready to enjoy our hard-won freedom, new problems and restrictions begin to emerge one after another. Sometimes we may even find that our efforts seem to have caused ourselves to fall into greater troubles and difficulties, becoming more restricted, and losing the possibilities we originally had. But if we give up such efforts and no longer pursue more, it will easily make us fall into emptiness and confusion, and lose the motivation of life. In short, modern people seem to have fulfilled Rousseau's words again and again: "Man is born free, but everywhere he is in chains. (Man is born free, but everywhere he is in chains.)"

At first glance, the above issues seem to be related to the issues of "structure" and "agency" that contemporary sociology is concerned about. Indeed, there are many theoretical attempts in sociology to explore the relationship between the two, but basically the two are always regarded as conflicting and opposing endpoints. They seem to come from completely different roots on the ontological level, but as long as you think a little deeper, you can know that The social structure is nothing more than the result of human actions, so the question may be: Why does human agency always point to the establishment of a certain restriction (structure) of agency? The French psychoanalyst Jacques-Marie-Émile (Jacques-Marie-Émile) Lacan, through the development of Freudian psychoanalysis, combined with structuralism and Hegelian dialectics, established a theory to explain the connection and interaction between individuals and the social environment. On the one hand, this theory reveals how the symbolic order of individuals and society is structured by the language symbol system. It has become a powerful force to limit and suppress the subject's desires, but it also emphasizes how the various "taboos" formed by the social symbolic order, on the other hand, provide the desiring subject with the possibility to transcend taboos and pursue jouissance, making the subject an "actor." Therefore, "structure" and "activity", which seem to be diametrically opposed in sociology, are dialectically unified by desire in Lagon's theory, providing a unique perspective for understanding the issue of "structure/activity". This course will introduce the general structure of Lagan's theory, with the hope that students can grasp the interpretive image of a subject's inner spirit and psychology.

In addition to introducing Lagan's theory, this course will also further read how Slavoj Žižek extends the application of Lagon's theory to the analysis of contemporary politics, culture and ideology, emphasizing that ideology is not just "false consciousness", but an implicit mechanism that governs the subject's perception and desire. Žižek proposed the "fantasy structure of the subject" and believed that ideology does not only exist in thoughts or words, but is deeply embedded in our desire structure, allowing us to "enjoy" being controlled unconsciously and at the same time voluntarily submit to this social order. This "pleasure mechanism" is an important entry point for Zizek's analysis of capitalist ideology. The text read in this class will introduce how Zizek discusses the following categories from the perspectives of psychoanalysis and ideology criticism:

Symbolic structure in everyday life: An analysis of how symbolic order in the home, education, and workplace shapes our roles and patterns of behavior.

The structure of desire in consumer society: Examine how contemporary consumerism constructs desire through symbols and inspires and mobilizes our behavioral drives.

Political Propaganda and Ideology: Deconstruct how political propaganda uses the power of fantasy and the Big Other to guide the collective unconscious and make the public invisibly obey specific ideologies.

Identity: Discuss how modern people construct their own image through consumption, social media, etc., and analyze the complex relationship between self-identity and the big other.

In addition, this course will also use media such as movies and literary works to enable students to interpret the symbolic meaning behind them from a psychoanalytic perspective. Through these materials, students can re-examine modern society from the levels of personal and collective unconsciousness, thereby deepening their understanding of ideological structures in contemporary life and improving their critical thinking skills.

馬元龍 著，2006，《雅克．拉康：語言維度中的精神分析》。北京：東方出版社

Slavoj Žižek 著，胡雨譚、葉肖 譯，2006，《幻想的瘟疫》。南京：江蘇人民出版社

Ma Yuanlong, 2006, "Jacques. Lacan: Psychoanalysis in the Linguistic Dimension. Beijing: Oriental Publishing House

Written by Slavoj Žižek, translated by Hu Yutan and Ye Xiao, 2006, "The Plague of Fantasy". Nanjing: Jiangsu People's Publishing House