DSpace collection: 第46卷第2期

The Chinese Taoism of Fred Faulk in Tennessee Williams' The Night of the Iguana

Wed, 11 Jan 2017 08:07:08 GMT

title: The Chinese Taoism of Fred Faulk in Tennessee Williams' The Night of the Iguana abstract: This paper explores the Chinese cultural influence on the character of Fred Faulk in Tennessee Williams' The Night of the Iguana via a comparative approach. Departing from the traditional Christian interpretations of the play and its characters, the paper argues that Tennessee Williams' creation of Fred Faulk is influenced by Chinese culture in general and by Taoism in particular. Faulk's Taoist lifestyle is an integral part of his character and helps establish the play's Taoist theme as a philosophical framework. A critical eva-luation of Faulk's character from a Taoist perspective rather than a traditional Christian approach can show how he fulfills a distinct function within the play's larger dramatic structure. Tennessee Williams shows the Chinese influence on Faulk in three ways. First, Faulk is directly influenced by his Chinese cook's philosophy of ＂Mei yoo guanchi,＂ (沒有關係) or ＂no sweat.＂ Second, Faulk's personality is strikingly similar to that of Hannah Jelkes, who has obviously been much influenced by Chinese philosophy and so points us to Faulk to foreshadow Hannah, who then reminds us of or points back to Faulk part of Tennessee Williams's dramatic strategy. Third, Faulk's lifestyle perfectly mirrors that of a Taoist sage and hermit such as Jiang Taigong and Chuang Tzu. The paper first establishes the clear connections between Chinese Taoism and Tennessee Williams, and then analyzes Faulk's personality via concepts of parallelism favored by American comparative literature scholars. Although Fred Faulk is an ＂absent＂ character, he is an important symbolic figure and an organic part of Tennessee Williams' Oriental theme - one which has not yet really been studied. The importance of Faulk becomes clear through an in-depth analysis of his personality and comparison with the play's main characters. As a character in absentia, it is not surprising that critics have not paid sufficient attention to him, let alone to the Chinese Taoist theme he and Hannah embody. Yet, Williams has given Faulk a unique lifestyle that not only resembles that of Hannah but that sharply contrasts with the lifestyles of his wife Maxine and his friend, the Reverend T. Lawrence Shannon. Such comparisons make Tennessee Williams' own Taoist attitudes toward life as reflected in the play all the more clear. 本文從比較文學角度來檢視中華道教文化對《鬣蜥之夜》劇中角色佛雷德．福克的影響。不同於從傳統基督教的視角來檢視福克這一人物，本文以福克受中華文化，尤其是道教影響的事實為切入點，從道教理念的視角來檢視此一人物，進而展示道教理念對全劇的重要性。田納西．威廉斯創作的福克這一人物是受了中國文化影響的,尤其是受了道家文化的影響。這一影響可從三個方面來論證：一、福克可以說是直接受到他們旅館中國廚師「沒有關係」處世哲學的影響；二、福克的性格和韓娜．基爾科斯非常相似，而韓娜顯然在中國旅行中受到中國文化影響, 而在劇中威廉斯似乎以後者影射前者, 這就間接暗示福克也受了中國文化影響；三、福克的生活方式極像道家著名隱士莊子。本文後段以美國比較文學平行理論來分析福克的性格和比較他與劇中主要人物的關係。雖然福克在劇中沒有出場，他對劇中主要人物的影響是顯而易見的，且具有重要的象徵意義。通過對福克性格進行深度分析以及對他與劇中主要人物進行比較就可以清楚地看到他在劇中的重要性, 尤其是他在中國文化主題中的重要性，而此一主題的重要性到目前為止還沒有任何評論家提到過。

Poetry Blogs and the Posthuman in Postcolonial Taiwan

Wed, 11 Jan 2017 08:04:46 GMT

title: Poetry Blogs and the Posthuman in Postcolonial Taiwan abstract: This article engages the use of poetry blogs in light of the critical writings of Alain Badiou, Jodi Dean, Cary Wolfe, Katherine Hayles and others who shed light on how posthuman autopoietic relationality forms means of conceptualizing how postcolonial subjects may overcome the oppressive legacies of outside rule and restore a sense of sovereignty through transnational networks. These Taiwanese poets - Chiau-Shin Ngo (吳昭新) and Kuei-shien Lee (李魁賢) - present work in Mandarin, Taiwanese, Japanese and English translation speaking to issues of politics and aesthetics in contemporary Taiwan. Their poetry blogs are shown to continue to reorient the legacies of occupying regimes that excluded Taiwanese from positions of power until the late 1980s. This paper explores how poetic form and the blog medium provide an extension of uses of poetry in posthuman prosthetic networks to form tactics aimed at displacing the KMT apparatus while serving as tools of decolonization and the renegotiation of international affiliations. 本文根據 Alain Badiou, Jodi Dean, Cary Wolfe, Katherine Hayles 等批評家之理論來探討部落格詩的運用。上述理論家闡明後人類自我生成之理論可形成讓後殖民主體得以克服被外在規則壓迫的後遺症，並透過跨國家網絡，恢復某種程度的主體性。吳昭新及李魁賢這些台灣詩人均發表針對當代台灣政治與美學議題之中文、閩南語、日文與英文譯文之詩歌。對於影響至八零年代末期那些外來政權所遺留下的壓迫傳統，這些部落格均持續挑戰與反抗。本文探討詩的形式與部落格媒介何能在後人類的修復網絡中形成戰略，好擴大詩的運用而置換國家機器，並同時能當作是去殖民與重新協商國際聯盟的工具。

Theories and Histories: Reconstructing the Legacies of Sir Robert Hart and the Chinese Maritime Customs Service

Wed, 11 Jan 2017 08:02:29 GMT

title: Theories and Histories: Reconstructing the Legacies of Sir Robert Hart and the Chinese Maritime Customs Service abstract: The legacies of Sir Robert Hart and the Chinese Maritime Customs Service have been characterised by a variety of theories in modern China, ranging from Cantonisation, imperium in imperio, synarchy, impactresponse, tradition-modernity, revolutionary Marxism, informal empire, institutional breakthrough, etc. The controversy demonstrates the wide gap between the ways in which the theories and histories of Hart and the CMCS have been told and remembered in China, on the one hand, and in the West, on the other hand, in the twentieth century. The reconstruction of the legacies of Sir Robert and the CMCS enriches the theoretical ingredients bridging Chinese and Western scholars' different theories about modern China. The theorization of modern China was an evolutionary process which combines different groups of scholars' memories, experiences and histories. This article aims to examine how theories were generated from the research on the CMCS, how these theories argue against each other and how these debates generate new theories. 許多有關於近代中國的理論源自於中國海關總稅務司赫德的歷史遺緒，這些理論包括：廣州化、國中之國、共同治理、衝擊回應、非正式帝國和機構突破等等。歷史上記載的赫德與中國海關，在中國和在西方，有不同的描述和記憶，導致了這些理論之間的辯論。重建中國海關和赫德的遺緒大大豐富了中國和西方學者詮釋現代中國的內涵，近代中國的理論化是一段漸進的過程，涉及不同學者的記憶、經驗和歷史。本文旨在分析過去中國海關的研究如何催生有關於近代中國的理論、這些理論之間的辯論、以及如何相互激盪出新理論。

The Cultivation of Citizens: Degeneration, Sexuality, and Nationalist Biopolitics in Zhu Guangqian's on Cultivation

Wed, 11 Jan 2017 07:59:29 GMT

title: The Cultivation of Citizens: Degeneration, Sexuality, and Nationalist Biopolitics in Zhu Guangqian's on Cultivation abstract: This paper looks at Zhu Guangqian (朱光潛) and the discourse of collective ＂Life＂ in the Republican Era (1912-49), focusing specifically on the biopolitical dimensions of the liberal ＂aesthetic state＂ (Lee 2006) imagined in Zhu's On Cultivation 《談修養》. In this work Zhu adopts Arthur Schopenhauer's ideas about the racial ＂will to life＂ (＂species will＂) and degeneration and combines them with an indigenous emphasis on Confucian ideas of selfcultivation (xiuyang 修養). Zhu, also a follower of the Italian liberal Benedetto Croce, argues that the success of liberal democracy in China depends largely on self-control and studious attention to individual ethical behavior, particularly as regards sexuality. Zhu thus blends early-20th century proto-eugenicist discourse with a liberal emphasis on personal choice and responsi-bility, softening the Chinese nationalist discourse of the ＂New Life Movement＂ (xinsheng yundong 新生活運動, 1934) and formulating a theory of responsible popular citizenship which is more in line with Sun Yat-sen's Three Principles of the People, particularly ＂Popular Life＂ (Minsheng 民生). This paper tries to situate On Cultivation within the larger context of changes taking place both without and within the late Republic - i.e., the rise of Kuomintang biopolitics, by focusing mainly on Zhu's Schopenhauerian understanding of sexuality and ＂racial life.＂ From a Foucauldian standpoint we conclude that Zhu's discourse of ＂cultivation＂ is an amalgam of ethical attitudes and mores for citizens that acts partly as a counter-discourse which runs against and parallel to the Kuomintang state's biopolitical ambition of creating disciplined, ＂docile bodies.＂ That is, although it is possible to see governmentality as a macro-management or ＂government of souls,＂ it is also possible to understand it as something similar to Zhu's principles of selfcare in On Cultivation - that is, as a matter of concerned personal aesthetics. Finally, although I partly draw on Foucault's late lectures on the hermeneutics of the Western subject and the care of the self (epimeleia, or ＂self-care＂), my goal is to understand how Zhu's emphasis on ＂species will＂ (sexual conduct) as a means of race regeneration can be considered in the context of individual, socialized cultivation (xiuyang 修養). 本論文研究朱光潛與共和時期（1912-49）的集體「生活」論述，特別著重朱氏的《談修養》中自由主義「美學狀態」的生命政治面向。在此作品中，朱氏採用叔本華的觀點，講述種族的「生命意志」（「物種意志」）和退化的概念，並結合孔夫子的修養概念，強調土生土長的重要性。同為義大利自由主義者克羅齊的追隨者，朱氏認為中國自由民主的成功，高度仰賴自律與殷切地關注個人的道德行為，特別是性方面的事情。因此，朱氏將20世紀早期之優生學為先的論述，結合自由主義所強調的個人選擇和責任，以此和緩中國民族主義論述中的「新生活運動」，形構出一種有責任且受歡迎的公民權理論，以期更符合孫中山先生的三民主義，特別是民生的部分。本文主要著重於朱氏對叔本華所作的闡述，試圖將《談修養》置放在更廣大的歷史變動的脈絡中討論－國民後期之內和之外，例如國民黨生命政治的崛起。從傅科的觀點，朱氏的修養理論與國民黨培養受規訓「服從的身體」形成對抗論述。

Cinematic Folds underneath ＂East Asia＂: Humorous Traces of History in H Story and Secret Sunshine

Wed, 11 Jan 2017 07:56:57 GMT

title: Cinematic Folds underneath ＂East Asia＂: Humorous Traces of History in H Story and Secret Sunshine abstract: Especially since the 1930s, ＂East Asia＂ as a spatial imaginary has been increasingly deployed by Imperial Japan and the U.S. to institute a larval network of nation-forms that locally mediate and effectuate biopowers. For critical intellectuals today, a critical exodus out of an ＂East Asia＂ as an imperial network of nation-states is not only necessary; it has to propose an alternative process in politics and arts whereby categories of nationality, culture, and colonial difference are at once deconstructed and overcome. This essay first situates the genealogical origin of the term ＂East Asia＂ in Japanese imperialism in the 1930s and then considers two theoretical efforts to critique metaphysical assumptions about culture that legitimate such imperial ideology: Martin Heidegger's ＂The Age of the World Picture＂ and Rey Chow's The Age of the World Target. If both Heidegger and Chow underscore the importance of ＂theory＂ as a practice in which currently foreclosed modes of life can be ＂thought,＂ they also shed a critical light upon a symptomatic return to a non-theoretical culturalism in East Asia today - most notably exemplified by the term ＂Asia as method＂ - whereby anticolonial political desires remain firmly tethered to the imperial scheme of culture. In light of Heidegger's exploration of ＂invisible shadows＂ and ＂secret emitting of light＂ that haunt ＂the world as picture,＂ cinema emerges as a productive site in which conceptualizations of ＂East Asia＂ as a metaphysical＂picture＂ or ＂target＂ can be undone. The essay looks at two films, Suwa Nobuhiro's H Story (2001) and Lee Changdon's Secret Sunshine (2007), in which historical secrets re-emerge as the instances of newness in the present and release their witnesses from the schema of cultural nationalisms in Japan and South Korea. The paper concludes by suggesting a potential intersection among Heidegger's reading of Kantian ＂schema,＂ Naoki Sakai's critique of a ＂schema＂ of co-figurative nations, and Gilles Deleuze's notion of ＂humor＂ as a ＂fold＂ that critically traverses the schematized world. 自1930年代開始，「東亞」做為一種空間想像，長期以來漸漸被日本帝國和美國當作是建置國家基礎網絡的形式，成為實行在地生命掌控的媒介。對於現今的知識份子而言，以一種具批判性的出離「東亞」做為民族國家的帝國網絡，實屬必要；該方法必須尋求另一種政治和藝術的途徑，在此同時，國族、文化和殖民差異的範疇將被解構。本論文首先處理「東亞」一詞於1930年代日本帝國主義的系譜來源，接著思考兩種批判形而上假說的理論如何處理帝國意識形態合理化的文化現象：馬丁．海德格的〈世界影像的時代〉，以及周蕾的《世界標靶的時代》。倘若海德格和周蕾兩人皆強調以「理論」做為一種實踐的重要性，他們也清楚地揭示出一種轉向當今東亞非理論的文化主義徵兆，其中最為顯著的例子即是「亞洲即理論」一詞。在此其中，反殖民的政治欲望仍舊受到帝國文化範疇的束縛。

Contested Theory in East Asia - A Case of Inter-determined Constitution of Proletariat in the 1920-1930s

Wed, 11 Jan 2017 07:53:52 GMT

title: Contested Theory in East Asia - A Case of Inter-determined Constitution of Proletariat in the 1920-1930s abstract: This essay problematizes East Asia with theory by simultaneously problematizing theory itself. In such understanding, theory by nature is self-reflexive and self-contesting, ceaselessly questioning the legitimacy of established rules. Since theory remains the bearer of questions to all things it encounters (including itself), any attempt to provincialize theory (as European or as Asian), or to claim ownership over it with a national, racial, or civilizational identity would not be possible because theory is something other than itself and intrinsically aporetic. This paper takes the case of theory exchange in East Asia of the 1920s-30s in relation to the proletarian arts movement by looking at how the very meaning of ＂proletariat＂ is grasped in order to understand the contested nature of theory. 本文同時對「東亞」與「理論」進行互相扣連的思辯。「亞洲」不斷被質疑其實質存在性，而「理論」本質是自省與自我爭辯的，又不休止地向既有秩序提出疑問。正因為這種特質，任何把理論加上歐洲或亞洲標籤的企圖，或將理論視為某個國族、文化身份的設想，都變得不太可能，因為理論往往只能成為自己以外的東西，是內在的自我質疑。本文以二十世紀二、三十年代東亞的無產階級文藝運動作為例子，追溯「理論」在當時中、日、韓等地的互動反思，以至對「無產階級」這個觀念的不同反響。

The ＂Other＂ Asia: In Search of a Possible World of Asia

Wed, 11 Jan 2017 07:50:53 GMT

title: The ＂Other＂ Asia: In Search of a Possible World of Asia abstract: This present paper explores the problems concerning the conceptualization of Asia. To tackle this formidable problem, it undertakes a review of the well-known notion of ＂Asia as method,＂ investigating its development in relation to the condition of humanity upon which Asia is conceptualized during various historical phases. Further, the paper proposes a new concept of Asia to emphasize its thinking movement that constitutes a philosophical event through creating new concepts. To illustrate this new concept of Asia, the term ＂the Other Asia＂ is coined and the famous novel Orphan of Asia by the Taiwanese writer Wu Zhuoliu is also introduced and discussed. This paper argues that the act of problematizing Asia not only has the potential to bring forth a new and better understanding of Asia, but also signals a particular moment in time when a revival of philosophical power in Asia can actually become possible. 本文探索亞洲概念化的相關問題。面對這一棘手的問題，本文回顧「亞洲作為方法」這一廣為人知的觀念，討論此一觀念發展相關的人文條件，而亞洲正是在此歷史脈絡中被概念化。此外，本文引介一個新的亞洲概念，強調其思想運動，此運動透過建構新概念而形成哲學事件。為了闡述這一新的亞洲概念，本文新鑄了「他者亞洲」一詞，並以台灣小說家吳濁流的著名小說《亞細亞的孤兒》為例加以說明。本文認為，重新將亞洲問題化不僅可能更新且更好地理解亞洲，同時更標誌亞洲思考力量實際復甦的特定歷史時分。

"Doing" Theory In and About East Asia: Transgression and Translation

Tue, 27 Dec 2016 06:14:42 GMT

title: "Doing" Theory In and About East Asia: Transgression and Translation abstract: Academics typically conceive of theory as a Western way of conceptual thinking or producing knowledge. In today’s academic context, nevertheless, theory is influential in the non-Western world as well, as many scholars outside of the West adopt a theoretical stance in the production of knowledge. Therefore, as scholars of East Asia, we must rethink its relation to theory. Theory has been discussed in the literature in connection with East Asia, but the place of theory, both in the study of East Asia and in the region itself, still remains obscure if not unstable. Here, my term “East Asia” refers to both geographical and academic sites; that is to say, the term refers to both the region of East Asia and the academic field of East Asian studies, especially in Western academia. Native East Asian scholars of any subject, and scholars who study East Asia, whether they are situated in a Western or non-Western academic context, all face similar challenges when they attempt to engage in theory. The perception of theoretical scholars in East Asia, from both the West and the East, is at best ambivalent, if not antagonistic. In opposition to this perception, this paper will illuminate the positive aspects of theory in and about East Asia. To this end, I propose the following guiding question about the relation between theory and East: what does “doing” theory mean when it comes to East Asia? Since the term “East Asia” risks being quickly associated or conflated with the colonialist conception of the Orient or the Other – namely, a mythic territory – a more helpful question might be: what does using theory mean for both scholars of East Asia and scholars in East Asia?