本篇論文試圖以列維納斯之倫理哲學、傅科和薩依德的觀點來分析、討論譚恩美的小說《百種神秘感》。小說透過兩種敘述的並置，描繪同父異母兩姊妹—中國出生的李關與美國長大的葉奧莉薇—之間的關係，以及一趟迷人的穿越時空之旅。譚恩美藉由這故事傳達她對倫理議題中「他者」的關懷。由於西方哲學及認識論傳統自柏拉圖以降便將「我思」的想法視為靈魂與自我的對話，認為一切真理皆在自身之中。在這樣的思想體系架構下，「他者」被視為暫時脫離但最終將被「同一」（「自我」）給同化的客體。易言之，「他者」的「他性」（或「無限性」）在「同一」的「整體」之中是可被壓制、吸納。大體而言，西方哲學其實是一門有關自戀的「同一」、而非有關真正「他者」的知識。 正是在這樣的哲學背景之下，《百種神秘感》探索許多知識所蘊含有關「整體」的論述暴力，比如心理學、西方醫藥論述及歷史學。同樣地，小說也批判了許多跨文化關係當中所表現出的「整體」暴力。在小說中，西方人透過東方主義式的觀點看待非西方人及他者的文化，並建構出一系列簡化的二元對立概念—西方與東方、文明與野蠻、自我與他者等。列維納斯反對這種不公平且充滿暴力的西方哲學傳統，是以他提出了肯定「他者」之「他性」的倫理哲學。在倫理關係中「自我」與「他者」兩者和平共存；兩者之間有關係但各自獨立。「自我」的主體性因「他者」的存在而建立，因而是為「他者」服務的。在倫理關係中「自我」對「他者」負有責任。藉由列維納斯、傅科和薩依德的觀點，本論文將探討《百種神秘感》中人際關係與文化交流間的他者倫理意涵。 / This thesis aims to investigate Amy Tan’s The Hundred Secret Senses in terms of Emmanuel Levinas’s ethical philosophy, Michel Foucault’s discursive theory and Edward Said’s observations about Orientalism. Through the use of juxtaposition of two narratives, the novel depicts the relationship between two half sisters, Chinese-born Kwan Li and Chinese American Olivia Yee, and a fascinating journey through time and space. By telling this amazing story, Tan expresses her serious concern for ethical issue of the Other. Western philosophy and epistemology have a tradition of totalizing thought. Plato regarded the “I think” thought as the dialogue of the soul with itself; truth was said to inhabit the soul. In western philosophical tradition, the Other is viewed as something that is temporarily separate from the Same (the Self) but is ultimately reconcilable with the Same. In other words, the otherness of the Other is assimilated and oppressed within the totality of the Same. Hence western philosophy is a knowledge about the narcissistic Same, rather than about genuine Other. The Hundred Secret Senses explores the discursive violence of totality in various knowledges such as psychology, medicine, and history. Likewise, the novel also depicts the violence of totality in intercultural relationships. The westerners in the novel tend to view non-westerners and their culture in an Orientalist way, in which a series of constructed opposites are adopted—West/Orient; Civilized/Barbaric; We/They. Against this violent and unjust tradition in western philosophy, Levinas advocates an ethical philosophy, in which the Other is affirmed in his otherness. In the Levinasian ethical relationship, the Self and the Other are viewed as separate but connected terms; neither is assimilated into or confused with the other. Ethical relationship is the coexistence of Totality and Infinity (otherness). Subjectivity of the Self is awakened by the presence of the Other; hence its essence is for the Other. In ethical relationship the Self has responsibility for the Other. Through the perspectives of Levinas, Foucault and Said, the thesis will also scrutinize the ethical meaning of interpersonal relations and cultural exchanges in The Hundred Secret Senses.

2003SARS在兩岸 ------以生物政治學的研究途徑 摘要 生物政治利用SARS事件對人類主體的政治學做出反思，把人類重新放置於「生物」本體的立基點來思考，描繪人類政治學中的權力機制的根源及其作用。生物政治學在研究方法上以系譜學為主，將傳統的權力研究更進一步至確定主體的研究，能重新思考人的本體論，從而開展另一層次的知識論及方法論。2003年春夏所爆發的SARS疫情在海峽兩岸及全世界都造成巨大的影響，而兩岸的經貿、文教交流和外交關係都達到谷底。本文試圖以系譜學方式整合流行病學與政治學研究，觀察海峽兩岸SARS事件始末並推論出其中權力行使的細緻意涵，研究將以社論新聞及實地參與觀察為主。 SARS在國內層面上關注於對身體的控制，國家無法管理病毒，所以以管理身體的方式來管理病毒，對身體監視（量體溫）、對身體限制（隔離）和對身體作用（醫治），而在國際方面國家的能力被簡化成控制身體的能力，於是也有身體的禁止（疫區）、身體能否得到醫治的許可（WHO出席）等等。研究顯示：一方面SARS是一種新型疾病，人們對於SARS的認識都充滿不確定性，但是人們在心理上要對SARS有所認識，因此SARS的流行病學的論述充滿了知識/權力的辯證關係；另一方面，依照SARS的流行病學對於SARS病毒/病人的管制：從SARS的名稱開始，到帶原者的分類，處理傳染與隔離的設施到疫區的判斷方式，也存在身體政治的意涵。證明了疾病的系譜是隨著主體的建構而有多重面向。 關鍵詞： SARS、中國、生物政治、全球化、系譜學、傅科、尼采 / 2003SARS in the Cross-Strait ----On the Bio-Political Perspective Abstract The epidemic, SARS, erupted on two sides of the Taiwan Strait in spring and summer of 2003. Cross-Strait exchanges fell to close to none. It brought great influence to not only East Asia, but also the whole world. This essay attempts to employ the methodology of Genealogy to explore the SARS incident and to understand how power maneuvers in this context. The research materials will primarily be editorials and news. The research reveals that: SARS is a new disease. People are uncertain about the SARS symptom and desired to know more as possible. Therefore, the discourse of SARS is dialectic of knowledge/power. One the other hand, the signification of body politics can be seen in the control of virus/patients: from the name of SARS, to the categorization of virus carriers, and the way to handle the disease and quarantine. The final discuss is on the implication of disease in the context of globalization and international politics. Western philosophical thinking the human being is the greatest of the living thing, and the other organism of the nature is object being. The assumption that human beings have the power to decide and discover their Subjects dictates the interactions between human beings and other creatures/ objects. The existence of “others” thus serves as a background and secondary meaning to human. Bio-politics aims to discuss a different kind of thinking which puts “others” in the position of Subjects. This is to deconstruct the opposite relations between human and nature, and to describe the source of power in humankind’s political science. Genealogy’s research on power traces back to the research on Subjects; while Bio-politics can employ Genealogy’s methodology to discover another level of research on power. Keywords: Bio-politics、Epidemiology、Foucault、Genealogy、SARS、WHO

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《達文西密碼》這部作品在成為最暢銷的小說後，吸引了世界上許多各式各樣不同的讀者。然而在暢銷市場之外，這部作品卻被許多評論家認為是一部扭曲史實的作品；幾乎所有的評論家都一致認為這是一部充滿歷史錯誤與邏輯矛盾的創作。不過令人訝異的是，幾乎沒有任何評論家是從文學理論批評的角度來檢視這份虛擬的小說創作。 因此，本文除盡可能檢視過去所有探討及批評《達文西密碼》的文章外，筆者將探討文中引含的兩種能量：權力與抵抗。這兩種力量其實在此書中一直是兩股此起彼落的流動能量，筆者將採取文學理論的角度去探索此書裡的權力與抵抗互動脈絡；而且，在這之後，筆者會試著從理論面向，深入檢視造成《達文西密碼》一書全球風潮之因。 本論文將分作四個章節，在首章中，我會回顧其他批評及評論家對《達文西密碼》一書的見解，第二章則是對應用於此書中的文學理論的鋪陳及探討，第三 章則是則分別討論傅科 (Michael Foucault) 的權力、克里多娃 (Julia Kristeav) 的母性抵抗，以及以瑟 (Wolfgang Iser) 的越界 (Boundary crossing ) 理論，如何運作在《達文西密碼》一書當中。最末章的總結則點出此本小說其實不僅僅 是許多評論家眼中的一本充滿不實與問題的作品；相反的，它不但揭露出權力及抵抗兩種能量的運作和依存關係，而且也解釋了這本書造成閱讀風潮的原因，也就是讀者心中的那份永不滿足的失落。 / Having been one of the most popular recent works of fiction, The Da Vinci Code has attracted readers throughout the world. Yet, many critics have commented that The Da Vinci code is a work full of historical mistakes. Almost no critic analyzes the reason for its success from a theoretical perspective. The novel enchants readers because it suggests the unexpected ways that the meaning of the sacred feminine has been repressed throughout history. As the reader decodes the clues that are hidden throughout the novel, an undiscovered history is suggested: the myth of the Holy Grail. In The Da Vinci Code, the Holy Grail stands for Mary Magdalene, who carried and conceived Jesus Christ’s child. In the novel Mary carries a significant symbolic meaning because she is portrayed as the wife of Jesus as well as the mother of His daughter. This stunning premise is responsible for making The Da Vinci Code not only popular, but also very controversial. Critics vary in their reaction to the ‘subversive’ ideas in The Da Vinci Code, but there are two predominant kinds of reaction to the novel. The first type reflects the view that The Da Vinci Code is a popular work that encourages feminine, independent thinking that works in opposition to conventional and social power. The second views it as a fictitious work fraught with historical inaccuracies. Generally speaking, both types mention the issues of power and resistance in The Da Vinci Code. This thesis consists of four chapters that focus respectively on the search for power, feminine resistance, and boundary crossing narrative techniques. Chapter one introduces how critics analyze their conventional elements. In the second chapter, I intend to employ Michael Foucault, Julia Kristeva, and Wolfgang Iser’s theories in an analysis of The Da Vinci Code. In the third chapter, I will employ textual evidence to support my theoretical analysis. In the conclusion of my thesis, I will claim that only through the dialectic oscillation between transgression and law can the individual escape the symbolic control and discover resistance. Furthermore, the narrative technique of boundary crossing is the key that has made the book a runaway success throughout the world and that also renders the reader eager to explore their own world further. Finally I reach the conclusion that The Da Vinci Code is not merely a work full of errors and conspiracies, but also a novel that exposes the violence, resistance and sense of loss in contemporary society.