【作者】 张艳虹；

【导师】 吴炫；

【作者基本信息】 华东师范大学 ， 文艺学， 2005， 硕士

【摘要】 20世纪后期,身体受到了越来越多的重视,人们在不同的学科领域内反思着身体的存在与价值。身体问题的出现无疑与政治斗争紧密相关,身体形象在文本中的逐渐显现并不只是身体形象自身的改变,必须被置于权力话语下进行讨论。唯有权力的实践才是最为真实的存在,学校、医院、工厂、城市,所有这些地方都被权力进行着严密的控制。权力的监控甚至不再需要借用实在的暴力,而是借助于一种更具有弹性的力量。 福柯以“观看机器”——“全景敞视”来讲述权力与观看之间的关系。在福柯看来,权力的实施与观看的暴力是密切相关的,观看其实就是权力的一种表现形式,在观看的掌控之下,权力被不断地渗透入不同的身体之中。它所体现的形态,概念、感知、评价和判断,所有这些根本性的过程,都以可看的方式呈现出来。所有的囚犯都在权力的控制之下。身体形象作为表层的形式,在视觉力量的监视之下,展示着身体受规训的不同程度。在现代社会中,对身体的规训与惩罚作为一种“公共景观”而存在。对身体形象的观看,既是视觉性的欲望,同时也是权力监视。“身体”是每个人最容易控制的,健身、减肥、肌肉塑造,都是达到欲望实现的最捷径路线。身体不是单靠着生物性的存在获得其地位的,更是依靠着其周围一系列的符号,而这些符号意味着一种塑造身体形象的新力量,并且要把对身体的规训以实际的、可见的效果展现出来。这种日常叙述涵盖了几乎一切的日常生活。经历了一场“革命”后,身体以其最基本的形态抗拒着外在的压力,视觉打开了通向欲望的通道。人通过压抑自己,与权力机制之间达成妥协,试图寻找一种不同的世界,实现个人的最大化。但最终还是殊途同归进行“群体性”的抗争。 在拉康看来,镜像实现了身体形象的客观化,这也就构成了个人与他人关系的极端形式,由“镜像”看到自己在“世界”中,在自我之外有着非自我的无数重要的“他者”,而且是无数由镜子生成的他者,观看的身体的行动。在这个临界环境中,镜子在不同层面中都扮演了角色,它既是导致主体困境的现实因素,又是戏剧化表现的象征道具或影像载体。个体应是追求独特理解的个体,凸现个人在群体中的独立位置和意义,个体化的身体究竟如何出现,又如何在文本中表现出来?这是当下面对的问题。更多还原

【Abstract】 Since the latter part of the twentieth century,the body has been the focus of increaseing attention in a wide range of disciplines and media. The emergence of the problem of the body and its growing urgency have come about through the unfolding of a political struggle. In fact nothing is more material, physical, corporal than the exercise of power. What mode of investment of the body is necessary and adequate for the functioning of a capitalist society like ours? Hence the formidable disciplinary regimes in the schools, hospitals, barracks, factories, cities, lodgings, families. And then, it began to be realised that such a cumbersome form of power was no longer as indispensable as had been thought and that industrial societies could content themselves with a much looser form of power over the body.According to Michel Foucault ,the operations of power of inseparable form the daynamics of the gaze. The concept of the gaze describes a form of power associated with the eye and with the sense of sight. The gaze probes and masters. The power of the gaze is implicitly acknowledged by the injunction not to stare at others, it t turn against itself is encapsulated. It penetrates and objectifies the body. Central to the modern setup is the structure of the Panoptiocon,where each inmate is subjected to an unrelenting gazewithout being able to see his observe. The body is subjected to a merely external analysis of its surfaces,the body’s inner functionings become availabe to the scientific gaze.Modern societies rely on surveillance rather than spectacle. No longer anchored to traditional notions of community and identity ,and gives rise to modern discipling practices centred on a technology of the body that makes people useful and docile by subjecting them to visual control. As always with relations of power, one is faced with complex phenomena which don’t obey the Hegelian form os the dialectic. Mastery and awareness of one’s own body can be acquired only through the effect of an investment of power in the body: gymnastics, exercises, muscle-building, nudism, glorification of the body beautiful. All of this belongs to the pathway leading to the desire of one’s own body, by way of the insistent, persistent, meticulous work of power on the bodies of children or soldiers, the healthy bodies. But once power produces this effect, there inevitably emerge the responding claims and affirmations, those of one’s own body against power, of health against the economic system, of pleasure against the moral norms of sexuality, marriage, decency. Suddenly, what had made power strong becomes used to attack it. Power, after investing itself in the body, finds itself exposed to a counter-attack in that same body. But the impression that power weakens and vacillates here is in fact mistaken; power can retreat here, re-organise its forces, invest itself elsewhere and so the battle continues.Then is was discovered that control of sexuality could be attenuated and given new forms.Lacan tells us, that the human child is born prematurely. The fact that human beings, unlike animals, recognize themselves in the reflected images of their bodies forms .Its experience, based on its uncoordinated motor skills, is of a world in bits and pieces. Born with senseless senses, unorganized organs, and disjointed joints, the child makes no delineation between inside and outside, between self and (m)other. We imagine the "I" formed in the mirror stage as a kind of internal fortification against the forces of the id, on the one hand, and, on the other, as the defensive suit of armor in which the subject ventures into the world, we can understand what Lacan means by the "inertia" that is characteristic of this ’I’.Before one poses the question of ideology, it wouldn’t be more materialist to study first the question of the body and the effects of power on it. The great fantasy is the idea of a social body constituted by the universality of wills. Now the phenomenon of the social body is the effect not of a consensus but of the materiality of power operating on the very更多还原