内在性的“道成肉身”:论德勒兹“新基督”的谱系和意涵

The“Incarnation”of Immanence:On the Genealogy and Sense of Gilles Deleuze’s“New Christ”

作为一名坚定的反神学逻辑的哲学家,德勒兹在分析梅尔维尔小说《抄写员巴特比》时悖论性地征用了诸多神学表述,甚至将巴特比视为我们时代的“新基督”,这似乎与其一以贯之的内在性原理相互抵牾。但事实上,德勒兹将巴特比纳入斯宾诺莎-尼采-劳伦斯的基督论谱系中进行阐发,通过对句式“我宁愿不”的读解,将其塑造成以“意志的虚无”消解超越性并契合内在性的“新基督”;他的生命形象在培根笔下的基督受难画中获得了视觉表达;并且,按照斯宾诺莎的《伦理学》,“新基督”传播的福音正是引导人类从被动朝向主动的“超善恶”的伦理学。由此,贯穿德勒兹哲学、文学、绘画论著的“新基督”成为其哲学的“道成肉身”,此“道”乃内在性之道,此“身”实为“无器官的身体”。

As a staunch anti-theological philosopher,Gilles Deleuze paradoxically uses many theological expressions to analyze Herman Melville’s short story“Bartleby the Scrivener”,and even considers Bartleby as the“New Christ”in our time.This seems to contradict his principle of immanence.In fact,Deleuze explicates Bartleby in the Christological genealogy of Spinoza-Nietzsche-Lawrence.Through an interpretation of the formula“I would prefer not to”,he makes Bartleby the“New Christ”whose“nothingness of the will”dispels transcendence and embraces immanence.The life of“New Christ”was expressed visually in Francis Bacon’s Crucifixion paintings.Moreover,in accordance with Benedict de Spinoza's Ethics,what the“New Christ”preaches is a gospel“beyond good and evil”,inspiring human beings to proceed from passivity to activity.Therefore,the“New Christ”throughout Deleuze’s works on philosophy,literature and art is the“incarnation”(which means“logos became flesh”)of immanence.In this case,“logos”,indicates the logic of immanence and“flesh”signifies“body without organs”.