企鵝之越酒窖:Penguin’s Leap Wine Cellar

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 15, 2009

The vanishing time and space in the age of Late Capitalism; Part I

曾經在一個很古怪的Catalogue裡面,有兩篇文章,讀起來很沒頭沒腦的,那就是:

Part IIaPart IIb

其實在之前的確是有一篇文存在的。那是豆豆教的Technoculture之mid-term creative writing。現在看來其實沒甚特別,可是卻是那時努力地寫下來的,關於自己的一些看法。但說實在的,其實也滿有趣,也很值得保存。現在扔上來跟大家分享,希望大家看完後也會有點感悟。

感謝Kaoru替這篇文章做過校對,始終英語不是我的第一語言。

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一月 15, 2009

好的聆聽者

文章類別: 雜感, 文化研究:解構世界 — Alfred @ 11:17 am

我們不難想像一個傳統的課室,老師教導學生某種語言的文法,還有當應用的詞語、避免使用粗俗低下的字眼等等。學生們卻從來都難以在語文測試中取得滿分,但老師、家長、同學和自己都給予我們「需要做得更好」的推力。只有這樣,才會是「大家」欣賞和認同的「好學生、好孩子」。

這個小事例可以說明很多社會狀況;例如老師就是從不存在、卻十分有力的「大他者(the big Other)」,我們越遵從就越會感到內疚,而且它的命令從來都是無法完全完成的… 等等。

今天我想談的,是日常溝通的問題。我們一向的錯誤假設,便是這個社會一直存在「一種固定的、人人都應該遵守的語言系統」。當然,這是我們自少所受的訓練,但我們卻忘記人人總無無法完全遵守這個系統的部份。最常歸咎責任的,是那個人不努力、不合群、他需要更強的自我洞悉能力等等,但這也不是我想談的問題。

我想提出的是,語言系統的確提供了一種溝通方向,但我們必須記著它的限制。也唯有這樣,我們才能進行更良好的溝通。我們必須知道,雖然「系統」可以是單一的、一成不變的鐵例,但要緊記的是每個個體並不是單純的接受,而是進行個體的解讀。因此,在個體與個體之間,就算是一樣的言詞,其實都存在著微妙的分別。

所以,不單只是對方刻意或不刻意的肢體語言,要成為好的聆聽者,更需辨明對方的真正想表達的意思為何。這裡需要的,是尊重、耐性和觀察力。或言,這也是人所共知,卻少人願行的事情罷了。

三月 6, 2008

nosubject

文章類別: 雜感, 文化研究:解構世界 — Alfred @ 9:37 pm

“Master Signifier.”

打開字典,尋找意義。每一個詞語,只會導引至更多的意義。繼續尋找時,人們不禁提問:這一切的終結處於何方?

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二月 8, 2008

禮貌

文章類別: 雜感, 文化研究:解構世界 — Alfred @ 1:05 am

齊澤克的名言:

「在學術界中,正確地向同僚表達他們的說話或演講沉悶或愚蠢的方法就是說:『這個有趣。』」

這一句毫無意義的說話正正代表了一個無意義的動作(an empty gesture),但假若我們直接跟他說「這很無聊又愚蠢」的話,就會變成了人身攻擊,而非對學術成就的批判。正正是因為太過有意的訊息,而使到行動敗露。如同後現代父親的比喻中,律令除了極權以外,更添上了幾分虛偽。但假若不守禮貌的話,卻會被人戴上「不合群、高傲、狂莽」的高帽被批。

禮貌作為人與人之間的尊重是基本的態度,而非需要裝作的技巧。至少,認為自己的社交能力很好的人,同時地假定了對方必需遵守「社會規範」,而漠視了個人的不同所在。這種處事手法在一般情況合用;但作為生於這一代的年青人而言,更重要的不是門面功夫,而是真材實料,和更利害的應對技巧;但在一切以上更是真誠的尊重。RESPECT

一月 31, 2008

Journey of the Self

文章類別: 雜感, 文化研究:解構世界 — Alfred @ 3:17 pm

當我在中學時,我聽到名為「X世代」的名詞。然後又聽到「Y世代」和「第x代香港人」等等的標籤。

「代溝」:一個用來形容「隔代」的人無法溝通意見之詞。長輩認為後輩生活應該幸福,而後輩的感想卻無法傳達給長輩;這種語境下的失意,做成「年輕人」常被詬病的,「因過度幸福」而導致的頹廢、散漫、不用功等等的態度。

但是大家從來沒有發覺,一切想法與語境皆隨著環境而轉變,此刻的說話的有效性必須對應此刻的處境。因此,自我為中心的所有人總覺得某些人脫離了社會,與之溝通不能。至少,有很多東西都不是永恆的真理,並非如我們所想像般堅固。其實,每個人的出生,都是一個獨特的故事。與其說我們是社會的一部份,倒不如說我們走在一起時才有了社會。應該是由我們組成社會,而非以絕望和消極的態度迎合社會。

人類與人類間的特異點,就是靈魂。這是社會無法吞噬的一點;是為什麼經歷了各種極權統治下,還有某些人會用不同的方法反抗的原因,這也是在極權下做錯事的人竟然會後悔的原因。引海明威的《老人與海》中的名句:「人並非因失敗而生;人會被消滅,但不會被打敗。」

這是我在此刻,雖知自己甚多不足,仍然懷著和善的心與希望,嘗試改變一切的原因。我並不能選擇自己的出生,但我可以從虛無中醒覺,並嘗試改變現狀。我並不聰敏,不努力,也不謙虛;我甚多缺點,但我仍然嘗試改變。

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一月 26, 2008

拉康的主體與三種精神病

文章類別: 文化研究:解構世界 — Alfred @ 1:03 am

以上的圖與以下發言皆可能有錯,首先打定輸數就好。

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十月 5, 2007

鬼頭莫宏的「星星公主」

文章類別: 現代視覺文化研究, 文化研究:解構世界 — Alfred @ 1:07 am

只有在現代性的處境下,才能理解鬼頭莫宏的變態邏輯。

「生命以及一切皆可被取代‧‧‧」

「毀滅以後的創造‧‧‧」

皆由不可反抗的意志所推動。就如同尼采發現,現代性中那殘酷無情的意志一樣,不斷的破壞以及再建設般。

鬼頭莫宏只是道出了現代性的邏輯罷了。

幸好的是,只要我們不理會所謂的「歷史精靈」,創造未來便可以了。現代性的殘酷意志下,人總會找到他的天地的。

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