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 Invasion of the Monarch era, with the influence and deepening of the Western Invasion spirit in the global scope, modern people generally believe that everyone is an independent and free entity, and can act according to their choices, overcome various obstacles and difficulties in the world, and achieve freedom. and the reality of the self. If we look at our current actual life, and are more and more likely to be required to abide by taboos and traditional Chinese traditions from past traditions, and be deemed to be in a fixed identity, and be subject to certain People with high status due to social regulations are instructed by the spirit of the people. It can be said that today we have indeed had more independent choices, and have been allowed, and even encouraged to challenge various difficulties and obstacles that limit our freedom and potential. But on the other hand, we often feel that even if we have successfully overcome certain obstacles and overcome certain limitations that have made us feel stressed and unfree, we often feel that when we are ready to enjoy our gains When we are not easy to free, new problems and restrictions begin to emerge one by one, and sometimes we may even find that our efforts seem to have put ourselves in greater troubles and difficulties, becoming more restrictive. Many, losing the possibility that it originally had. But if we give up such efforts and no longer pursue more, it is easy to make us fall into ignorance and confusion and lose the power of life. In short, modern people seem to have repeatedly experienced Lusso's words: "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 problem seems to be related to the "structure" and "energy" problem that are concerned about in contemporary society. Indeed, there are many theoretical studies in society that explore the relationship between these two, but basically these two are always regarded as conflicting and opposing two end points, and seem to have completely different roots on the spectrum. , but as long as you think a little more deeply, you will know The social structure of the Tao is nothing more than the result of human action, so the question may be: Why does human energy ultimately point to the limitation (structure) of establishing a certain energy? French psychoanalyst Jacques-Marie-Émile Lacan) established a theory that explains the connection and interaction between individuals and the social environment through the development of Freud's psychoanalysis and combining structural theory with Hegel's proof method. On the one hand, this theory reveals How the symbolic order of individuals and society is structured by a language symbol system Building has become a powerful force to limit pressure and suppress the desires of the subject, but at the same time it also emphasizes how the "tags" formed by social symbolizing order provide on the other hand the desire subject to overcome the taboo pursuit of resilience (jouissance), making the subject The possibility of becoming an "actioner". Therefore, the seemingly completely opposite "structure" and "energy" in social science are classified by desire in Lakala theory, providing a unique perspective to understand the problem of "structure/energy". This course will introduce the general structure of La O's financial statements in order to enable students in the course to master the inner spiritual and psychological images of a subject.
In addition to introducing the theory of Ravoj Žižek, this course will further read how Slavoj Žižek extends the theoretical application of Ravoj to the analysis of contemporary political, cultural and ideological forms, and emphasizes that the form of awareness is not just "fake". ”, but a hidden mechanism that controls the subject's perception and desire. Zizhe proposed the "subject fantasy structure", believing that the conscious form does not only exist in thoughts or words, but is deeply embedded in our desire structure, so that we can "enjoy" under unconscious conditions while also Unconsciously willing to serve this social order. This "happy mechanism" is an important entry point for Chizhak to analyze the conceptual state of capitalism. The text read in this class will introduce how Chizhak discusses the following scopes from the perspective of psychoanalysis and criticism of ideology. Discussion:
Symbols in daily life: Analyzing how symbolic order in family, education, and workplaces shapes our roles and behavior patterns.
Desire structure in consumer society: to see how contemporary consumerism constructs desires through symbols and stimulates the driving force of our behavior.
Political propaganda and ideology form: to solve how political propaganda uses the power of fantasy and the power of the other to guide collective inconscience, so that the general public can invisibly serve a specific ideology form.
Identity Agree: Discuss how modern people build their own image through consumption, social media and other channels, and analyze the complex relationship between self-identity and the greater others.
In addition, this course will also use film, literary works and other media to allow students to explain the symbolic meaning behind it from the perspective of psychoanalysis. Through these materials, students can re-examine modern society from an individual and collective unconscious level, thereby deepening their understanding of the ideology structure in contemporary life and improving their critical thinking ability.
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 language dimensions. Beijing: Eastern Publishing House
Written by Slavoj Žižek, Hu Yuyu, Ye Xiaolu, 2006, "The Plague of Fantasy". Nanjing: Jiangsu People's Publishing House
| 評分項目 Grading Method | 配分比例 Grading percentage | 說明 Description |
|---|---|---|
| 出席出席 Attend |
20 | 本學共有16次課程，將會進行5次隨機點名，每次4分，不可補點，課堂小組討論時若整組未到，則整組組員額外扣4分。 |
| 每周提問每周提問 Weekly request |
28 | 每周上課前各組都需提前繳交一項針對該周閱讀文本內容或相關議題之提問，請以100至300字左右篇幅，交代清楚問題或議題的脈絡，以便上課時討論。老師會對各組提問品質進行評分，每次最高2分。 |
| 小組討論小組討論 Group discussion |
10 | 上課時會根據各組或老師提出議題進行小組討論，討論過後回應問題，整組組員可得1分，一次課程中不論回應次數，最高可得1分。 |
| 組員互評組員互評 Team members to review |
12 | 請每位同學根據這個學期，課堂上的小組討論、每周作業的參與積極度......等等，給每一位組員(包括自己)打一個0到12分的分數，評分不需向組員公開。學期結束與期末報告一同繳交給老師，所有組員評分的平均即為個人得分。 |
