现象学与精神分析中的身体与虚拟空间

Body and Virtual Space in Phenomenology and Psychoanalysis

“虚拟空间”的源始维度是什么?科技设备所构建的人造数字空间是否就是它的全部含义?借助现象学与精神分析等思想资源,可对此进行讨论。梅洛-庞蒂对虚拟与现实身体的区分使得“虚拟空间”获得了全新的含义,它指向了由虚拟身体展开的空间,即一种我们身体的内在潜能。温尼科特将这种潜能的源始形态溯及母亲的脸,后者为主体提供了一种虚拟的过渡空间,并使主体获取了最初的创造性。在这个过渡空间形成之前,儿童与空间的源始关系是无法区分的,主体只能投射出一种虚拟的伪现实用以保护自身。而作为被保护的对象,弗洛伊德的自我又派生于身体感觉的源始投射。安齐厄通过“皮肤自我”概念发展了这个观点,与虚拟的过渡空间一致,皮肤自我划分了自我的内外部,是一面对心理投射进行支撑的虚拟屏障。而当这个空间面临威胁时,自我的屏障功能就会失效,进而形成一面防御性的外壳。这种虚拟空间的形成及变异机制同样适用于社会与国家的层面。一种过渡空间的场域(在温尼科特的意义上)或一种皮肤自我(在安齐厄意义上)的构形,能够确保内部和外部之间的流通,这种国家和民族之间和平共处的虚拟空间,正是康德所说的以一种“普世好客”为基础建立起来的“世界主义社会”。

What are the original dimensions of“virtual space”?Is the artificial digital space constructed by technological devices all its signification?In this paper,the author discusses this question by drawing on the intellectual resources of phenomenology and psychoanalysis.In fact,Merleau-Ponty’s distinction between the virtual and the real body gives a whole new meaning to“virtual space”,pointing to the space in which the virtual body unfolds,i.e.,a potentiality inherent in our own bodies.Winnicott traces the original form of this potentiality to the mother’s face,which provides the subject with a virtual transitional space and allows the subject to access its initial creativity.Prior to the formation of this transitional space,the child is indistinguishable from space,and the subject can only project a virtual pseudo-reality to protect itself.As an object of protection,the Freudian ego is derived from the projection of the origins of bodily sensations.Anzieu develops this idea through the concept of the“moi-peau”,which,in line with the virtual transitional space,divides the inside and outside of the ego,and is a virtual barrier that supports mental projections.When this space is threatened,the barrier function of the self fails and the self forms a defensive shell.The author argue that this mechanism of formation and transformation of virtual space also applies at the level of society and the state.