|Abstract: ||使人好奇卻又難以理解,波赫士在短篇故事中的寫作透露出波赫士對於個體擁有全體的期待以及將它落實波赫士所做的努力.使人迷惑,波赫士的寫作使個體脫離認同,主觀性以及邏輯的束縛.使人好奇,它試圖使得個體能主動去找出那個與自身有著實際關係的意義. 在<時間的新反駁>、 <波赫士與我> 與《七夕》之中,波赫士形塑了一種特殊概念的個體. 這樣的主體形塑與波赫士對於個體的期待有著密切關係.在<阿根廷作家與傳統>、 <關於猶大的三種說法> 及 <《吉訶德》的作者皮埃爾、梅納爾> 之中, 波赫士期望個體能夠有擁有全體的能力. 在 <阿萊夫>與 <博聞強記的富內斯> 之中, 波赫士甚至描述了他理想中能擁有全體的個體.由德勒茲對於寫作的觀點以及他流變的理論,波赫士的寫作可以被視唯一種流變的寫作,一種逃離任意武斷,抽象以及普遍性差異,但擁抱差異自身性的寫作.在差異自身性之中,個體在波赫士寫作中的重複便帶有它的獨特性.簡單的說,個體在波赫士寫作中是朝向差異與重複.在差異之中,個體經驗了一個關係中的確切性而不是它的任意武斷,抽象或者普遍性. 在重複之中,它經驗了無限性的可能.這是波赫士對於個體能夠擁有全體的含意. 由流變,差異與重複的角度來看波赫士的寫作以及他對個體的形塑,可以了解波赫士在他短篇故事的寫作中提供了一個能夠呼應他翻譯理論的閱讀方法.這樣的閱讀方法所找尋的不只是文本中的涵義,而是那隱藏在且表現在個體中本質的且帶有無限可能的潛在意義.|
Famous for its curious and baffling features, Borges’ writing in short stories reveals Borges’ expectation of Self to have the ability for allness and his endeavors to make it practical. With bewilderment, Borges’ writing liberates Self from the forms of identity, subjectivity and logos that, for Borges, are all formalizing. With curiosity, the writing encourages Self to work through the meaning with concrete relations. In “Borges and I,” “A New Refutation of Time” and Seven Nights, Borges conceptualizes a particular notion of Self. In “The Argentine Writer and Tradition,” “Three Versions of Judas” and “Pierre Menard, Author of the Quixote,” Borges expects Self to possess the ability for allness. In “Funes, the Memorious” and “The Aleph,” Borges even depicts his ideal Self as the Funes who could remember the minutest difference and Ireneo who could contemplate the limitless in the Aleph. From the approach of Deleuze’s perspective of writing and his theory of becoming, Borges’ writing could be interpreted as a writing of becoming escaping differences that are only about arbitrariness, abstraction and generality and embracing the itselfness in differences. With difference in itself, the carrying out of repetition that includes difference by the conception of Self in his writing is thus possible. Self in Borges’ writing is expected to head toward difference and repetition. In difference, Self experiences the concreteness of a relation rather than the arbitrariness, abstraction and generality of a relation. In repetition, it experiences the possibility of an actual infinity. From the angles of becoming, difference and repetition, one could realize that Borges’ writing provides a new method of reading that responds to his theory of translation. This method does not look for the meaning inherent in the text itself, but the potential values that are both essential and infinite immersed and acted in Self.