|摘要: ||今年初發生的311東日本大地震，以及之後引發的核能災害，有別於單一的大地震，影響的層次複雜且長遠。此一事件，對日本人文學界造成了激烈的思想震撼，以及知識型構的版塊移動與重組。本三年期研究計畫，延續之前計畫研究中德勒茲對於感覺文化 之影響，但是將從德勒茲美學研究轉向感情哲學(affect theory)的倫理與政治面向，思索災難與創傷所產生對於文化與理論生產典範的如切膚之痛般的衝擊。此計畫一方面試圖將日本311地震後的多元論述，連結對照台灣外文學門在921地震後的思潮；另一方面則以探討在跨國文學與地理政治之外，以災難與思想為主軸之「東亞作為方法」的新可能。從精神分析與分裂分析對於創傷、主體與災難時間之差異出發，我將對照 311 前後日本的思想與影像文化情境，進而處理「內在哲學」走向類似希望之「未來哲學」（a philosophy of the not-yet，例如布洛赫之希望原則，以及柄谷行人的世界共和國）的新情感轉向。本研究亦試圖探討了解東亞作為西方思想、理性與科技輸入國，面對所引起之「災難」共同困境，以及災難對於本土思想生產必要性之召喚。同時，從分裂分析對於「健康之形象」（image of health）之差異觀點，本計畫將爬梳瓜達里所描繪的橫斷環境哲學（transversal ecosophy）和德勒茲感情哲學之政治性啟示，深入探究比較日本與台灣人文學界，如何消化西方理論中的災難與創傷、哲學與影像，如何尋覓定位在地理論的位置。三年計畫主題分別為：「災難與主體政治：從精神分析到分裂分析」;「災難、影像、書寫」;「希望與救贖作為方法」。|
In March 2011, Great East Japan Earthquake and the ensuing nuclear crisis, as a compound disaster, sent a deeply emotional “shock to thought.” Instead of being a single and simple event, it creates far-reaching impact and multilateral seismic movements of thought. The roots of Japanese intellectual life are violently shaken by this “shock and awe,” which triggers abrupt paradigm shifts and reconfiguration of intellectual discourses and activism. This three-year research project can be seen as a continuation of my former project on Deleuzian interventions on acoustic and tactile culture. However, I redirect the focus from Deleuze’s aesthetics to ethics and politics of affect theory, exploring the ways in which disasters and traumatic experiences foster the affective turn on theoretical engagement. On one hand, this project seeks to bridge the multi-faceted intellectual outputs and debates after Japan 311 Earthquake with Taiwanese theoretical engagement after 921 Earthquake in 1999. On the other hand, forsaking the trodden paths of literary trans-nationalism and regional geopolitics, this project focalizes on the conjunction of disaster, trauma and thought and deploys it as a new possibility of “East Asia as a method.” Taking diverging theoretical stances on trauma, disaster and subjectivity between camps of psychoanalysis and schizoanalysis as a point of departure, I will compare the conditions of thought and image culture before and after 311 in Japan, and locate another affective turn from “immanent philosophy” toward “a philosophy of the not-yet” ( in the spirit of Ernst Bloch’s principle of hope and Karatani’s world republic). In addition, this study seeks to explore how Taiwan and Japan face the common predicament as the import countries of Western thoughts, rationality and technology and how disasters may help restructure or even demand local theoretical and cultural production. Meanwhile, with schizoanalysis’ different “image of health” in mind, this research will address the political potentials of Guattari’s transversal ecosophy and Deleuze-influenced affect philosophy, while comparing and contrasting how theorists in Japan and Taiwan strategically digest Western theories of disaster and trauma, philosophy and image, as well as how they position local critical theories.