一座演化中的島嶼

故事是連接性中的一小環結或複合體，而我們稱之為關聯性。
── Gregory Bateson, Mind and Nature

Reflexivity is a tool to produce more science, not less. It is not designed to discourage scientific ambition but to help make it more realistic. By helping the progress of science and thus the growth of knowledge about the social world, reflexivity makes possible a more responsible politics, both inside and outside academia.
-- Pierre Bourdieu

Reflexivity involves the systematic exploration of "the systematic exploration of the unthought categories of thought which delimit the thinkable and predetermine the thought."
-- Pierre Bourdieu

Narcissus' tragedy then is that he is not narcissistic enough, or rather that he does not reflect long enough to effect a transformation. He is reflective, but he is not reflexive - that is, he is conscious of himself as an other, but he is not conscious of being self-conscious of himself as an other and hence not able to detach himself from, understand, survive, or even laugh at this initial experience of alienation.
-- Myerhoff and Ruby

reflexivity "describes the capacity of any system of signification to turn back on itself, to make itself its own object by referring to itself."
-- Barbara Myerhoff and Jay Ruby

cited from Reflexivity-Reflexivity in Sociology


The term's history in the social sciences has been somewhat more complex, as it has been used by different theorists to refer to different phenomena according to what both the object and subject of reflection is understood to be. The concept of reflexivity has a longer history in sociology than in anthropology. As a sociological term, it first appears in the work of Talcott Parsons where it refers to the capacity of social actors in modern societies to be conscious and able to give accounts of their actions. This usage was further developed by Anthony Giddens, who argues that one of the main characteristics of late modernity is a heightened importance of reflexivity in this sense, both at the individual and the societal level. In late modernity, he argues, most aspects of social activity are subject to constant revision in the light of new information or knowledge (sociology itself is a major source of such reflexivity at the level of the society). Individual social actors likewise must constantly revise their identities in light of the changing social categories at hand. A second meaning of the term in sociology is traceable to the work of Harold Garfinkel who used the term to mean the process by which social order is created through ad hoc instances of conversational practice. A third sense of the term is in the context of "reflexive sociology." The term was coined by Parsons's student Alvin Gouldner, who called for a sociological examination of the discipline itself as part of a liberatory "radical sociology." The theorist most closely associated with reflexive sociology in this sense is Pierre Bourdieu. In his work, reflexivity is understood as a strategic agenda, that of utilizing the tools of the discipline in order to demystify sociology as a power saturated social practice.

肉身，flesh, la chair, 感覺像是赤裸裸的，被剝除了文化與架構的。可是，真正要被剝除的，恰好正是這種文化架構與原物材料之間的對立。這和受難的主題緊密相關，巨大的精神意志，和脆弱的血肉身軀，兩者間無法同步的鴻溝。承受它。肉身成道，或道成肉身，有人說那是佛教和基督教之間的差別。但從Merleau-Ponty的觀點來看，肉身，是從一個現象學的身體而來的。在存在與虛無、善與惡、活著與垂死之間，生命的衝動力量碰觸、經過或固著在我們現象學的身體。我們的「肉身」，和世界的「肉身」，都是同樣如此被造就。於是，我們有了幻想肢體的能力。當擁有過的肢體被截除，你註定要去幻想它的繼續存在，甚至它的延展與生成。那並非虛妄的想像，而是真實的幻覺。一種可能性的持續投射。在某一種現實瓦解之後，無論幸與不幸，為我們保留了真實的可能性。因此，Merleau-Ponty說，肉身並不是事實，也不是再現，或身體與心智的交界，而是客體和主體之間具有生成力量的中介。

毫無疑問，意識形態的批判有著濃厚的馬克思主義色彩，因為正是Marx和Engels讓「意識形態」(Ideology)一詞取得了現在較為常用的意涵 ―― 受到物質基礎所制約，但不能完全化約到物質基礎的意識、觀念、再現系統、世界觀等；「意識不過是有意識的存在，而人的存在就是他們實際的生命過程」。 ...繼續閱讀

1. To put in place or position.
2. To determine the position of; locate.
3. position determination
4. The act of putting something in a certain place
- placement, location, locating, position, emplacement

論述的話語


Discourse，
我們習慣譯成「論述」，
大陸習慣譯成「話語」，
其實，不妨說那是關於
論述的話語：
順著特定的推論線索，
或敘述主軸來加以延伸
和發揮的話語。


...繼續閱讀