企鵝之越酒窖:Penguin’s Leap Wine Cellar

二月 12, 2014

妳們的Live,就是宅的No Life

文章類別: 現代視覺文化研究, 思愛者言: Discourse of Love — Alfred @ 11:41 pm

不論是宮崎駿也好,岡田斗司夫也好,他們都無法理解現時的宅文化。這是可以理解的,因為他們生長在憑藉努力可以生存的年代;他們無法理解在「絕望」中生長的一代,只會生產並消費「絕望的」文化。

社會人都怪罪宅文化脫離現實:動漫畫裡的女孩子,身材太誇張,現實不存在。動漫畫裡的女孩子性格太好(或太壞),現實不存在。所以他們說,喜歡看這些東西的人都有病,都不正常。

他們要嘲笑宅人,也實在是不得自已的。因為在就連生存也成為日常問題的社會裡,只有透過否定他人的虛妄,才能確立自己是真實的、正確而合理的。當樓價,可以是三代人的薪金也難以完成供款;正當租一個實在不能活得有尊嚴的小房以供寄住,都要花上半個月有多的收入時,如此荒謬的現實,「正常人」實在難以面對。所以「正常人」要嘲笑宅人「不現實」,也是不得自已的。

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二月 13, 2012

And do you feel love?

文章類別: 現代視覺文化研究, 文化研究:解構世界 — Alfred @ 8:19 pm

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六月 30, 2010

少年的憧憬(二)

簡單地綜合上回:偶發性的迷戀,對比著人類長久的生命歷程,其實只是一刻的妄念;雖然它的美麗無與倫比,但卻比不上常常與它緊密相連的愛情、那些犧牲的、無條件付出的高貴行為可貴。然而,假若我們只有愛情而沒有迷戀,其實又是不是真的會缺少了甚麼呢?也許,缺少了的就是一份妄執吧。

緊記被幻思迷惑雖然感覺會很激烈,但其實往往會被推至死角,甚至失去一切。

繼上回談及欲望與幻思的機制以後,今次想談的是電波男作者本田透所言的《戀愛資本主義》論。然而,我並不想以他的出發點作討論,而是就他的取向作出我的論述。

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六月 24, 2010

少年的憧憬(一)

要為某段故事寫些少年愁的文章其實是很容易的,因為它們是如此的淺薄易明。然而作為一名學人,系統地分析思想上的考據,卻是比較有益的事。然而不同在於,文學的表現有著不容反駁的力量,然而哲學上的探討卻永遠流於主觀的角度(是的,因為不論是傳統的universalism與multiculturalism也好,都無法解決論述永遠是論述者主觀的描述,是帶著詮釋的主觀性)。

但其實就算是學術都會帶著作者的文學性的,如Walter Benjamin、Jean Baudrillard、Paul Virilio、Slavoj Zizek、Michel Foucault;我都喜歡那以文學的手法所表達的哲學性、然後被人看成學術的有趣情況。但他們談的不是甚麼純文學,而是有著人道關懷,著重了社會的問題,不是單純地躲在一旁用憂鬱的文字寫些無力亦很快將被遺忘的字句。

這個category一直都不是甚麼想寫的地方;再寫就累贅了。所以,還是換轉角度來,談談我的一些看法吧。
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十一月 2, 2009

反黑塔利亞; anti hetalia

文章類別: 現代視覺文化研究 — Alfred @ 7:14 pm

原因是相當的馬克思:再現政治的問題。

比如說,面對著所有政治事件,以及嚴肅的問題,流行文化上的處理永遠也是差不多的。要麼是以某種角度重新演繹某段故事,例如以認同惡行的角度看歷史,或者頌揚軍事行為。又或者,是以愛情故事來浪漫化某段故事,透過觸動某些情感,來帶過沉重的事實等等。

這就是再現的能力。而Hetalia最的的問題在於,其實在於,它根本上是沒有基於認何根底的擬象。但是透過種種連繫起來的事物,逼使我們對它作出認同。美少年/女間的可愛故事以及文化笑話,其實與歷史一點關係也沒有。但是基於消費社會內,關於記憶的改造正是透過這種種影像進行的。

其實這又不正是一個成功的消費品嗎?一切都基於想像,我們會在它身上得到快感,並且輕鬆帶過嚴肅的歷史問題。更可怕的,是我們不難發現,這套作品所帶出的,否定反思的極權性:對於喜愛這部作品的人而言,任何反思都是不禮貌的,或者反思就是反思,但我們不應將這些話題帶進這部輕鬆的作品裡。

這就是反智的極權性,擬象主導並改造記憶以及思想方向的力量。

歷史上我們不斷反對壓迫人性的極權,而到了消費社會時,卻安享於快感中而壓迫反思的可能。

不要誤會,我修過不少德意日的課,也覺得Hetalia裡面不少東西也有趣。

這就是它的恐怖之處:You have to enjoy. 沒有歷史的歷史,不代表國家的國家,只有影象沒有實題,擬象。

八月 1, 2009

然而,那個笑容就是死亡。

文章類別: 現代視覺文化研究 — Alfred @ 10:23 pm

當你看見某樣相當吸引你的事物時,切記,那就是死亡。

那種空白的純真、並無憂傷回億的笑容就是死亡。當你看見時要緊記,其實是死神在對你微笑。
當你看見那個美麗的女孩時,要切記那是虛影。當你看見那個那個俊美的男孩時,要切記那是幻想。這一切往往讓人得到一時安慰的事物,卻往往為他們帶來了永遠的死亡。人就是這樣懶散的動物。

假若你不想沉醉其中的話,可以問自己:「打算在死亡裡待多久?」

那並不是解脫而是逃避。因為在我們的世界並沒有仁慈,也沒有救贖。然而,這也是每個人的必經之路。
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一月 20, 2009

流行文本的認同問題

文章類別: 現代視覺文化研究 — Alfred @ 1:15 am

不單只動漫,現在我想用Zizekian的逆向推論談談。

關於萌腐作品的討論,傳統上有兩個慣常的批評方法:

首先是作品在審美上的問題。透過建立俊男美女的形象,人類否定了所謂的「不完美」,使這些虛幻的事物變得重要萬分,我們也因此忘記了實質存在的人類。

第二是認同上的問題。傳統的看法,是我們可以代入主角的角色,並以此經驗那個從不存在的世界。例如,男主角是平凡內向的學生、沒有甚麼特長,突然遇上美少女女主角,並且墮入愛河。少女漫畫的女主角可能是平凡女孩,要面對甚麼經濟問題,然遇上一個正直和一個壞壞的男角等等。

可是,我們往往會遇上某些非以上能解答的例子。假若男主角是英勇非凡,深受眾人喜愛的話,那又怎樣?如果我們談及的是深受女生歡迎的腐作品,那麼又怎樣呢?

平常的推論,前者的解答就是,那是較傳統對於男生角色的建構方法,正面的形象給了大家仿傚的目標。後者的話,有人會覺得女生會認同於受方(或攻方)的位置,並完成代入。但是,假若這些作品的重點不在於認同,反之,是在於不認同角色的話,那麼又會如何呢?

角色越是脫離現實,觀眾就越能墮入某種詭異的邏輯。角色越是負面、脫離現實,觀眾就越能安心(並正義地)否定角色,同時享受角色成為代罪羔羊時,其行為所帶出的快感。變態作品裡,醜陋且邪惡的男主角姦污女生,而觀眾就能一面唾罵之並正當地觀賞其暴力行為。在腐作品內,觀眾甚至可以在一個「全能的窺視者」,不用急著認同代入那個男生,而只要在一旁觀摩那從不存在的世界便行了。

十二月 3, 2008

Revenge of the Immortals

文章類別: 現代視覺文化研究 — Alfred @ 12:28 am

朋友,我們的時代已經終結了。

而且,你不得不將故事寫得有趣點、好看點,不然沒有人會讀。畢竟,流傳下去的是故事,而不是歷史。故事代替了我們而活,我們的照片代替了我們而活。

是我們人類輸了。

人們在虛無上繪畫出夢想中的人;或是俊朗無比的哥哥、沉厚穩重的前輩、討人喜愛的學弟、表面壞壞但心地善良的不良青年…

又或是對自己百般關愛的青梅竹馬、善解人意的學姊、有點笨的妹妹、同班同學…

在無數的世界裡,人們各自追尋著自己的幻想,找到自己生存的意義。這些虛構的外部記憶,代替了我們生活、代替了我們活著、

並代替了我們。

那末,在哪天,人們仍然只顧獨個兒的盼顧著不存在的一切而活;

因而歡欣、因而感動、因而流淚──

是我們創造了這些不應存在的一切、是我們信靠著它們。現在,我們只是在接受他們永恆的報復而已。

只因它們忘記了死亡,而我們卻有幸一死。

This is… the sonata of our time.

九月 29, 2008

娛樂商品之文化邏輯

文章類別: 現代視覺文化研究 — Alfred @ 11:41 am

以下又是一篇被退稿的小作品,既然寫了也不浪費,貼上來。

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八月 21, 2008

《電波男;或曰:後現代的戀愛邏輯》

文章類別: 現代視覺文化研究 — Alfred @ 12:35 am

以下文章本用作投稿,可是卻因為題材出現重複,又不想浪費,故貼在此。

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