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<title>一座演化中的島嶼-多重殖民</title>
<link>http://blog.roodo.com/mei_island/archives/cat_95053.html</link>
<description>生命恆常的粹鍊。</description>
<language>zh-tw</language>
<generator>Roodo Blog System</generator>
<copyright>All Rights Reserved</copyright>
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<item>
	<title>後殖民的提前取消</title>
	<description><![CDATA[
			2009/9/7　張君玫導讀
經典研讀活動Spivak
後殖民理論批判
第一章第一部份
 

關鍵字：sanctioned ignorance, axiomatics of imperialism, foreclosure, native informant, European ethico-political subject, the raw man vs. the noumenal man, concept-metaphor, nature/culture-differentiated para-subject, violence of naming, epistemic violence, enabling violation, conspiracy 
		]]>
	</description>
	<content:encoded><![CDATA[
			2009/9/7　張君玫導讀<br />
經典研讀活動Spivak<br />
後殖民理論批判<br />
第一章第一部份<br />
 <br />
<br />
關鍵字：sanctioned ignorance, axiomatics of imperialism, foreclosure, native informant, European ethico-political subject, the raw man vs. the noumenal man, concept-metaphor, nature/culture-differentiated para-subject, violence of naming, epistemic violence, enabling violation, conspiracy 
		<a class="acontinues" href="http://blog.roodo.com/mei_island/archives/9955243.html">(繼續閱讀...)</a>
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	<link>http://blog.roodo.com/mei_island/archives/9955243.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/9955243.html</guid>
	<category>多重殖民</category>
	<pubDate>Sun, 13 Sep 2009 13:36:06 +0800</pubDate>
</item>
<item>
	<title>the cyborg</title>
	<description><![CDATA[
			The cyborg is text, machine, body and metaphor –all theorized and engaged in practice in terms of communications.
-- Donna Haraway
		]]>
	</description>
	<content:encoded><![CDATA[
			The cyborg is text, machine, body and metaphor –all theorized and engaged in practice in terms of communications.<br />
-- Donna Haraway
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/9820015.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/9820015.html</guid>
	<category>多重殖民</category>
	<pubDate>Mon, 24 Aug 2009 00:53:04 +0800</pubDate>
</item>
<item>
	<title>cannot go back </title>
	<description><![CDATA[
			無論在意識型態或物質上，我們都無法回到從前。不僅「神」已死，「女神」也死了。
── Donna Haraway
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	</description>
	<content:encoded><![CDATA[
			無論在意識型態或物質上，我們都無法回到從前。不僅「神」已死，「女神」也死了。<br />
── Donna Haraway
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/9816163.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/9816163.html</guid>
	<category>多重殖民</category>
	<pubDate>Sun, 23 Aug 2009 01:01:24 +0800</pubDate>
</item>
<item>
	<title>a promise</title>
	<description><![CDATA[
			In order to be a promise, a promise must be capable of being broken and therefore capable of not being a promise (for a breakable promise is not no promise). 
-- Jacques Derrida
		]]>
	</description>
	<content:encoded><![CDATA[
			In order to be a promise, a promise must <i>be capable of </i>being broken and therefore capable of <i>not</i> being a promise (for a breakable promise is not no promise). <br />
-- Jacques Derrida
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/9807787.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/9807787.html</guid>
	<category>多重殖民</category>
	<pubDate>Fri, 21 Aug 2009 15:47:12 +0800</pubDate>
</item>
<item>
	<title>deconstruction and Marxism</title>
	<description><![CDATA[
			There is a danger in making deconstruction coherent with Marxism. Everything that's useful in deconstruction will bite and dust, transformed into something that seems more radical. And everything that's expandable in Marxism in all kinds of different contexts will shrink into an extremely history-specific, race-specific, class-specific, trade-specific way of talking about doing things. A coherence between them would be worth no more than the satisfaction of coherence 
-- Gayatri Spivak 1990  
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	</description>
	<content:encoded><![CDATA[
			There is a danger in making deconstruction coherent with Marxism. Everything that's useful in deconstruction will bite and dust, transformed into something that <i>seems</i> more radical. And everything that's expandable in Marxism in all kinds of different contexts will shrink into an extremely history-specific, race-specific, class-specific, trade-specific way of talking about doing things. A coherence between them would be worth no more than the satisfaction of coherence <br />
-- Gayatri Spivak 1990  
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/9807219.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/9807219.html</guid>
	<category>多重殖民</category>
	<pubDate>Fri, 21 Aug 2009 15:10:13 +0800</pubDate>
</item>
<item>
	<title>sex and gender</title>
	<description><![CDATA[
			至少我知道，英文 sex 和 gender 所發生的事情，並不等同於 génro, genre 和 Geschlecht 的情況。在廣大的全球區域之中，上述語言都是活生生政治的一部份，所有女性運動都具有特定的歷史，這是造成差異的首要因素。舊有的文化霸權文法家 ―― 包括性學家 ―― 已經喪失對性別及其繁衍的眾姐妹們的控制。歐洲與北美無法再去規訓它帝國主義化的語言在二十世紀的命運。然而，如何把我的 sex/gender 問題用俄文或中文來表示，我真的毫無頭緒。
── Donna Haraway
		]]>
	</description>
	<content:encoded><![CDATA[
			至少我知道，英文 <i>sex</i> 和 <i>gender</i> 所發生的事情，並不等同於 <i>génro, genre</i> 和 <i>Geschlecht</i> 的情況。在廣大的全球區域之中，上述語言都是活生生政治的一部份，所有女性運動都具有特定的歷史，這是造成差異的首要因素。舊有的文化霸權文法家 ―― 包括性學家 ―― 已經喪失對性別及其繁衍的眾姐妹們的控制。歐洲與北美無法再去規訓它帝國主義化的語言在二十世紀的命運。然而，如何把我的 sex/gender 問題用俄文或中文來表示，我真的毫無頭緒。<br />
── Donna Haraway
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/9696773.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/9696773.html</guid>
	<category>多重殖民</category>
	<pubDate>Fri, 07 Aug 2009 16:57:59 +0800</pubDate>
</item>
<item>
	<title>the form of value</title>
	<description><![CDATA[
			The limit of Marx’s consideration consists in his reducing the form of value to an objective measure.
-- Antonio Negri 
		]]>
	</description>
	<content:encoded><![CDATA[
			The limit of Marx’s consideration consists in his reducing the form of value to an objective measure.<br />
-- Antonio Negri 
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/9524421.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/9524421.html</guid>
	<category>多重殖民</category>
	<pubDate>Sat, 25 Jul 2009 13:13:09 +0800</pubDate>
</item>
<item>
	<title>biology</title>
	<description><![CDATA[
			Biology has intrinsically been a branch of political discourse, not a compendium of objective truth. 
-- Donna Haraway
		]]>
	</description>
	<content:encoded><![CDATA[
			Biology has intrinsically been a branch of political discourse, not a compendium of objective truth. <br />
-- Donna Haraway
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/9522637.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/9522637.html</guid>
	<category>多重殖民</category>
	<pubDate>Sat, 25 Jul 2009 03:14:20 +0800</pubDate>
</item>
<item>
	<title>feminism</title>
	<description><![CDATA[
			Feminism, like science, is a myth, a contest for public knowledge. 
-- Donna Haraway
		]]>
	</description>
	<content:encoded><![CDATA[
			Feminism, like science, is a myth, a contest for public knowledge. <br />
-- Donna Haraway
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/9458235.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/9458235.html</guid>
	<category>多重殖民</category>
	<pubDate>Wed, 15 Jul 2009 15:27:28 +0800</pubDate>
</item>
<item>
	<title>science</title>
	<description><![CDATA[
			Science is our myth.
-- Donna Haraway
		]]>
	</description>
	<content:encoded><![CDATA[
			Science is our myth.<br />
-- Donna Haraway
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/9458107.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/9458107.html</guid>
	<category>多重殖民</category>
	<pubDate>Wed, 15 Jul 2009 14:45:51 +0800</pubDate>
</item>
<item>
	<title>feminist modesty</title>
	<description><![CDATA[
			Feminist modesty is not allergic to power !
-- Donna Haraway
		]]>
	</description>
	<content:encoded><![CDATA[
			Feminist modesty is not allergic to power !<br />
-- Donna Haraway
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/9360007.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/9360007.html</guid>
	<category>多重殖民</category>
	<pubDate>Thu, 02 Jul 2009 12:07:23 +0800</pubDate>
</item>
<item>
	<title>祕魯開發亞馬遜 原民抗爭逾45死 </title>
	<description><![CDATA[
			轉載自自由電子報


〔編譯俞智敏／綜合六日外電報導〕反對祕魯政府在亞馬遜地區開發石油、天然氣及其他天然資源的原住民五日起與警方爆發流血衝突，至少造成四十五人死亡。這是祕魯總統賈西亞任內死傷最慘重的暴力衝突，也暴露出中央政府無力控制偏遠區域的窘態。
		]]>
	</description>
	<content:encoded><![CDATA[
			轉載自<a href="http://www.libertytimes.com.tw/2009/new/jun/7/today-int5.htm">自由電子報</a><br />
<br />
<br />
〔編譯俞智敏／綜合六日外電報導〕反對祕魯政府在亞馬遜地區開發石油、天然氣及其他天然資源的原住民五日起與警方爆發流血衝突，至少造成四十五人死亡。這是祕魯總統賈西亞任內死傷最慘重的暴力衝突，也暴露出中央政府無力控制偏遠區域的窘態。
		<a class="acontinues" href="http://blog.roodo.com/mei_island/archives/9177873.html">(繼續閱讀...)</a>
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	<link>http://blog.roodo.com/mei_island/archives/9177873.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/9177873.html</guid>
	<category>多重殖民</category>
	<pubDate>Sun, 07 Jun 2009 12:17:14 +0800</pubDate>
</item>
<item>
	<title>homogenizing</title>
	<description><![CDATA[
			It is about homogenizing, of making everyone equal, and of hegemonizing a lifestyle. It is global life. Its greatest diversion should be the computer, its work should be the computer, its value as a human being should be the number of credit cards, one's purchasing capacity, one's productive capacity. The case of the teachers is quite clear. The one who has the most knowledge or who is the wisest is no longer valuable. Now the one who produces the most research is valuable, and that is how his salary, his grants, his place in the university, are decided.
-- Subcomandante Marcos
		]]>
	</description>
	<content:encoded><![CDATA[
			It is about homogenizing, of making everyone equal, and of hegemonizing a lifestyle. It is global life. Its greatest diversion should be the computer, its work should be the computer, its value as a human being should be the number of credit cards, one's purchasing capacity, one's productive capacity. The case of the teachers is quite clear. The one who has the most knowledge or who is the wisest is no longer valuable. Now the one who produces the most research is valuable, and that is how his salary, his grants, his place in the university, are decided.<br />
-- Subcomandante Marcos
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/9109043.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/9109043.html</guid>
	<category>多重殖民</category>
	<pubDate>Sun, 31 May 2009 01:56:44 +0800</pubDate>
</item>
<item>
	<title>we are all the enemy to be vanquished</title>
	<description><![CDATA[
			The problem is, what territories are being conquered and reorganized, and who is the enemy? Given that the previous enemy has disappeared, we are saying that humanity is now the enemy. The Fourth World War is destroying humanity as globalization is universalizing the market, and everything human which opposes the logic of the market is an enemy and must be destroyed. In this sense, we are all the enemy to be vanquished: indigenous, non-indigenous, human rights observers, teachers, intellectuals, artists. Anyone who believes themselves to be free and is not.
-- Subcomandante Marcos, The Fourth World War

		]]>
	</description>
	<content:encoded><![CDATA[
			The problem is, what territories are being conquered and reorganized, and who is the enemy? Given that the previous enemy has disappeared, we are saying that humanity is now the enemy. The Fourth World War is destroying humanity as globalization is universalizing the market, and everything human which opposes the logic of the market is an enemy and must be destroyed. In this sense, we are all the enemy to be vanquished: indigenous, non-indigenous, human rights observers, teachers, intellectuals, artists. Anyone who believes themselves to be free and is not.<br />
-- Subcomandante Marcos, <a href="http://www.inmotionmagazine.com/auto/fourth.html">The Fourth World War</a><br />

		
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	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/9109027.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/9109027.html</guid>
	<category>多重殖民</category>
	<pubDate>Sun, 31 May 2009 01:41:11 +0800</pubDate>
</item>
<item>
	<title>the universal</title>
	<description><![CDATA[
			太理所當然了，理所當然到我們認為那是普同的。
		]]>
	</description>
	<content:encoded><![CDATA[
			太理所當然了，理所當然到我們認為那是普同的。
		
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	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/9086709.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/9086709.html</guid>
	<category>多重殖民</category>
	<pubDate>Thu, 28 May 2009 10:02:08 +0800</pubDate>
</item>
<item>
	<title>the burden of freedom</title>
	<description><![CDATA[
			God gave us the burden of freedom. You chose your crime. Do you have the courage to choose your penance? Do you dare do that? 
-- The Mission, 1986
		]]>
	</description>
	<content:encoded><![CDATA[
			God gave us the burden of freedom. You chose your crime. Do you have the courage to choose your penance? Do you dare do that? <br />
-- The Mission, 1986
		
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	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/9069067.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/9069067.html</guid>
	<category>多重殖民</category>
	<pubDate>Tue, 26 May 2009 16:47:12 +0800</pubDate>
</item>
<item>
	<title>a limitless memory </title>
	<description><![CDATA[
			A limitless memory would in any event be not memory but infinite self-oresence. Memory always therefore already needs signs in order to recall the non-present, with which it is necessarily in relation. 
-- Jacques Derrida  
		]]>
	</description>
	<content:encoded><![CDATA[
			A limitless memory would in any event be not memory but infinite self-oresence. Memory always therefore already needs signs in order to recall the non-present, with which it is necessarily in relation. <br />
-- Jacques Derrida  
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/9068951.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/9068951.html</guid>
	<category>多重殖民</category>
	<pubDate>Tue, 26 May 2009 16:19:53 +0800</pubDate>
</item>
<item>
	<title>curricular interventions</title>
	<description><![CDATA[
			We cannot not try to open up, from the inside, the colonialism of European national language-based Comparative Literature and the Cold War format of Area Studies, and infect history and anthropology with the "other" as producer of knowledge.  From the inside, acknowledging complicity.  No accusations.  No excuses.  Rather, learning the protocol of those disciplines, turning them around, laboriously, not only by building institutional bridges but also by persistent curricular interventions.  The most difficult thing here is to resist mere appropriation by the dominant. 
-- Gayatri Spivak
		]]>
	</description>
	<content:encoded><![CDATA[
			We cannot not try to open up, from the inside, the colonialism of European national language-based Comparative Literature and the Cold War format of Area Studies, and infect history and anthropology with the "other" as producer of knowledge.  From the inside, acknowledging complicity.  No accusations.  No excuses.  Rather, learning the protocol of those disciplines, turning them around, laboriously, not only by building institutional bridges but also by persistent curricular interventions.  The most difficult thing here is to resist mere appropriation by the dominant. <br />
-- Gayatri Spivak
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/9026809.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/9026809.html</guid>
	<category>多重殖民</category>
	<pubDate>Tue, 19 May 2009 18:30:45 +0800</pubDate>
</item>
<item>
	<title>textuality</title>
	<description><![CDATA[
			Textuality being constituted by differences and by differences from differences, it is by nature absolutely heterogeneous and is constantly composing with forces that tend to annihilate it. 
-- Jacques Derrida
		]]>
	</description>
	<content:encoded><![CDATA[
			Textuality being constituted by differences and by differences from differences, it is by nature absolutely heterogeneous and is constantly composing with forces that tend to annihilate it. <br />
-- Jacques Derrida
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8922335.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8922335.html</guid>
	<category>多重殖民</category>
	<pubDate>Tue, 12 May 2009 16:43:12 +0800</pubDate>
</item>
<item>
	<title>&lt;i&gt;pharmakon&lt;/i&gt;</title>
	<description><![CDATA[
			When a word inscribes itself as the citation of another sense of the same word, when the textual center-stage of the word pharmakon, even while it means remedy , cites, recites,  and makes legible that which in the same word signifies, in another spot and on a different level of the stage, poison (for example, since that is not the only thing pharmakon means), the choice of only one of these renditions by the translator has as its first effect the neutralization of the citation play, of the "anagram," and, in the end, quite simply of very textuality of the translated text. 
-- Jacques Derrida
		]]>
	</description>
	<content:encoded><![CDATA[
			When a word inscribes itself as the citation of another sense of the same word, when the textual center-stage of the word <i>pharmakon</i>, even while it means <i>remedy</i> , cites, recites,  and makes legible that which in the same word signifies, in another spot and on a different level of the stage, <i>poison</i> (for example, since that is not the only thing <i>pharmakon</i> means), the choice of only one of these renditions by the translator has as its first effect the neutralization of the citation play, of the "anagram," and, in the end, quite simply of very textuality of the translated text. <br />
-- Jacques Derrida
		
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	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8922199.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8922199.html</guid>
	<category>多重殖民</category>
	<pubDate>Tue, 12 May 2009 15:50:13 +0800</pubDate>
</item>
<item>
	<title>to lexicalize</title>
	<description><![CDATA[
			To lexicalize is to separate a linguistic term from its supposedly appropriate initial grammatical system into the conventions of another grammar. A new lexicalization involves a delexicalization as well. This is a constant and ongoing process and we cannot necessarily fix a positive or a negative value to it. In the emergence of the new postcolonial subject we witnessed a relexicalizing of India and Palestine.  
-- Gayatri Spivak 
		]]>
	</description>
	<content:encoded><![CDATA[
			To lexicalize is to separate a linguistic term from its supposedly appropriate initial grammatical system into the conventions of another grammar. A new lexicalization involves a delexicalization as well. This is a constant and ongoing process and we cannot necessarily fix a positive or a negative value to it. In the emergence of the new postcolonial subject we witnessed a relexicalizing of India and Palestine.  <br />
-- Gayatri Spivak 
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8875325.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8875325.html</guid>
	<category>多重殖民</category>
	<pubDate>Tue, 05 May 2009 15:26:24 +0800</pubDate>
</item>
<item>
	<title>critical regionalism</title>
	<description><![CDATA[
			Genealogical deconstruction is what sustains anti-ethnic regionalism and shifts gears from the management of enthinicity to the equitable  management of capital and the sources of capital.
-- Gayatri Spivak 
 
		]]>
	</description>
	<content:encoded><![CDATA[
			Genealogical deconstruction is what sustains anti-ethnic regionalism and shifts gears from the management of enthinicity to the equitable  management of capital and the sources of capital.<br />
-- Gayatri Spivak <br />
 
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8875189.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8875189.html</guid>
	<category>多重殖民</category>
	<pubDate>Tue, 05 May 2009 14:41:26 +0800</pubDate>
</item>
<item>
	<title>an Afghan woman</title>
	<description><![CDATA[
			A poem by Nadia Anjoman
Translated by Mahnaz Badihian


No desire to open my mouth
What should I sing of...?
I, who am hated by life.
No difference to sing or not to sing.
Why should I talk of sweetness,
When I feel bitterness?
Oh, the oppressor's feast
Knocked my mouth.
I have no companion in life
Who can I be sweet for?
No difference to speak, to laugh,
To die, to be.
Me and my strained solitude.
With sorrow and sadness.
I was borne for nothingness.
My mouth should be sealed.
Oh my heart, you know it is spring
And time to celebrate.
What should I do with a trapped wing,
Which does not let me fly?
I have been silent too long, 
But I never forget the melody, 
Since every moment I whisper 
The songs from my heart, 
Reminding myself of
The day I will break this cage,
Fly from this solitude
And sing like a melancholic.
I am not a weak poplar tree
To be shaken by any wind.
I am an Afghan woman, 
It only makes sense to moan

		]]>
	</description>
	<content:encoded><![CDATA[
			A poem by <a href="http://www.khawaran.com/archive/Zia_NadiaAnjumanHerawi.htm">Nadia Anjoman</a><br />
Translated by Mahnaz Badihian<br />
<br />
<br />
No desire to open my mouth<br />
What should I sing of...?<br />
I, who am hated by life.<br />
No difference to sing or not to sing.<br />
Why should I talk of sweetness,<br />
When I feel bitterness?<br />
Oh, the oppressor's feast<br />
Knocked my mouth.<br />
I have no companion in life<br />
Who can I be sweet for?<br />
No difference to speak, to laugh,<br />
To die, to be.<br />
Me and my strained solitude.<br />
With sorrow and sadness.<br />
I was borne for nothingness.<br />
My mouth should be sealed.<br />
Oh my heart, you know it is spring<br />
And time to celebrate.<br />
What should I do with a trapped wing,<br />
Which does not let me fly?<br />
I have been silent too long, <br />
But I never forget the melody, <br />
Since every moment I whisper <br />
The songs from my heart, <br />
Reminding myself of<br />
The day I will break this cage,<br />
Fly from this solitude<br />
And sing like a melancholic.<br />
I am not a weak poplar tree<br />
To be shaken by any wind.<br />
I am an Afghan woman, <br />
It only makes sense to moan<br />

		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8835535.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8835535.html</guid>
	<category>多重殖民</category>
	<pubDate>Thu, 30 Apr 2009 23:45:17 +0800</pubDate>
</item>
<item>
	<title>the fetishism of the consumer</title>
	<description><![CDATA[
			As for the fetishism of the consumer, I mean to indicate here that the consumer has been transformed through commodity flows (and the mediascape, especially of advertising, that accompany them) into a sign, both in Baudrillard's sense of a simulacrum that only asymptotically approaches the form of a real social agent, and in the sense of a mask for the real seat of agency, which is not the consumer but the producer and the many forces that constitute production.
-- Arjun Appadurai
		]]>
	</description>
	<content:encoded><![CDATA[
			As for <i>the fetishism of the consumer</i>, I mean to indicate here that the consumer has been transformed through commodity flows (and the mediascape, especially of advertising, that accompany them) into a sign, both in Baudrillard's sense of a simulacrum that only asymptotically approaches the form of a real social agent, and in the sense of a mask for the real seat of agency, which is not the consumer but the producer and the many forces that constitute production.<br />
-- Arjun Appadurai
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8812669.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8812669.html</guid>
	<category>多重殖民</category>
	<pubDate>Tue, 28 Apr 2009 16:50:54 +0800</pubDate>
</item>
<item>
	<title>the imagination as a social practice</title>
	<description><![CDATA[
			The image, the imagined, the imaginary -- there are all terms that direct us to something critical and new in global cultural processes: the imagination as a social practice.
--  Arjun Appadurai
		]]>
	</description>
	<content:encoded><![CDATA[
			The image, the imagined, the imaginary -- there are all terms that direct us to something critical and new in global cultural processes: <i>the imagination as a social practice.</i><br />
--  Arjun Appadurai
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8812441.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8812441.html</guid>
	<category>多重殖民</category>
	<pubDate>Tue, 28 Apr 2009 16:03:19 +0800</pubDate>
</item>
<item>
	<title>the outside</title>
	<description><![CDATA[
			How to conceive what is outside a text? That which is more or less than a text's own, proper margin?        
-- Jacques Derrida 
		]]>
	</description>
	<content:encoded><![CDATA[
			How to conceive what is outside a text? That which is more or less than a text's <i>own, proper </i>margin?        
-- Jacques Derrida 
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8801573.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8801573.html</guid>
	<category>多重殖民</category>
	<pubDate>Sun, 26 Apr 2009 16:59:07 +0800</pubDate>
</item>
<item>
	<title>the trace</title>
	<description><![CDATA[
			Since the trace is not a presence but the simulacrum of a presence that dislocates itself, displaces itself, refers itself, it properly has no site -- erasure belongs to its structure. And not only the erasure which must always be able to overtake it (without which it would not be trace but an indestructible and monumental substance), but also the erasure which constitutes it from the outset as a trace, which situates it as the change of site, and makes it disappear in its appearance, makes it emerge from itself in its production. 
-- Jacques Derrida

		]]>
	</description>
	<content:encoded><![CDATA[
			Since the trace is not a presence but the simulacrum of a presence that dislocates itself, displaces itself, refers itself, it properly has no site -- erasure belongs to its structure. And not only the erasure which must always be able to overtake it (without which it would not be trace but an indestructible and monumental substance), but also the erasure which constitutes it from the outset as a trace, which situates it as the change of site, and makes it disappear in its appearance, makes it emerge from itself in its production. <br />
-- Jacques Derrida<br />

		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8801533.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8801533.html</guid>
	<category>多重殖民</category>
	<pubDate>Sun, 26 Apr 2009 16:42:20 +0800</pubDate>
</item>
<item>
	<title>the present </title>
	<description><![CDATA[
			What is the present? What is it to think the present in its presence?
-- Jacques Derrida 
		]]>
	</description>
	<content:encoded><![CDATA[
			What is the present? What is it to think the present in its presence?<br />
-- Jacques Derrida 
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8801331.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8801331.html</guid>
	<category>多重殖民</category>
	<pubDate>Sun, 26 Apr 2009 16:11:06 +0800</pubDate>
</item>
<item>
	<title>the &quot;human-reality&quot;</title>
	<description><![CDATA[
			Certainly the notion of "human-reality" translated the project of thinking the meaning of man, the humanity of man, on a new basis, if you will. 
-- Jacques Derrida 
		]]>
	</description>
	<content:encoded><![CDATA[
			Certainly the notion of "human-reality" translated the project of thinking the meaning of man, the humanity of man, on a new basis, if you will. <br />
-- Jacques Derrida 
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8801321.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8801321.html</guid>
	<category>多重殖民</category>
	<pubDate>Sun, 26 Apr 2009 01:09:44 +0800</pubDate>
</item>
<item>
	<title>insert ourselves into event </title>
	<description><![CDATA[
			It is always dangerous to tie worldhistorical or geographical events to specific dates. Yet a date invites us to insert ourselves into events ostensibly locked in an unrecoverable past.
-- Gayatri Spivak 
		]]>
	</description>
	<content:encoded><![CDATA[
			It is always dangerous to tie worldhistorical or geographical events to specific dates. Yet a date invites us to insert ourselves into events ostensibly locked in an unrecoverable past.<br />
-- Gayatri Spivak 
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8788293.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8788293.html</guid>
	<category>多重殖民</category>
	<pubDate>Fri, 24 Apr 2009 01:16:49 +0800</pubDate>
</item>
<item>
	<title>April talk </title>
	<description><![CDATA[
			成大台文所找我去演講好幾次了，一直沒有去成。終於，在 T. S. Eliot 所說「最殘酷的月份」，我獨自前往，帶著許許多多可以被聽見或任誰也聽不見的意念。


April is the cruellest month, breeding   
Lilacs out of the dead land, mixing   
Memory and desire, stirring   
Dull roots with spring rain. 　　
		]]>
	</description>
	<content:encoded><![CDATA[
			成大台文所找我去演講好幾次了，一直沒有去成。終於，在 T. S. Eliot 所說「最殘酷的月份」，我獨自前往，帶著許許多多可以被聽見或任誰也聽不見的意念。<br />
<br />
<br />
April is the cruellest month, breeding   <br />
Lilacs out of the dead land, mixing   <br />
Memory and desire, stirring   <br />
Dull roots with spring rain. 　　
		<a class="acontinues" href="http://blog.roodo.com/mei_island/archives/8728335.html">(繼續閱讀...)</a>
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8728335.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8728335.html</guid>
	<category>多重殖民</category>
	<pubDate>Thu, 16 Apr 2009 08:43:04 +0800</pubDate>
</item>
<item>
	<title>writing as a catachresis</title>
	<description><![CDATA[
			那似乎棲息在所有思想與行動起始的書寫結構，乃是一個貌似書寫的結構，但並非一般所認定的書寫。雖然稱之為書寫的，卻不能解讀為一個不在場呈現的標記(the mark of an absent presence)。這就是建立所有解構理論實踐的雙面受縛。Graphematic〔書寫的〕中的graph（書寫），就像解構中的所有概念-隱喻，乃是一種詞語誤用，一種（概念上）錯誤的隱喻，和／或一種（隱喻上）妥協的概念。也就是從這個意思上來說，「主體」的個體意義乃是書寫的、詞語誤用的。因此，人類存有乃是透過閃躲一個書寫結構的預設，來思考他們的自我。
── Gayatri Spivak    
		]]>
	</description>
	<content:encoded><![CDATA[
			那似乎棲息在所有思想與行動起始的書寫結構，乃是一個貌似書寫的結構，但並非一般所認定的書寫。雖然稱之為書寫的，卻不能解讀為一個不在場呈現的標記(the mark of an absent presence)。這就是建立所有解構理論實踐的雙面受縛。Graphematic〔書寫的〕中的graph（書寫），就像解構中的所有概念-隱喻，乃是一種詞語誤用，一種（概念上）錯誤的隱喻，和／或一種（隱喻上）妥協的概念。也就是從這個意思上來說，「主體」的個體意義乃是書寫的、詞語誤用的。因此，人類存有乃是透過閃躲一個書寫結構的預設，來思考他們的自我。<br />
── Gayatri Spivak    
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8662113.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8662113.html</guid>
	<category>多重殖民</category>
	<pubDate>Wed, 08 Apr 2009 18:03:17 +0800</pubDate>
</item>
<item>
	<title>Gayatri Spivak and the Postcolonial Catachresis</title>
	<description><![CDATA[
			講者：張君玫
時間：2009/04/10　18:00 
地點：台南成功大學台灣文學所
　

1. Global capitalism and/or postcolonialism
2. The tropological deconstruction
3. Feminism and the axiomatics of imperialism 
4. Complicity, responsibility, and ethical singularity  
5. Subaltern speech and the guardians of the margins 
6. Cultural translation and transnational literacy
7. Value-coding machine and the postcolonial catachresis

		]]>
	</description>
	<content:encoded><![CDATA[
			講者：張君玫<br />
時間：2009/04/10　18:00 <br />
地點：台南成功大學台灣文學所<br />
　<br />
<br />
1. Global capitalism and/or postcolonialism<br />
2. The tropological deconstruction<br />
3. Feminism and the axiomatics of imperialism <br />
4. Complicity, responsibility, and ethical singularity  <br />
5. Subaltern speech and the guardians of the margins <br />
6. Cultural translation and transnational literacy<br />
7. Value-coding machine and the postcolonial catachresis<br />

		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8611879.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8611879.html</guid>
	<category>多重殖民</category>
	<pubDate>Wed, 08 Apr 2009 15:37:56 +0800</pubDate>
</item>
<item>
	<title>History</title>
	<description><![CDATA[
			在界限上，「大寫歷史」與其說是一種指稱權威份量的超驗意符，其實更是一種詞語誤用，一個沒有字面指稱物的隱喻。
── Gayatri Spivak 
		]]>
	</description>
	<content:encoded><![CDATA[
			在界限上，「大寫歷史」與其說是一種指稱權威份量的超驗意符，其實更是一種詞語誤用，一個沒有字面指稱物的隱喻。<br />
── Gayatri Spivak 
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8648433.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8648433.html</guid>
	<category>多重殖民</category>
	<pubDate>Tue, 07 Apr 2009 00:25:07 +0800</pubDate>
</item>
<item>
	<title>aporia of exemplarity</title>
	<description><![CDATA[
			The Thought of Being is what permits us to say, without naiveté, reduction, or blasphemy, "God, for example". 
-- Jacques Derrida
		]]>
	</description>
	<content:encoded><![CDATA[
			The Thought of Being is what permits us to say, without naiveté, reduction, or blasphemy, "God, for example". <br />
-- Jacques Derrida
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8644329.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8644329.html</guid>
	<category>多重殖民</category>
	<pubDate>Mon, 06 Apr 2009 13:35:37 +0800</pubDate>
</item>
<item>
	<title>gift</title>
	<description><![CDATA[
			As soon as a gift is identified as a gift, with the meaning of a gift, then it is canceled as a gift.
-- Jacques Derrida 
		]]>
	</description>
	<content:encoded><![CDATA[
			As soon as a gift is identified as a gift, with the meaning of a gift, then it is canceled as a gift.<br />
-- Jacques Derrida 
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8644277.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8644277.html</guid>
	<category>多重殖民</category>
	<pubDate>Mon, 06 Apr 2009 13:31:40 +0800</pubDate>
</item>
<item>
	<title>context</title>
	<description><![CDATA[
			Is there a rigorous and scientific concept of the context? Does not the notion of context harbor, behind a certain confusion, very determined philosophical presuppositions?  
-- Jacques Derrida 
		]]>
	</description>
	<content:encoded><![CDATA[
			Is there a rigorous and scientific concept of the <i>context</i>? Does not the notion of context harbor, behind a certain confusion, very determined philosophical presuppositions?  <br />
-- Jacques Derrida 
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8644049.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8644049.html</guid>
	<category>多重殖民</category>
	<pubDate>Mon, 06 Apr 2009 13:23:23 +0800</pubDate>
</item>
<item>
	<title>the power of power </title>
	<description><![CDATA[
			以欲望為名，他們悄悄把一個內部沒有分化的主體重新引進權力的論述裡。在實踐的語域中，Foucault往往混淆了「個體」和「主體」；  這對他的概念-隱喻造成了很大的影響，並在他的追隨者身上變本加厲。因為「權力」這個字的權力。Foucault承認使用「點的隱喻，其漸進地啟發周遭的一切。」這項失誤，落到比較粗枝大葉的人手中就變成一項規則，而不再是意外。那散發光芒的點，促成了一個有效的日心論述，用一個歷史日心論 ―― 歐洲的大寫主體 ―― 去填補能動者的空缺。
── Gayatri Spivak 
		]]>
	</description>
	<content:encoded><![CDATA[
			以欲望為名，他們悄悄把一個內部沒有分化的主體重新引進權力的論述裡。在實踐的語域中，Foucault往往混淆了「個體」和「主體」；  這對他的概念-隱喻造成了很大的影響，並在他的追隨者身上變本加厲。因為「權力」這個字的權力。Foucault承認使用「點的隱喻，其漸進地啟發周遭的一切。」這項失誤，落到比較粗枝大葉的人手中就變成一項規則，而不再是意外。那散發光芒的點，促成了一個有效的日心論述，用一個歷史日心論 ―― 歐洲的大寫主體 ―― 去填補能動者的空缺。<br />
── Gayatri Spivak 
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8634613.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8634613.html</guid>
	<category>多重殖民</category>
	<pubDate>Sat, 04 Apr 2009 15:59:35 +0800</pubDate>
</item>
<item>
	<title>native informant</title>
	<description><![CDATA[
			土著報導人在此並非一個詞語誤用，而是餵養人類學的那個人。
── Gayatri Spivak
		]]>
	</description>
	<content:encoded><![CDATA[
			土著報導人在此並非一個詞語誤用，而是餵養人類學的那個人。<br />
── Gayatri Spivak
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8634363.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8634363.html</guid>
	<category>多重殖民</category>
	<pubDate>Sat, 04 Apr 2009 14:41:09 +0800</pubDate>
</item>
<item>
	<title>truth and complicity</title>
	<description><![CDATA[
			批判或抵抗的用處有限，這或許會讓我們發現，真理的宣稱其實乃是基於一種喻說。以學院女性主義的情況來說，此一發現在於，將白種男性奉為普遍人性的標準只是一種基於特定政治旨趣的圖式譬喻。這是一項偽裝成真理的比喻，並宣稱女性或其他種族的人都只是那個真實人類的喻說 ―― 也就是說，他們被理解為不類（不同）於它，但同時還是參照於它。有了這項發現，即便是最「本質主義的」女性主義或種族分析都可以說是在進行一種喻說學的解構。 然而，一旦相信這個發現是真理，它就會開始演出一些問題，亦即知識論的生產 ―― 換言之，任何「真理」的生產 ―― 在制度上所固有的問題。根據這個邏輯，女性主義理論與實踐的各種版本，如同任何其他的論述實踐，都必須仰賴此一可能性：它們乃是在特定的生產領域中所構成，並帶著此一領域的印記，就算這個領域正是它們本身所構造出來的。如果我此處所言不僅適用於女性主義，也適用於帝國主義學科實踐的一般操作，那正是因為我希望指出，一味漠視兩者之間的關連是很危險的。
── Gayatri Spivak 
		]]>
	</description>
	<content:encoded><![CDATA[
			批判或抵抗的用處有限，這或許會讓我們發現，真理的宣稱其實乃是基於一種喻說。以學院女性主義的情況來說，此一發現在於，將白種男性奉為普遍人性的標準只是一種基於特定政治旨趣的圖式譬喻。這是一項偽裝成真理的比喻，並宣稱女性或其他種族的人都只是那個真實人類的喻說 ―― 也就是說，他們被理解為不類（不同）於它，但同時還是參照於它。有了這項發現，即便是最「本質主義的」女性主義或種族分析都可以說是在進行一種喻說學的解構。 然而，一旦相信這個發現是真理，它就會開始演出一些問題，亦即知識論的生產 ―― 換言之，任何「真理」的生產 ―― 在制度上所固有的問題。根據這個邏輯，女性主義理論與實踐的各種版本，如同任何其他的論述實踐，都必須仰賴此一可能性：它們乃是在特定的生產領域中所構成，並帶著此一領域的印記，就算這個領域正是它們本身所構造出來的。如果我此處所言不僅適用於女性主義，也適用於帝國主義學科實踐的一般操作，那正是因為我希望指出，一味漠視兩者之間的關連是很危險的。<br />
── Gayatri Spivak 
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8628475.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8628475.html</guid>
	<category>多重殖民</category>
	<pubDate>Fri, 03 Apr 2009 10:02:44 +0800</pubDate>
</item>
<item>
	<title>troping of morality </title>
	<description><![CDATA[
			我們通往道德之路，乃是透過修辭與詭祟在進行。
── Gayatri Spivak
		]]>
	</description>
	<content:encoded><![CDATA[
			我們通往道德之路，乃是透過修辭與詭祟在進行。<br />
── Gayatri Spivak
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8605927.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8605927.html</guid>
	<category>多重殖民</category>
	<pubDate>Mon, 30 Mar 2009 10:01:21 +0800</pubDate>
</item>
<item>
	<title>the hiatus </title>
	<description><![CDATA[
			The signature of a poem, like that of any text, is a wound. What opens,what does not heal, the hiatus, is indeed a mouth, that speak where it is wounded. In the place of lesion.
-- Jacques Derrida

		]]>
	</description>
	<content:encoded><![CDATA[
			The signature of a poem, like that of any text, is a wound. What opens,what does not heal, the hiatus, is indeed a mouth, that speak where <i>it is wounded</i>. In the place of lesion.<br />
-- Jacques Derrida<br />

		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8605607.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8605607.html</guid>
	<category>多重殖民</category>
	<pubDate>Mon, 30 Mar 2009 07:27:34 +0800</pubDate>
</item>
<item>
	<title>The Swan </title>
	<description><![CDATA[
			The Swan 
To Victor Hugo


Charles Baudelaire (1821-1867)
tr.  Roy Campbell


I


Andromache! — This shallow stream, the brief
Mirror you once so grandly overcharged
With your vast majesty of widowed grief,
This lying Simois your tears enlarged,


Evoked your name, and made me think of you, 
As I was crossing the new Carrousel.
— Old Paris is no more (cities renew, 
Quicker than human hearts, their changing spell).


In mind I see that camp of huts, the muddle 
Of rough-hewn roofs and leaning shafts for miles, 
The grass, green logs stagnating in the puddle, 
Where bric-a-brac lay glittering in piles.


Once a menagerie parked there. 
And there it chanced one morning, when from slumber freed, 
Labour stands up, and Transport through still air 
Rumbles its sombre hurricane of speed, — 


A swan escaped its cage: and as its feet 
With finny palms on the harsh pavement scraped, 
Trailing white plumage on the stony street, 
In the dry gutter for fresh water gaped.


Nervously bathing in the dust, in wonder 
It asked, remembering its native stream, 
"When will the rain come down? When roll the thunder?" 
I see it now, strange myth and fatal theme!


Sometimes, like Ovid's wretch, towards the sky 
(Ironically blue with cruel smile) 
Its neck, convulsive, reared its head on high 
As though it were its Maker to revile.




II


Paris has changed, but in my grief no change. 
New palaces and scaffoldings and blocks, 
To me, are allegories, nothing strange. 
My memories are heavier than rocks.


Passing the Louvre, one image makes me sad:
That swan, like other exiles that we knew,
Grandly absurd, with gestures of the mad,
Gnawed by one craving! — Then I think of you,


Who fell from your great husband's arms, to be 
A beast of freight for Pyrrhus, and for life, 
Bowed by an empty tomb in ecstasy — 
Great Hector's widow! Helenus's wife!


I think, too, of the starved and phthisic negress 
Tramping the mud, who seeks, with haggard eye, 
The palms of Africa, and for some egress 
Out of this great black wall of foggy sky:


Of those who've lost what they cannot recover: 
Of those who slake with tears their lonely hours 
And milk the she-wolf, Sorrow, for their mother: 
And skinny orphans withering like flowers.


So in the forest of my soul's exile, 
Remembrance winds his horn as on he rides. 
I think of sailors stranded on an isle, 
Captives, and slaves — and many more besides.
		]]>
	</description>
	<content:encoded><![CDATA[
			The Swan <br />
To Victor Hugo<br />
<br />
<br />
Charles Baudelaire (1821-1867)<br />
tr.  Roy Campbell<br />
<br />
<br />
I<br />
<br />
<br />
Andromache! — This shallow stream, the brief<br />
Mirror you once so grandly overcharged<br />
With your vast majesty of widowed grief,<br />
This lying Simois your tears enlarged,<br />
<br />
<br />
Evoked your name, and made me think of you, <br />
As I was crossing the new Carrousel.<br />
— Old Paris is no more (cities renew, <br />
Quicker than human hearts, their changing spell).<br />
<br />
<br />
In mind I see that camp of huts, the muddle <br />
Of rough-hewn roofs and leaning shafts for miles, <br />
The grass, green logs stagnating in the puddle, <br />
Where bric-a-brac lay glittering in piles.<br />
<br />
<br />
Once a menagerie parked there. <br />
And there it chanced one morning, when from slumber freed, <br />
Labour stands up, and Transport through still air <br />
Rumbles its sombre hurricane of speed, — <br />
<br />
<br />
A swan escaped its cage: and as its feet <br />
With finny palms on the harsh pavement scraped, <br />
Trailing white plumage on the stony street, <br />
In the dry gutter for fresh water gaped.<br />
<br />
<br />
Nervously bathing in the dust, in wonder <br />
It asked, remembering its native stream, <br />
"When will the rain come down? When roll the thunder?" <br />
I see it now, strange myth and fatal theme!<br />
<br />
<br />
Sometimes, like Ovid's wretch, towards the sky <br />
(Ironically blue with cruel smile) <br />
Its neck, convulsive, reared its head on high <br />
As though it were its Maker to revile.<br />
<br />
<br />
<br />
<br />
II<br />
<br />
<br />
Paris has changed, but in my grief no change. <br />
New palaces and scaffoldings and blocks, <br />
To me, are allegories, nothing strange. <br />
My memories are heavier than rocks.<br />
<br />
<br />
Passing the Louvre, one image makes me sad:<br />
That swan, like other exiles that we knew,<br />
Grandly absurd, with gestures of the mad,<br />
Gnawed by one craving! — Then I think of you,<br />
<br />
<br />
Who fell from your great husband's arms, to be <br />
A beast of freight for Pyrrhus, and for life, <br />
Bowed by an empty tomb in ecstasy — <br />
Great Hector's widow! Helenus's wife!<br />
<br />
<br />
I think, too, of the starved and phthisic negress <br />
Tramping the mud, who seeks, with haggard eye, <br />
The palms of Africa, and for some egress <br />
Out of this great black wall of foggy sky:<br />
<br />
<br />
Of those who've lost what they cannot recover: <br />
Of those who slake with tears their lonely hours <br />
And milk the she-wolf, Sorrow, for their mother: <br />
And skinny orphans withering like flowers.<br />
<br />
<br />
So in the forest of my soul's exile, <br />
Remembrance winds his horn as on he rides. <br />
I think of sailors stranded on an isle, <br />
Captives, and slaves — and many more besides.
		<a class="acontinues" href="http://blog.roodo.com/mei_island/archives/8592495.html">(繼續閱讀...)</a>
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8592495.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8592495.html</guid>
	<category>多重殖民</category>
	<pubDate>Fri, 27 Mar 2009 17:33:09 +0800</pubDate>
</item>
<item>
	<title>presence disappearing</title>
	<description><![CDATA[
			Presence disappearing in its own radiance, the hidden source of light, of truth, and of meaning, the erasure of the visage of Being - such must be the insistent return of that which subjects metaphysics to metaphor. To metaphors. The word is written only in the plural. 
-- Jacques Derrida   
		]]>
	</description>
	<content:encoded><![CDATA[
			Presence disappearing in its own radiance, the hidden source of light, of truth, and of meaning, the erasure of the visage of Being - such must be the insistent return of that which subjects metaphysics to metaphor. To metaphors. The word is written only in the plural. <br />
-- Jacques Derrida   
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8585735.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8585735.html</guid>
	<category>多重殖民</category>
	<pubDate>Thu, 26 Mar 2009 00:41:37 +0800</pubDate>
</item>
<item>
	<title>metaphor</title>
	<description><![CDATA[
			Metaphor then is what is proper to man.
-- Jacques Derrida  
		]]>
	</description>
	<content:encoded><![CDATA[
			Metaphor then is what is proper to man.<br />
-- Jacques Derrida  
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8583309.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8583309.html</guid>
	<category>多重殖民</category>
	<pubDate>Wed, 25 Mar 2009 18:03:57 +0800</pubDate>
</item>
<item>
	<title>the margin is wholly other </title>
	<description><![CDATA[
			Begin where you are; but, when in search of absolute justification, remember that the margin is wholly other. 
-- Gayatri Spivak
 
		]]>
	</description>
	<content:encoded><![CDATA[
			Begin where you are; but, when in search of absolute justification, remember that the margin is wholly other. <br />
-- Gayatri Spivak<br />
 
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8581905.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8581905.html</guid>
	<category>多重殖民</category>
	<pubDate>Wed, 25 Mar 2009 11:11:07 +0800</pubDate>
</item>
<item>
	<title>metaphorization of philosophy</title>
	<description><![CDATA[
			Metaphor, therefore, is determined by philosophy as a provisional loss of meaning, an economy of the proper without irreparable damage, a certainly inevitable detour, but also a history with its sights set on, and within the horizon of, the circular reappropriation of literal, proper meaning. This is why the philosophical evaluation of metaphor has always been ambiguous: metaphor is dangerous and foreign as concerns intuition (vision or contact), concept (the grasping or proper presence of the signified), and consciousness (proximity or self-presence); but it is in complicity with what it endangers, is necessary to it in the extent to which the de-tour is a re-turn guided by the function of resemblance (mimēsis or homoiōsis), under the law of the same. The opposition of intuition, the concept, and consciousness at this point no longer has any pertinence. These three values belong to the order and to the movement of meaning. Like metaphor. 
-- Jacques Derrida 
		]]>
	</description>
	<content:encoded><![CDATA[
			Metaphor, therefore, is determined by philosophy as a provisional loss of meaning, an economy of the proper without irreparable damage, a certainly inevitable detour, but also a history with its sights set on, and within the horizon of, the circular reappropriation of literal, proper meaning. This is why the philosophical evaluation of metaphor has always been ambiguous: metaphor is dangerous and foreign as concerns <i>intuition</i> (vision or contact), <i>concept</i> (the grasping or proper presence of the signified), and <i>consciousness</i> (proximity or self-presence); but it is in complicity with what it endangers, is necessary to it in the extent to which the de-tour is a re-turn guided by the function of resemblance (mimēsis or homoiōsis), under the law of the same. The opposition of intuition, the concept, and consciousness at this point no longer has any pertinence. These three values belong to the order and to the movement of meaning. Like metaphor. <br />
-- Jacques Derrida 
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8551741.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8551741.html</guid>
	<category>多重殖民</category>
	<pubDate>Thu, 19 Mar 2009 20:27:07 +0800</pubDate>
</item>
<item>
	<title>deconstruction and politics </title>
	<description><![CDATA[
			it is not just that deconstruction cannot found a politics, while other ways of thinking can. It is that deconstruction can make founded political programs more useful by making their in-built problems more visible.
-- Gayatri Spivak
		]]>
	</description>
	<content:encoded><![CDATA[
			it is not just that deconstruction cannot found a politics, while other ways of thinking can. It is that deconstruction can make founded political programs more useful by making their in-built problems more visible.<br />
-- Gayatri Spivak
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8519871.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8519871.html</guid>
	<category>多重殖民</category>
	<pubDate>Mon, 16 Mar 2009 11:53:45 +0800</pubDate>
</item>
<item>
	<title>a trope</title>
	<description><![CDATA[
			The basis of a truth claim is no more than a trope.
-- Paul de Man 
		]]>
	</description>
	<content:encoded><![CDATA[
			The basis of a truth claim is no more than a trope.<br />
-- Paul de Man 
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8519687.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8519687.html</guid>
	<category>多重殖民</category>
	<pubDate>Mon, 16 Mar 2009 11:33:13 +0800</pubDate>
</item>
<item>
	<title>the figure</title>
	<description><![CDATA[
			Abstract notions always hide a sensory figure. 
-- Jacques Derrida 
		]]>
	</description>
	<content:encoded><![CDATA[
			Abstract notions always hide a sensory figure. <br />
-- Jacques Derrida 
		
		]]>
	</content:encoded>
	<link>http://blog.roodo.com/mei_island/archives/8503537.html</link>
	<guid>http://blog.roodo.com/mei_island/archives/8503537.html</guid>
	<category>多重殖民</category>
	<pubDate>Sat, 14 Mar 2009 23:04:42 +0800</pubDate>
</item>
</channel>
</rss>