凝视诗学与他者化伦理：无意识伦理结的锁紧与开解

Tying and Untying the Ethical Knots of the Unconscious: The Poetics of the Gaze and the Ethics of Othering

他者的本质建构一如莫比乌斯曲面,其表即为其里的延续。他者在人类话语中实施其他者化过程,即产生象征结。弗洛伊德关于"进攻性内在于主体内心"的观点所揭示的不过是他者化的消极面,后者源自"凝视误导眼睛"(欺眼法)或"邪恶眼"。只有以凝视的陷阱或驯化凝视的方式来放弃凝视时才能获得他者化的积极面。面对通过现实路径从早期创伤性分离中形成的"物体A"的诱惑却能保持不偏不倚的态度,眼球即可能变为艾默生所说的"透明的眼球"。相对于依靠文化纯净来维系真实文化的理想而言,文化蚀染实则是一种反理想;唯有解构文化蚀染的理想,才能面对积极的全球性他者化伦理,因而,有必要将一个人的自我文化形象投射到他者,有必要将他者化伦理注入语言、文本、地理的他者性之中。他者同时存在于外部(他处)和自我的内心之中。

The nature of the Other is structured like a ＂Moebius surface＂ in which ＂its outside continues its inside.＂ When the Other performs ＂other-ing＂ in the human discourse, it creates the symbolic knots. Freud＇s discovery that the aggressivity was inherent in the subject＇s own heart is only the negative part of the Othering which originates from ＂the gaze deceiving the eye＂ （tromper-l＇ceil） or evil eye. When one lays down the gaze by means of the ＂dompte- regard＂ or taming of the gaze, one can be provided with the positive side of the Othering. When one becomes ＂disinterested＂ even in the lure of the ＂objet a＂ which emerges from some primal traumatic separation by the very approach of the real, one can transform one＇s eye-ball into the Ralph Waldo Emersonian ＂transparent eyeball.＂ Cultural contamination is a counter-ideal for an ideal of cultural purity which sustains the authentic culture. If one deconstructs the ideal of contamination, one can encounter the positive global ethics of Othering. One needs to project his/ her own cultural self-image onto the Other and to execute the ethics of Othering into the linguistic, textual, and geographical Othemess. The Other is outside （＂elsewhere＂） and at the heart of the self simultaneously.