透明自我與愛欲未竟｜The Transparency Self and the Enduring Presence of Eros
文 / 胡鐘尹 Author: HU, Jung-Yi
譯 / 吳迺菲 Translated by Naifei Wu
「在各種事物的常理中，愛情是無法改變和阻擋的，因為就本性而言，愛只會自行消亡，任何計謀都難以使它逆轉。」── 薄伽丘(Giovanni Boccaccio)
當代哲學家韓炳哲的《愛欲之死》，試圖想討論一種新型態的「不自由」狀態，是在個體上，難以覺察的自由假像與迷霧中，重提「他者性」(Andersheit) 之必要。當人們在價值與認識層次上追求的「趨同」，忘卻了個體差異,與保有其不需參照外在現象方能自存的坦然態度。這種「趨同」同時也變成了心靈與價值的「趨薄」。伴隨著個體主義生成的自戀文化，它的表象化即是欲望客體的喪失，在個體的愛欲想像中，那個我們以為的對象，荒謬地變成了自我的反射。
若自我於愛欲的視角裡，帶入更多的詩意感知，觀看周遭事物時,想像一種凝視藝術的角度，那些掠影的此刻存在，內在其實蘊含著諸多「未竟」之姿，等待著探索和邀請,「他者性」的奧妙與潛伏,閃爍著驚喜。當珍稀之物和自我相遇時，透過一種目光交會的觸覺、感知與靈光，在深邃的幽玄裡耳語。以陌異與可能性為名的呼喚，重探一種「未曾有過的體驗」。
試想真正的「他者性」具有不透明的色彩與質地,是自我相對面存在著的異質，它無法被看透、永遠保有未知的角落，卻使人感到如此的深邃又迷人，而正是這樣一種不透明的私密性與無法穿透的吸引力。使人有機會贖回自我本來的自由。面對著監控資本主義、演算法與透明社交對自我私密的剝奪，人們真正需要一種不透明。另一方面，對私密經驗與個人內在的意義而言，有另一種「透明」在個體之中，代表著一種自體坦承。於是,此時此刻的人們，在保有「不透明」卻願意敞開內心的交流狀態中，產生了自我意識與心靈之中的「透明」，不透明並不斥拒交流，恰好是一種以未知為前提的邀請，是未竟之愛與他者性的非對稱帶來的啟示，人因此踏上了未知的吸引之途。
/
“In a variety of things in common sense, love can not change or stop it, because in terms of nature, love will disappear on their own, no trick is difficult to make it reverse.” ── Giovanni Boccaccio
The Agony of Eros, written by contemporary philosopher Byung-Chul Han, aims at investigating a novel scenario wherein individuals find themselves ensnared in a subtle, delicately fabricated illusion of freedom—a state of being "unfree." Within this context, the reexamination of the concept of Otherness (Andersheit) assumes particular relevance. While people “gravitate toward conformity” with established values and understandings in the inferno of the same, they tend to disregard individual differences and a self-composed mindset essential for liberating oneself from an external locus of identity. Such a “gravitation toward conformity” contributes to the "depreciation” of human minds and values. Furthermore, the reified representation of narcissism in contemporary culture, arising in correspondence with the pervasive individualism, indicates the loss of the object of desire. People we believe we are infatuated with in our love fantasies bizarrely turn out to be nothing more than reflections of ourselves.
When poetic sensibilities are incorporated into our desiring gazes, we envision a way of seeing akin to that of appreciating art as we view our surroundings. Traces of “enduring presences” are to be found within fleeting moments, signaling hints of exploration and beckoning, whereas unexpected delights spark in the wonder and mystery of "Otherness." When a rare and precious object encounters the self—through haptic senses, sensibility, and the aura which materialize when gazes converge—one hears a mystical whisper from a deep unfathomable obscurity.
It is a rediscovery of "an experience one has never had before," summoned in the name of strangeness and potentiality.
Imagine that true "Otherness" is characterized by opaqueness in both color and materiality. It stands as an atopic existence diametrically opposed to the self. It remains impervious, forever concealing uncharted aspects, yet it emanates a profound and enchanting charm. Such obscured intimacy and captivating opaqueness are precisely what enable individuals to reclaim their freedom. Confronted with the diminishing personal privacy brought about by surveillance capitalism, algorithms, and transparent socialization, what people genuinely need is a form of opaqueness. On the other hand, there is a different form of "transparency" within each individual—a candidness with oneself that holds significance in the context of intimate experiences and one's inner world. Hence, in the here and now, individuals open themselves to exchanges and connections while preserving a level of "opaqueness," from which emerges the "transparency" of one's consciousness and mind. Opaqueness does not oppose exchanges; rather, it extends an invitation premised on the unknown, a revelation exemplified by the asymmetry between the enduring presence of Eros and Otherness, which leads one to venture onto untrodden paths of love.
