透明自我與愛欲未竟 The Transparency Self and the Enduring Presence of Eros 
19 Sep 2023
透明自我與愛欲未竟 The Transparency Self and the Enduring Presence of Eros 

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。




“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.