【作者】 朱晓兰；

【导师】 胡有清；

【作者基本信息】 南京大学 ， 文艺学， 2011， 博士

【摘要】 “凝视”,是20世纪后半叶以来西方文论和文化批评中一个重要的概念。凝视指携带着权力运作和欲望纠结以及身份意识的观看方法,观者多是“看”的主体,也是权力的主体和欲望的主体,被观者多是“被看”的对象,也是权力的对象,可欲和所欲的对象。看与被看的行为建构了主体与对象,自我与他者,但在多重目光的交织中,主体与客体的地位又面临着转化的可能。因此,“凝视”导致了“看”的行为过程中产生复杂和多元的社会性、政治性关系。在西方文论和文化研究中,凝视已经成为重要的关键词,为我们的研究提供了新的批评范式和研究方法。作为语词使用的凝视在文艺批评,尤其是美术批评中早有运用,但20世纪文化研究中使用的“凝视”,则具备了关键词的色彩和理论的内涵。一般认为,凝视理论继承了西方历史上流传已久的“视觉中心主义”观念,又以萨特、拉康和福柯对视觉的相关学说为理论资源。在哲学、文化研究的学术语境下,具有丰富的理论适用性和批评实践能力。萨特是20世纪较早研究视觉体制的学者,他对“注视”的研究与存在主义的哲学思想紧密相联,视线确认了“我”的存在,也确认了“他人”的存在,从某种意义上说,在看与被看的过程中,人的意义,世界的意义才由此得以产生和确立。没有进入视线的存在,没有被视觉实践所确认的存在,是失去其意义的。从“注视”到“存在”到“主体”,萨特对视觉的关注为我们揭示了注视在建构人的主体性方面具有重要性。拉康的精神分析理论是凝视理论的另一个重要来源。拉康的镜像阶段理论认为,儿童在一个时期里会变得特别爱照镜子,当认出镜中之人是自己后就会不停地通过做动作来改变镜中之像。镜像阶段预示了儿童主体意识的产生,但是建立在镜像之上的主体始终是虚幻的主体而已。拉康对“凝视”的研究则表明,存在着眼睛和凝视的分裂,眼睛是来自主体的目光,凝视则是来自客体的目光,但是在复杂的“看”的辩证法中,凝视是无处不在的,它既在主体身上,也来自客体,但无论如何,这种凝视与不足、匮乏和欲望有关,它表征着主体的欲望,也导致主体在凝视的过程中向欲望沦陷。在萨特和拉康之后,福柯为凝视输入了权力的维度。福柯对医院和监狱等“非理性”领域的知识考古告诉我们,在现代社会,视觉已经成为规训和权力的共谋。医学的凝视向我们展示的是视觉—知识—权力的三位一体,全景敞视主义则代表了现代社会中权力性的视觉监视已经成为生产性的力量,无处不在以致成为控制我们生活的常态。结合萨特、拉康、福柯等人的研究,凝视理论使得人们开始探讨视觉与权力、欲望和主体性的问题。凝视在各种理论资源的积累上呈现出大有作为的态势还需要考虑它的学术语境。西方哲学中他者的问题谱系为凝视主体将自我主体化,将凝视对象客体化提供了策略上的可行性。女性主义持续地认为看的行为背后蕴含着鲜明的性别意识,这无疑是揭示了历史上长期以来始终存在着的“男性凝视”。后殖民主义观点则认为,西方看东方是一种权力关系和支配行为,作为一种文化的现实,常常是有种族意识和文化优越感的民族“盯视”其他种族和文化,使他者文化成为自我文化下的附属。在后现代文化景观,即视觉文化大行其道的图像时代里,随着图像本身在性质上的变化以及“看”之方式的历史变迁,凝视图像已经变成了我们当下生活的处境,它真实地再现的无疑是一种后现代的文化逻辑。凝视的批评实践首先可以从视觉行为本身开始,这就涉及对可见性/视觉性的探讨,视觉性是事物的可见性,是在视觉化的前提下使物变得可见,并使之由此进入视觉场域的必要机制。在视觉文化时代,视觉性成为重要的策略,仿像和仿拟成为新的文化逻辑,在图像制造幻象的社会里,图像的意识形态和反视觉中心主义备受诟病,对图像的凝视带来的就是认同的危机和主体的危机了。其次是视觉欲望问题,在女性主义的学术语境中,视觉天然地具有性别意识,女性是男性欲望的对象和视觉快感的来源,男人在看,女人被看；男人窥视,女人被窥视；男人拥有欲望,女人是可欲望的对象。男性凝视是女性主义天然要反抗的文化实践。再次,凝视的批评实践关注自我与他者。在性别和种族两个方面,他者化的策略都让人惊异地持续而广泛存在。文学作品中充满了将女性他者化的策略,种族的凝视也就是东方在西方的注视下,黑人在白人的注视下成为他者,成为景观。这种自我和他者是决然对立的,作为主体的自我和作为客体的他者是冲突而不是共生的。因为不能对这种冲突视而不见,所以凝视理论不可避免地引向“身份政治”的批评实践。身份的政治有两个语境,一个是在全球化的背景下,以女性主义和后殖民主义为视域的身份政治,研究性别、种族的身份认同问题。一个是在后现代文化背景下,在电子技术、影视文化、虚拟文化的高度发展情况下,研究没有性别、没有种族之分的网络信息化时代的自我主体问题。不管是何种语境,如果能在本质主义之外寻找流动的意义,那么自我主体的身份问题会更容易获得理论的希望。对凝视的理论研究毫无疑问要回答“如何凝视”的问题,对此答案是比较丰富的。反凝视和对抗性凝视是一种可能,它立足于消解凝视的权力性,具有颠覆和解构的色彩。如果能从对抗凝视走向建立话语,建立自己的话语,将会更让人欢欣鼓舞。话语的建立意味着实现了自身的权力,有助于形成自我对他人的“凝视”。而最让人充满希望的应该是认同的凝视,这种凝视带有拉康理论中对镜像的发现和认同的色彩,也是现代性的文化活动中常有的策略。明星凝视和旅游凝视就是这种认同凝视的代表。明星凝视体现的是观众渴望和偶像融为一体,实现对偶像的“认同”。旅游凝视也不是权力性的观看,而是与旅游地风景精神性的观赏。在旅游场域中,凝视主体和凝视对象通过良好的互动完成想象性的关联。在认同的凝视中,权力不是必然的问题。正是因为存在着多样化的凝视,我们的研究才呈现出未竟、积极的态势,我们如何凝视,其答案将永远是开放的和多元的。更多还原

【Abstract】 Looking relations are never innocent. If we focus on vision or visional practice, we can find many social/political elements of vision. In20th-century’s critical theories and practice, many thinkers choose "gaze" as the theme of their research work.Many commentators have been tempted to claim cultures or ages "ocularcentric" or "dominated" by vision. It is generally agreed that classical Greece privileged sight over other senses. From Plato to Descartes, in a long time of history, vision, whether see of the eye, or mental gaze, is considered to be "the noblest of the senses".Jean-Paul Sartre’s attitude to the look is very important to the theory of gaze. According to one commentator, there are more than7,000references to the look scattered throughout Sartre’s work. Sartre distinguished between the eye, a bodily organ, and the gaze, an action. We cannot see the look, but we can feel its force. Our identity is created by our awareness of the look of the other. For Sartre, the looker was active, aggressive, and the looked-at the victim of the gaze. It is the one looked at who is objectified, reified, turned into a thing, while the look is the agent--the imaginary agent of that objectification.Lacan put together Henri Wallon’s psychological research with Hegel’s theory of the gaze to produce his own theories of the mirror phase and of the dialectic of gaze and desire. Lacan is interested in the development of the "I" of the mirror phase, founded on an illusory self-recognition, and in the development of what he calls the "social I", whose own desires reflected the desires of others and, in so doing, plunge the subject into aggressive relationship with those others.Among French intellectuals in the1960s and1970s, Michel Foucault wrote more than one book to study the gaze of surveillance. Foucault was unquestionably fascinated by visual issues. The Madness and Civilization showed the extent of his appreciation of the role of vision, or more precisely, specific visual regimes, in constituting cultural categories. According to the Birth of the Clinic, the new medical gaze differed from the Cartesian privileging of internal vision at the cost of actual senses, and rejected its belief in a ideal Spectator. Instead, it emphasized the totality of observes, whose "sovereign power of the empirical gaze" played over the solid and opaque surfaces of the body."the great myth of a pure Gaze that would be pure Language:a speaking eye." According to Discipline and Punish, being observed by an unknown and omnipresent’eye" was generalizable experience. Foucault analyzed the social mechanism of an all-seeing sovereign, which was one of the main sources of the theory of gaze.The question of who is looking and who is looked at is the foundation of gaze theory.Many thinkers talked about looking and their ideas about vision formed the gaze theory. But we still have another question, on what ocassion do we choose gaze as the theme of research? That is, what the academic context of gaze theory? The answer is related to Otherness in western philosophy, Feminism, post-colonialism and post modern culture studies. More specifically, western philosophy holds that the one who is looking is subject, the one who is looked at is object, and the object is Other. Feminism is actively involved in critcizing the male gaze and post-colonial critics have pointed out the existence of a colonial gaze. The culture studies reveal that in the post modern time, we don’t konw who is looking or who is looked at, the only thing exsits is the look itself.Visuality, desire, otherness and identity are the key problems that gaze theroy most concerns: visuality, desire, otherness and identity politics. Visuality makes look possible, means everything become clear and makes the opaque transparent. It enables the spectator to move from a state of ingnorance to a state of knowledge. Desire is the key word when feminism criticizes the male gaze.Generally speaking, from the feminists’ point of view, man is "bearer of the look" and women connote ’to-be-looked-at-ness". Otherness is the sesult of looking. From the post-colonial’s point of view, the West is always looking, and the East is always looked at. The west is subject, and the East is object, the other with otherness. Gender, race and subjective are key words in the social and culture studies when it concerned with "look" and "to be looked at". All these ideas lead to the dissusion of "identity politics".For many thinkers, gaze is a subjective, mastering gaze. While commentators have come to acknowledge the "male gaze’ and "race gaze", the return of the gaze is also possible in both theory and practice.Now another kind of gaze is attracing many commentators’ attention, such as the tourist gaze and the gaze of the star. which focus on spctators’ identification with the gaze. Identification with the gaze provides a sense of complete mastery, and the spectator can also looking for mastery in a more mild way.更多还原