推荐阅读：安提戈涅

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  springhero 大他者 2015-02-11 14:36:43

  江月 拉康解读的很细致，通过善和美，死冲动和纯粹的存在状态的关系，反复和偏离，等多个视角来解读安提戈涅。 雄伯 拉康在第七研讨班” 精神分析伦理学“，有两章，分别是”安提戈涅的光辉“与”两次死亡之间的安提戈涅“。请教江月： 一、 安提戈涅的光辉是什么光辉？ 二、 两次死亡是什么？处在之间的安提戈涅是悲惨？还是伟大？跟善与美有什么关系？ 三、 拉康将弗洛依德的“死亡本能“death instinct 改为”死亡冲动“，能否解释为”追寻成为生命主体的冲动“？这种冲动会反复repetition出现，拉康持正面救赎看待？或持负面的征状看待？偏离是否就是”异化“alienation？是主体异化？或客体异化？

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  IloveLacan 2015-02-12 20:06:36

  朱迪斯·巴特勒的安提戈涅 韦玮 相较于英语国家对朱迪斯·巴特勒如火如荼的研究现状来说,国内对这位在后女性主义和酷儿理论领域名声大噪的美国学者,尚未出现比较系统的译介和研究,但是巴特勒的理论在国内已经引起关注。本文以评述巴特勒所著《安提戈涅的要求:处于生死之间的亲属关系》一书为基点,以巴特勒相关的学术理论为背景;铺以国外已有的相关研究资料,以安提戈涅这个古希腊悲剧人物形象为切入点,透视巴特勒的理论,力图弥补巴特勒研究在国内的空白,让国内读者比较具体地了解巴特勒的学术思想。 众多不符合传统家庭亲属关系模式的家庭形式出现,是巴特勒接触《安提戈涅》的社会背景,巴特勒以安提戈涅所面临的困境来隐喻现代生活中亲属关系所面临的困境,为以安提戈涅为代表的非常规亲属关系寻求文化生活空间、寻求文化可理解性和社会认可,挑战规范和惯习。贯穿本文的两条线索同时并进,相互交错,一是整合并评述巴特勒对《安提戈涅》的解读,特别是对黑格尔《安提戈涅》的解读和拉康象征界理论的质疑;二是结合巴特勒相关的概念和理论展开论述。阐述巴特勒如何对《安提戈涅》的传统理解提出挑战,如何通过该文本来表达自己对调整亲属关系规范的理论诉求,结合巴特勒在现实民主运动中所持的观点加以论述,并在巴特勒的理论与安提戈涅这个人物形象之间寻求一个契合点。 通过摧毁安提戈涅表征常规亲属关系的身份,巴特勒质疑安提戈涅与克瑞翁分别代表家庭与国家的黑格尔式解读传统;通过证明安提戈涅与克瑞翁是彼此包含而不是绝对对立的关系,来质疑黑格尔将亲属关系与国家、私人领域与政治领域相分离,并要求亲属关系必须从属于国家的合理性。安提戈涅代表的非常规亲属关系不符合黑格尔的伦理社会要求,也不符合拉康的象征界亲属关系规范。巴特勒反对象征界的普遍性、反对拉康将象征界与社会相分离、反对将异性恋生育亲属关系模式作为解决乱伦禁忌的唯一方式,并通过将俄狄浦斯与安提戈涅的故事放在拉康的象征界秩序中,来说明终结俄狄浦斯故事的安提戈涅预示的是亲属关系形式发展多样化的未来。在解读巴特勒对《安提戈涅》的解读的同时,用安提戈涅来解读巴特勒的文化可理解性概念、忧郁主体概念、主体建构理论、规范再赋义及主体颠覆理论等等。 巴特勒无疑给《安提戈涅》的解读提供了新的视角,但也存在不少缺陷。比如在国家概念上的含糊,脱离古希腊的社会语境,脱离悲剧创作理论,对克瑞翁的形象关注不足等等。安提戈涅不仅仅是巴特勒要为之正名的人物,也是巴特勒诉诸了颠覆和抵抗精神的理论代表,巴特勒抵抗规范的行为又带着些许安提戈涅式的色彩。

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  springhero 大他者 2015-02-13 15:19:02

  The Ethics of Psychoanalysis 精神分析了伦理学 Jacques Lacan 雅克 拉康 XIX 第16章 The splendor of Antigone 安提戈涅的光辉 THE MEANING OF CATHARSIS 净化的意义 HEGEL'S WEAKNESS 黑格尔的弱点 THE FUNCTION OF THE CHORUS 合唱队的功能 GOETHE'S WISH 歌德的愿望 I told you that I would talk about Antigone today. I am not the one who has decreed that Antigone is to be a turning point in the field that interests us, namely, ethics. People have been aware of that for a long time. And even those who haven't realized this are not unaware of the fact that there are scholarly debates on the topic. Is there anyone who doesn't evoke Antigone whenever there is a question of a law that causes conflict in us even though it is acknowledged by the community to be a just law? 我告诉过你们，今天我要谈论关于安提戈涅。 我并不是作这种宣告的人。在我们感到興趣的领域，也就是伦理学的领域，安提戈涅应该成为一个转捩点。长久以来，人们始终知道那件事。即使那些没有体会到这点的人们，他们并不知道这个事实：对于这个议题，学者们争论不休。每当在我们中间，引起冲突的法律发生问题时，没有人不引用安提戈涅。即使被社会共认为公正的法律。 And what is one to think of the scholars' contribution to the discussion of Antigone? What is one to think of it when one has, like me, gone over the ground for one's own interest and for the interest of those one is speaking to? Well now, while I have tried to omit nothing that seemed important in all that has been said on the question, so as not to deprive either you or me of the help that I might derive from this lengthy historical survey, I have nevertheless often had the impression that I was lost in quite extraordinary byways. One learns that the opinions formulated by the pens of our great thinkers over the centuries are strange indeed. 我们应该如何看待学者们对于安提戈涅的讨论的贡献？当一个人像我这样重新检视他自己感到興趣的领域，以及我们针对言说的那些人们的興趣的领域，他应该如何看待它？呵呵，当我曾经尝试不迴避任何似乎是重要的东西，在关于这个问题曾经被说过的一切，为了不要剥夺你们或我自己，有关我可能获得的帮助，从这个漫长的历史的研究。可是，我经常拥有这个印象：我迷失于相当特殊的歧径。我们获知，过去几世纪来，我们伟大思想家的笔下诠释的各种意见，确实是怪异的。

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  springhero 大他者 2015-02-15 09:33:09

  Antigone’s Claim 安提戈涅的宣称 Butler Judith 巴特勒 朱迪思 Chapter 1 第一章 Ibegan to think about Antigone a few years ago as I wondered what happened to those feminist efforts to confront and defy the state. It seemed to me that Antigone might work as a counterfigure to the trend championed by recent feminists to seek the backing and authority of the state to implement feminist policy aims. 几年前，我开始思维安提戈涅。因为我想要知道发生什么事，对于那些女性主义者的努力要面对与挑衅国家。我觉得，安提戈涅可以运用作为一个反面教材，对于最近女性主义者捍卫的趋势，为了要寻求国家的支持与权威，以便达成女性主义的政策目标。 The legacy of Antigone’s defiance appeared to be lost in the contemporary efforts to recast political opposition as legal plaint and to seek the legitimacy of the state in the espousal of feminist claims. Indeed, one finds Antigone defended and championed, for instance, by Luce Irigaray as a principle of feminine defiance of statism and an example of anti-authoritarianism.1 But who is this “Antigone” that I sought to use as an example of a certain feminist impulse?2 安提戈涅的挑衅的遗产似乎丧失于当代的努力，要将政治的对立重新铸造为合法的诉求，并且寻求国家的合法性，来阐述女性主义的宣称。的确，我们发现安提戈涅，受到辩护与捍卫，譬如，露西 伊利嘉瑞，作为是女性主义挑衅国家主义的原则，以及作为反对权威主义的典范。但是这位“安提戈涅”是何许人也，我寻求用来作为某种女性主义的冲动的典范？ There is, of course, the “Antigone” of Sophocles’ play by that name, and that Antigone is, after all, a fiction, one that does not easily allow itself to be made into an example one might follow without running the risk of slipping into irreality oneself. Not that this has stopped many people from making her into a representative of sorts. Hegel has her stand for the transition from matriarchal to patriarchal rule, but also for the principle of kinship. 当然，有索弗克利斯的“安提戈涅”篇名的戏剧。毕竟，安提戈涅是个虚构人物。她并不容易让她自己被形成典范，让我们可以遵循，而不冒着掉落进入非现实的危险。倒不是因为这曾经阻止很多人们，不让她成为某种的代表。黑格尔就让她代表从母系社会进入父系社会的转换，而且也让她代表亲属的原则。 And Irigaray, though wavering on the representative function of Antigone, also insists upon it: “Her example is always worth reflecting upon as a historical figure and as an identity and identification for many girls and women living today. For this reflection, we must abstract Antigone from the seductive, reductive discourses and listen to what she has to say about government of the polis, its order and its laws” (Speculum, 70). 伊利嘉瑞，对于安提戈涅狄代表的功能虽然摇摆不定，她也坚持它。她的典范总是值得反思，作为一位历史的人物，以及作为生活于今日的很多女孩与女人的认同与身份，作为这种反思，我们必须将安提戈涅从诱拐，化简的辞说里抽离出来。然后倾听她必须说些什么关于城邦的政府，它的秩序与它的法则。 雄伯译

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  springhero 大他者 2015-02-19 06:34:27

  Who then is Antigone within such a scene, and what are we to make of her words, words that become dramatic events, performative acts? 那么在这些场景里，安提戈涅是怎样的人？我们应该如何诠释她的话语?成为戏剧性事件，生成的行动？ She is not of the human but speaks in its language. Prohibited from action, she nevertheless acts, and her act is hardly a simple assimilation to an existing norm. 她并不属于人类，而是用人类的的语言言说。虽然被禁止行动，她依旧行动。她的行动几乎不是单纯地被吸收到现有的名称里。 And in acting, as one who has no right to act, she upsets the vocabulary of kinship that is a precondition of the human, implicitly raising the question for us of what those preconditions really must be. She speaks within the language of entitlement from which she is excluded, participating in the language of the claim with which no final identification is possible. 在行动中，作为没有权利行动的人，她建立了属于人大先决情况的亲属的语言，含蓄地对我们提出这个问题：那些先决情况确实是什么？她在她被排除的名称的语言里面言说，参与这个宣称的语言，没有可能获得最后认同的宣称。 If she is human, then the human has entered into catachresis: we no longer know its proper usage. And to the extent that she occupies the language that can never belong to her, she functions as a chiasm within the vocabulary of political norms. 假如她是人，那么这个人已经进入悖论的反讽。我们不再知道它的合适的用途。甚至，她佔据永远不属于她的这个语言。她充当政治名称的词汇的交织。 If kinship is the precondition of the human, then Antigone is the occasion for a new field of the human, achieved through political catachresis, the one that happens when the less than human speaks as human, when gender is displaced, and kinship founders on its own founding laws. 假如亲属关系就是人类的先决情况，那么安提戈涅就是人类的新领域的场合，通过政治的悖论反讽而获得。当比较不像人却言说像人，这种场合就会发生。当性别被替换，亲属在它自己作为基础的法律里崩塌。 She acts, she speaks, she becomes one for whom the speech act is a fatal crime, but this fatality exceeds her life and enters the discourse of intelligibility as its own promising fatality, the social form of its aberrant, unprecedented future. 她行动，她言说，她成为是对她而言，言说的行动是致命的罪。但是这个致命超越她的生命，并且进入可理解的辞说，作为它自己的展望的致命性，它的偏离者的社会的名称，史无前例的未来。

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  Katherine863 (远看是云，迎上去是火。) 2015-02-28 16:14:31

  这个很好。请问有英文版电子书吗？

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  springhero 大他者 2015-02-28 16:44:16

  But can Antigone herself be made into a representative for a certain kind of feminist politics, if Antigone’s own representative function is itself in crisis? As I hope to show in what follows, she hardly represents the normative principles of kinship, steeped as she is in incestuous legacies that confound her position within kinship. And she hardly represents a feminism that might in any way be unimplicated in the very power that it opposes. Indeed, it is not just that, as a fiction, the mimetic or representative character of Antigone is already put in question but that, as a figure for politics, she points somewhere else, not to politics as a question of representation but to that political possibility that emerges when the limits to representation and representability are exposed. But let me recount my steps for you. I am no classicist and do not strive to be one. I read Antigone as many humanists have because the play poses questions about kinship and the state that recur in a number of cultural and historical contexts. I began to read Antigone and her critics to see if one could make a case for her exemplary political status as a feminine figure who defies the state through a powerful set of physical and linguistic acts. But I found something different from what I had anticipated. What struck me first was the way in which Antigone has been read by Hegel and Lacan and also by the way in which she has been taken up by Luce Irigaray and others3 not as a political figure, one whose defiant speech has political implications, but rather as one who articulates a prepolitical opposition to politics, representing kinship as the sphere that conditions the possibility of politics without ever entering into it. Indeed, in the interpretation that Hegel has perhaps made most famous, and which continues to structure appropriations of the Antigone’s claim 2

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  暂 体 2015-03-24 12:39:51

  同求英文pdf！

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  springhero 大他者 2015-03-24 12:50:25

  我有英文pdf，问题是如何送给你！

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  大象小橡 2015-03-24 21:40:54

  巴特勒那本antigone's claim，哥伦比亚大学出版社数据库里也有电子版

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