主体与镜像的辩证关系——镜像认同的三种样态

The Dialectical Relationship between the Subject and the Imago

拉康在《助成"我"的功能形成的镜子阶段》首次提出镜像理论并在晚期进行了修正。阿尓都塞在"询唤"理论中、齐泽克在意识形态对象化理论中与拉康对话,他们都论及主体与他者的认同关系,其哲学渊源可以追溯到黑格尔的主奴辩证法。沿着从黑格尔到拉康到阿尓都塞和齐泽克的这一理论谱系,我们发现主体与他者的想象性认同并非如拉康所言是一场异化的悲剧,而是因主体状态不同表现为多种认同方式:空无主体的他者化认同、充实主体的对象化认同以及分裂主体的否定性认同。厘清主体与镜像的关系为分析跨文化书写中的自我与他者形象及其心理机制提供了理论视角。

Jacques Lacan in his paper ＂The Mirror Stage as Formative of the I Function as Revealed in Psychoanalytic Experience＂ proposes the theory of imaginary identification and revises it several times in his later works. Louis Althusser in his theory of interpellation and Slavoj Zi^ek in his theory of ideology refer to Lacan and imaginary identification. They all discuss the relationship between the subject and the other, which can be traced back to Hegel＇s master-slave dialectic. Making a genealogical enquiry from Hegel to Lacan and then to Althusser and Zi2ek focusing on the dialectical relationship between the subject and the imago reveals that the subject＇s imaginary identification with the other is not necessarily alienating, but varies in form with the subject, namely, the empty subject＇s otherization, the occupied subject＇s objectification and the split subject＇s negative identification. The dialectical relations between the subject and his imago would shed light on analyzing the psychology in the representation of self and other in transcultural writing.