本論文是處理德勒茲的差異哲學,由討論柏拉圖以原本-拷貝的對立模式而 來進行對擬像的排除開始,哲學就將差異對立於同一,因此使得哲學的活動 變成只是去發現那既有的思想影像.而德勒茲提出的差異哲學並非是對立 於柏拉圖主義的另個排除異己的哲學,而是只有柏拉圖的哲學把擬像視為 是必須排除的,因而對立於差異哲學.而差異哲學所主張的正是其獨特的先 驗主義,它認為哲學從事思考的活動乃是獨特的與異質性的相遇,而非是對 相同的認定.最後,本論文則由批判哲學的立場說明德勒茲的差異哲學的特 殊處,乃在於他對批判哲學的旨趣.但在不落入傳統批判哲學的困境中,德 勒茲以肯定哲學的這種特殊立場為批判哲學重新命名,而使得差異哲學不 只是負重式的肯定,而是提出問題的藉由肯定差異去提出批判. / Deleuze's genealogical reading of Plato's original-copy model provides usto understand the philosophy of difference.It also reissues what's philos-ophy's future and what does doing philosophy means.From Deleuze's viewonly transendental empiricism can let us immue from the image of represen-tation. Futher﹀his paper try to︷larify what interest Deleuze's to propsephilosophy of︸ifference is his concern about critical philosophy. Not trapin traditional understanding of critical philosophy,Deleuze develops his understanding of critical hilosophy not negative but affirmative.

亨利．米勒作品素以自傳式的性意識著稱，而評家最易忽略的就是將其自傳視為事實，進而混淆敘事者與作者角色的岐異，作品的評論常流於對作者人格的批評。實則性意識的描述只是其整體敘述策略當中的一環。對於人性的惰性與奴性，以及制度的非人性與僵化，不論在家庭、社會、國家、傳統、乃至於宗教各個層面，他都施展了最嚴厲的批判。本文的目的即在彰顯其批判的策略與主題，試圖從《北迴歸線》與《南迴歸線》兩部文本，釐清其片斷、跳躍、而跡近精神分裂式的敘事風格與技巧。本文研究的方法及主題，乃借用法國思想家德勒茲與瓜達里著作裏的觀念，其中包括《反伊底帕斯》、《千座山台》、《卡夫卡》等。主要運用的概念，有遊牧策略、無器官身體、慾望生產及根莖多元論等，以期能更周延的詮釋米勒突破家庭、社會束縛的反隸屬化精神。 　　本論文分成三章：首章探討米勒的遊牧精神，與無器官身體如何達成逃逸陣線的目的。第二章分析米勒如何運用性意識，與對人性的描寫完成其慾望生產。第三章著重米勒的根莖式體裁與語言運用，以窺探其邁向「小」文學的堂奧之處。本文企圖闡明的終極目標即在於呈現反惰性、僵化與隸屬化的自由開放精神。 / Henry Miller is famous/notorious for a long time as an autobiographer coupled with sexual descriptions. Some critics tend to take Miller's auto-novel for a sheer autobiography, thereby identifying the narrator with the autor. In fact, sexuality is merely one of Miller's characteristic narrative strategies opposing to the institutions and establishments. One of his searing assaults is directed toward family, society, tradition, and God, all embody and reify his disappointments toward the inert human nature and dehumanized institutions. 　　This thesis deals with the important themes as represented in Miller's Tropic of Cancer and Tropic of Capricorn and attempts to illustrate his fragmentary and schizophrenic narrative strategy. I use the conceptions of nomad, body without oragns, desiring- machines and rhizome adopted from Deleuze and Guattari's Anti- Oedipus, A Thousand Plateaus, and Kafka to detect Miller's spirit of deterritorialization. This thesis is divided into three parts: Chapter One deals with how Miller approaches his line of flight through the nomadic spirit and body without organs. Chapter Two Probes into the consummation of desiring-production through Miller's description of sexuality and humanity. Chapter Three emphasizes the crucial points of the minor literature through the functioning of Miller's language and rhizomatic structure. The final goal of the thesis tries to situate Miller's texts in the free spirit of deterritorialization from the institutions.

在一九七零年代，恐怖文本的盛行曾帶動了狼人小說在大眾文學市場的熱潮。在這股風潮裡，英國女性主義作家安潔拉‧卡特(Angela Carter)的狼人故事可說是同類型作品中的異數。卡特解構以及改寫童話故事，剖析其中關於道德與社會控制的隱喻，同時將狼人故事的元素與童話故事的意識型態結合，創作了四篇批判性強烈的短篇小說「狼人」、「與狼為伴」、「狼女愛麗斯」以及「彼得與狼」。 當時，隨著女性意識的抬頭，以及「狼」的妖魔化形象漸漸淡化，甚至被生態女性主義者(eco-feminist)與野獸女性主義者(beast-feminist)所推崇的情形下，狼人故事的主題也發生了變化。越來越多作品開始描寫女狼人如何奔向自由的懷抱，或是女狼人利用自身的能力對男性展開反擊。「女狼人」滿足了女性對於自然的渴望，也代表了力量。但是卡特卻反其道而行，她不但拒絕書寫女性狼人的主題，反而聚焦在被狼扶養的「狼孩」這種似人非人的議題上。她甚至在作品中暗示了，對女性來說，成為狼人是危險的一件事。 由於過去從未有人同時針對四部作品同時研究，本論文將嘗試以綜觀的角度，剖析為何卡特拒絕女性「成狼」，同時探究卡特筆下的狼人以及狼女的形象，究竟隱含什麼樣的意義。 本論文分為五個章節。第一章介紹卡特的作品風格，以及她為何選用「狼人」作為她解構童話故事的其中一個主題。第二章從卡特的作品著手，探討社會在型塑「狼人」時，大自然的意象是如何被扭曲，重組，變成安裝在異己上面的符號。這篇論文將會使用自創的名詞「象徵性狼體」來說明這個概念，同時瞭解卡特如何呈現這種困境。第三章將會轉而討論當代的女狼人小說以及生態女性主義是如何看待「狼」，而「象徵性狼體」又如何在此種文本裡死灰復燃。另外，本論文將會在第四章探討「狼女」的形象，同時借用德勒茲的「變向」(becoming)觀念，說明為何「狼女」是卡特心目中最理想的女性象徵。最後，第五章將會為前述論點做出總結，指出卡特拒絕女性「成狼」的可能理由。 / The fashion of horror genre in the 1970s has led a corresponding popularity of werewolf stories. During that time, the feminist writer Angela Carter’s werewolf stories gained attention. Carter’s werewolf stories rewrite traditional fairy tales and folklore. She deconstructs the fairy tale pattern, and the heroines have different roles, sometimes they are victims of werewolves, and sometimes they defeat werewolves bravely. However, the female werewolf is rare in her stories. Although in the 70s, modern female werewolf stories, beast-feminism and eco-feminism revalue the werewolf or wolf with positive meanings, Carter refuses to use female lycanthropy to represent the connection between women and Nature. The aim of this thesis is to find out the possible reasons for Carter’s rejection of female lycanthropy. Chapter one introduces Carter’s writing style, and the reason she chooses werewolves in her rewriting fairy tales. Chapter two examines the images of werewolf in Carter’s stories, and argues that the mechanism of ‘symbolic wolf body’ categories and twists nature, and how the society uses it to expel the outsiders. In chapter three, I would explain why the return of ‘symbolic wolf body’ makes modern female werewolf and eco-feminist narratives problematic. Then, by using Deleuze and Guattari’s ideas of “becoming-animal,” I would argue why the wolf-girl (human girls raised by wolves) in Carter’s story is the most ideal figure of femininity in the connection with nature. Finally, my thesis concludes that the exploitation of nature, the misuse of “symbolic animal body,” and eco-feminists’ unjustified perceptions with nature are possible reasons for Carter’s rejection of female werewolves.

《出航》(The Voyage Out 1915) 是維吉尼亞．吳爾芙 (Virginia Woolf) 的第一本小說。就像女主角從倫敦出發航向南美一個虛構的異地一樣，吳爾芙似乎也從此開始了她做為作家的旅行。女主角瑞秋．凡瑞斯 (Rachel Vinrace) 從一個懵懂的中產階級女兒，一腳踏入了未知的大海航程。在乘載著她橫跨大西洋的商船上，瑞秋體驗了與原本平靜生活截然不同的衝擊。當她走向聖塔瑪莉納 (Santa Marina)，她眼中儘是對這個熱帶異鄉的熱情與渴望。在那裡，瑞秋依著自己的步伐／速度與其他的角色相遇、相識、相知，開啟了自己對這個世界的視野。她與泰倫斯．希威特 (Terrence Hewet) 相戀、決定互許終生。然而，一場熱病讓瑞秋在返鄉之前過世。她的靈魂，似乎就此沒入深不見底的大海之中(Woolf 398)。 　　本論文以德勒茲 (Gilles Deleuze) 與葛塔力 (Felix Guattari) 的著作《千高臺：資本主義與精神分裂》(A Thousand Plateaus: Capitalism and Schizophrenia) 中所探討的旅行路線：固著路線 (rigid line)、可彎路線 (supple line)、逃逸路線 (line of flight) 來討論《出航》中角色之間的人際互動。從不同角色交疊橫越的旅行路線中，自我與他者的關係也不斷地在不同的情境之中形塑與消融。《出航》不再只是瑞秋個人的生命成長旅行經驗，更是眾多角色相互影響、體驗、與改變的廣大場域。小說裡表現了柏格森 (Henri Bergson) 所主張的種類差異 (differences in kind)，以及從中所發展出的個體性 (singularity) 價值與溝通的可能性。瑞秋的遊牧旅行軌跡，使她與泰倫斯之間擁有了超越性別差異的結合。在這種動態、開放的情境之下，瑞秋死亡之前的幻想與精神錯亂似乎象徵著逃逸路線所帶出的蛻變：在精神高度凝縮之下，全然的開放、專注於當下、無限接近真我。 不同的路線象徵不同旅行者的選擇以及路線背後的意義。本論文分成五章來探討《出航》裡交織複雜的旅行路線：第一章介紹《出航》的相關評論與背景，並且說明本論文所使用的理論架構；第二章以固著路線和可彎路線的討論為主，帶出絕對差異 (absolute difference) 的意義與價值；第三章探討真正溝通的可能性以及瑞秋從可彎路線出發的旅行軌跡；第四章從瑞秋的旅行起點到旅行終點，以逃逸路線的角度，找出詮釋她的死亡的另一種面向；第五章以瑞秋與泰倫斯之間的「愛」作結，帶出小說最終以死亡來表現生命的苦難與持續性。 / The Voyage Out (1915) is Virginia Woolf’s first novel. Like the heroine’s voyage from London to a fictional town in South America, Woolf has begun her travel as a writer since then. Rachel Vinrace, a daughter of a middle class merchant, plunges into the sea voyage out to the unknown world. In the cargo boat that takes her across the Atlantic, contrary to her original quiet life in Richmond, the interactions with the other crew make a profound impact on Rachel. Stepping onto the soil of Santa Marina, she is full of passion and has a thirst for this tropical foreign land. Here, Rachel encounters, and becomes acquainted and intimate with the other characters. She and Terrence Hewet fall for each other and decide to spend the rest of their lives together. However, a serious fever carries her off on the verge of her return trip. Rachel’s soul seems to “curl up at the bottom of the sea” (Woolf 398). The thesis intends to explore the interactions among the characters in The Voyage Out with the travel lines (rigid line, supple line, and lines of flight) discussed in Gilles Deleuze and Felix Guattari’s A Thousand Plateaus. From the intertwining travel lines of the characters, the relation between the self and the other is constantly constructing and blurring. The Voyage Out is not only the bildungsroman of Rachel but also a vast field for the characters to interact, experience, and become. The novel reveals the concept of differences in kind explored by Henri Bergson and the value of singularity and possibility of communication developed by Bergsonian ontology. Rachel’s nomadic travelling trajectory allows her to form a kind of union with Terrence that is beyond the limitation of gender difference. Under this dynamic and open circumstance, the deliriums and dreams before her death seem to suggest her becoming generated from the lines of flight: in the intensity of her spirit, she is open to the other, focuses on the present, and approaches to the primordial pure state. The thesis is divided into five chapters to investigate the complicated travel lines in The Voyage Out: Chapter I introduces the background of The Voyage Out and its literature reviews, and the theoretical approaches used in the thesis will also be illustrated; Chapter II concentrates on the discussion of the effect of the rigid line and the supple line in The Voyage Out and develops the meaning of absolute difference; Chapter III looks for the possibility of true communication and the orbit of Rachel’s voyage launched from the supple line; Chapter IV begins with Rachel’s point of departure and her point of arrival in order to form another dimension of her death, contrasted with traditional interpretation with the discussion of the lines of flight; Chapter V concludes with the love between Rachel and Terrence and reveals the suffering and continuity of life that the novel tries to display through death.

本文大致分為兩部分，第一部分從羅蘭・巴特談論照片的專書《明室》開始，以刺點與知面的兩種觀看為基礎，討論在刺點的觀看裡觀看者的內部變化，引入德勒茲將身體視為流變的存在的觀點，將羅蘭・巴特視為偶發事件的刺點與德勒茲的「事件」概念接軌，說明刺點的觀看中的無意義，以及觀看者在觀看中的流變。第二是關於刺點中我們同時感受到的純粹感覺，這部分以德勒茲談論繪畫時說到的直接於身體上作用的感覺為基礎，以及在影像上製造感覺形象的方法。並以攝影師荒木經惟的作品和創作方式為例，說明攝影具有拍攝感覺的優越性。並以此歸類出一條與一般紀錄社會共識和知識的攝影不同的，拍攝感覺和無意義的攝影路線。 / This thesis is mainly divided into two portions: The first one begins with the discussion of La Chambre Claire by Roland Barthes, in which he bases the two ways of seeing upon punctum and studium. While elaborating on the inner becoming of the spectator in Barthes’ notion of punctum, I complicate this idea with Gilles Deleuze’s concept of becoming. Deleuze stresses on the body as the event of the being of becoming, which can be connected to Barthes’ punctum as a contingent event. The combination of Barthes and Deleuze helps explicate on the nonsense inherent in punctum and the process of becoming inside the spectator. The second is concerned with the pure sensation integral to punctum. I appropriate Deleuze’s insight on how art affects directly on the body to produce sensation in order to discuss how photography can create the Figure. And we through the illustrations of Araki Nobuyoshi’s photo images and his creative method. In conclusion, I propose that photography is the superior form in capturing sensation, and suggest that, photography has another function, which different from the function of documenting social consensus and knowledge, it does function to capture sensations and nonsense.

在路易斯‧卡洛（Lewis Carroll）的小說《愛麗絲夢遊仙境》（Alice’s Adventures in Wonderland, 1865）中，愛麗絲是個透過夢境冒險於地底的旅行者。在她的旅行中，愛麗絲一直無法掌握仙境中各種事物的意義，而產生了「怪誕」（the uncanny）觀感，因為仙境中的事物總是一方面打破、另一方面卻怪誕地指涉地面上的世界。本論文擬從「旅行時空性」、「旅行本質」與「愛麗絲做為旅行者」三個面向去解讀愛麗絲旅行的涵意。 / 本論文第一章為總論性質的介紹。第二章從心理學潛意識分析討論文學中的「幻見」（fantasy）與「奇幻文學」（fantasy literature）中的旅行主題。本論文主張潛意識與現實息息相關，愛麗絲夢境中的旅行因而帶有真實色彩。本論文以法國哲學家德勒茲（Gilles Deleuze）的「遊牧」（nomadology）與「變成」（becoming）理論為基礎，結合伊斯蘭（Syed Manzurul Islam）從德勒茲理論延伸出的旅行理論，為小說中的旅行主題帶出新的觀點與視野。 / 第三章分析仙境的時空性（spatiotemporality）與時空性對愛麗絲的旅行者角色的影響。伊斯蘭將旅行者分成兩類：遊牧旅行者（nomadic traveler）與靜止旅行者（sedentary traveler）。遊牧旅行者脫離現在（the present），在平滑空間（smooth space）中進行其「變成」過程；靜止旅行者則只侷限於有限時間中，在固著空間（rigid space）的特定路線移動。因此，旅行的時空性影響旅行者成為遊牧旅行者或靜止旅行者。本論文指出，仙境的多重時空性供給愛麗絲成為遊牧旅行者的機會。 / 第四章著重探討愛麗絲的旅行本質與她的旅行者角色，從分析愛麗絲與他者的相遇情形、她的旅行速度與移動，到她在地底世界的「變成」過程。愛麗絲在仙境的「變成他者」（becoming-other）有待商榷，她不斷地侷限自己於維多利亞（the Victorian）的規範中，無法「與他者相遇」（encounter the other），無法以緊密的速度（speed of intensity）進行「去畛域化」（deterritorialization）。儘管仙境的時空特性促使愛麗絲往遊牧旅行的路線前進，但是她缺少擺脫過去記憶與偏見的決定性動作。愛麗絲的旅行擺盪在「變成他者」、成為遊牧旅行者的邊緣地帶。 / 愛麗絲的旅行既不是靜止旅行，也不是遊牧旅行；她有自己獨特的旅行風格，總是擺盪在靜止旅行者與遊牧旅行者的角色之間。她沒有像遊牧旅行者一樣「變成他者」；她處於無止盡的「變成（遊牧）旅行者」（becoming-(nomadic) traveler）過程中。 / In Lewis Carroll’s Alice’s Adventures in Wonderland (1865), Alice is a traveler, adventuring in the fantastic underground under the framework of her dream. Alice’s failure to grasp sense in Wonderland and her constant suspicion of things and inhabitants make her travel an uncanny one, for events in Wonderland always disturb but uncannily refer to those of the above world. This thesis attempts to explore the secrets of Alice’s travel lurking in the dream scenario, identifying and explicating her role as a traveler in the miraculous Wonderland from three aspects of travel: traveling spatiotemporality, the nature of travel and the traveler herself. / Chapter One is a condense, general introduction to the whole thesis. Chapter Two discusses the psychoanalytical theory of the unconscious, the theory of fantasy in literature, and the motif of travel in fantasy literature. The inseparable relationship between the unconscious and the reality will be introduced first. It is this relationship that makes Alice’s travel in her dreamland being effective and possible in the real world. Employing the Deleuzian theory, this thesis takes Gilles Deleuze’s ideas on “nomadology” and “becoming” as the main theoretical framework. Being accompanied with Syed Manzurul Islam’s ideas on the ethics of travel, which is derived from the Deleuzian theory, this thesis takes a step further to develop a new perspective on travel account. / Chapter Three deals with the spatiotemporality of Wonderland, analyzing its spatiotemporal nature and the way it influences Alice’s role as a traveler. Islam divides traveler into two categories—a nomadic traveler and a sedentary traveler. A nomadic traveler is one who eludes the present, undergoing the process of becoming-other on the smooth space, whereas a sedentary traveler is one who travels on pre-set routes of the rigid space within limited temporality. Therefore, the spatiotemporality of a travel will affect the kind of a traveler Alice would be. The multiple spatiotemporality of Wonderland provides Alice with a good foundation to become a nomadic traveler. / Chapter Four concentrates on Alice’s travel and her role as a traveler, analyzing her encounter with the other, her traveling speed and movement, and her becoming in the fantastic underground world. Alice is problematic in becoming-other, since she keeps being captive in the representation of norms received from the Victorian overground which makes encounter with the other and deterritorialization with intensity of speed impossible. Although the spatiotemporality of Wonderland pushes Alice forward to the process of a nomadic travel, she lacks a final move to shake off the confinement of the past memories and preconceptions. Alice is on the brink of becoming-other as a nomadic traveler. / Alice’s travel is neither a sedentary nor a nomadic one; she has a travel of her own, always vacillating between a sedentary traveler and a nomadic traveler. As a sedentary traveler, she is not becoming-other as a nomadic traveler, but on the process of becoming-(nomadic) traveler.

人類書寫歷史，可視為文本不斷細小分割重組的過程，這種斷裂與重組的現象，及至超文本應用後臻至高峰。「超文本」並非單純將書寫媒介由紙張移植至螢幕，而是利用電腦「斷裂」、「交錯連結」、「非線」、「多向」等特質，營造與印刷技術截然不同的文本。它提供文本無比的可塑性，更具體實現了解構理論對「文本」的各種假設。 小說家波赫士曾於1962年假想一種混沌、斷裂、多向、非線性的小說型式;而德勒斯亦於1987年提出「遊牧」理論與「無中心」、「無階層」、「隨機組合」等概念。然而要在印刷小說中建構這種「歧路花園」，無非是緣木求魚，充份切割的傳統文本，充其量只是一堆碎紙片而已。墨梭則成功地以超連結整合碎裂辭片，具體在《勝利花園》中塑造了真正的「歧路」。在其獨特斷裂結構中，不但每個角色都擁有對等獨立的發聲空間，讀者更不再只是聽眾，而可以參與對話，平等發聲。 本論文分為四章，第一章專論超文本定義與演進；第二、三章試從「介面」與「情節」兩方面切入，分析墨梭超文本小說《勝利花園》如何實現德勒斯遊牧敘述與巴赫汀複調理論。最後則就當前超文本研究發展，提出未來展望。 / The history of human writing is a continual process of decomposition and re-permutation, and the process reached its climax after the application of hypertextual technology in the late twentieth century. Hypertext is not the simple transplantation of text from page to screen but an innovative technology which is fragmentary, interconnected, nonlinear and multidirectional. It provides an environment of incomparable textual malleability and further fulfills many deconstructive hypotheses about text. In 1962, Jorge Luis Borges suggested a fragmentary, chaotic, nonlinear and multidirectional narrative for the novel. In 1987, Gilles Deleuze presented the theory of nomadism and suggested the a-centered, non-hierarchic and randomly permuted structure. It was impossible, however, to create such a “Garden of Forking Paths” in the printed novel. The thoroughly decomposed text is nothing more than a heap of contradictory segments of paper. It is Stuart Moulthrop who successfully consolidated the fragmentary lexias with the hypertextual links and created a genuine “garden of forking paths” in Victory Garden. The fragmentary structure of Victory Garden helps the characters in the novel articulate themselves equally and independently, and the reader, the formerly auditor of the dialogue, can participate in the hyperfiction, too. This thesis is divided into four chapters. The first chapter introduces the rationale and the history of hypertext. The second and third concentrate upon the interface and the “plots” of Victory Garden respectively to see how it better fulfills Deleuze’s nomadism and Bakhtin’s theory of polyphony. In the final chapter, the future of hypertextual studies are discussed.

彈幕（Danmaku, danmu），是一種評論分享系統，原生於日本線上影音交流平台，其直接覆蓋在影視文本的文字符號文化展現特殊觀影型態。隨著影片播放過程以及彈幕隨機出現，使用者於觀影當下必須隨時改變閱聽焦點來理解瞬間變化的內容，意義生產更加複雜。 彈幕影片呈現出高度流動的觀影文本與觀影狀態，然則現行分析影視文本、媒介、閱聽人研究尚未針對三者變動交互關係－亦即彈幕與影視文本交疊的型態，及閱聽人的接收歷程與反應進行深入分析。Deleuze和Guattari的塊莖思維強調物質與概念的生成（becoming）與裝配（assemblage），以力量的關係作用構成動態的世界觀。據此，本研究設計一個詮釋「流動性」的研究架構，用以同時探究彈幕文本的瞬間形變與使用者觀看影片的瞬間審美體驗。 本研究將彈幕文本與使用者視作兩部「機器」，透過情動力（affect）串聯彈幕、影像內容、使用者異質感受交雜變動的歷程。研究最後提出「嬉遊文本」與「文本人」的概念來說明塊莖式審美的意涵，以及未來的可能應用。 / Danmaku, or Danmu, is a comment-sharing system originating from Japanese online video-streaming platforms. It constitutes a specific viewing state. Videos are covered with texts and symbols, which keep varying and breaking the connotation and denotation of meaning. Danmaku also complicates the perception of the audience. However, such frequently changing viewing contexts have never been studied thoroughly.To illustrate the interrelation among media, texts and audience, this study aims to develop a “fluxional” research framework. To interpret “sudden” metamorphoses of clips and “sudden” visual experiences while people are viewing Danmaku films, this study takes Deleuze and Guattaris’ figurative concepts of rhizome as main research perspectives. Rhizomatic thinking focuses on the “assemblages” of physical objects and metaphysical concepts as well as how they are “becoming,” which all together constitute a dynamic worldview. In this study, Danmaku films and the audience are both seen as “machines”, through which the “affect” flows. The “affect” forms various rhythms, which energize the constant changing of the content in a video, arousing instant sensation and comprehension. In the end, this study brings up “collective play script” and “text-er” to conceptualize the context of Rhizo-aesthetic experience, in a hope to offer a new approach to understand new media interface and content design.

赫爾曼．梅爾維爾(Herman Melville)的小說《白鯨記》(Moby-Dick, 1851)以其極富深度的思維吸引著讀者，並將捕鯨船上的生活百態萌發為哲學領域的思考。《白鯨記》富有多重意義的特徵使之不乏多面向的解讀，其中若以「海上旅行」作為分析的視角切入，《白鯨記》的成就將益加彰顯。《白鯨記》體現了旅行者如何因心態的不同影響其感知，在伊息默爾(Ishmael)所重述的故事中，以「遇見他者」(encounter the other)的論點觀之，能夠促進存在於伊息默爾與亞哈船長(Captain Ahab)之間相異處的瞭解。自兩者身為彼此殊異的旅行者的對比中，探討旅行者是否真實地「遇見他者」與經歷轉變的過程，本論文將伊息默爾視為能夠真實「遇見他者」的旅行者，亞哈則因其狹隘的復仇心態導致他無法獲得「遇見他者」的機會。 　　緊接著檢視不同旅行者的探討後，對於旅行者更深層的審視將以德勒茲(Gilles Deleuze)與葛塔力(Félix Guattari)的「游牧理論」(nomadology)進行推論，從游牧推衍的概念如：「戰爭機器」(war-machine)與「國家機器」(the State apparatus)，適以處理由伊息默爾、亞哈船長與莫比．迪克(Moby Dick)所構築的關係維度。以啟迪於游牧學的反抗思維進行分析，使得亞哈的捕鯨之旅不再僅是被動地受對莫比．迪克的仇恨牽引，更是蘊藏著亞哈本身具備的能動性。游牧理論能夠開展無法以偏執狂(monomaniac)化約亞哈的特質，讓對亞哈追逐莫比．迪克的解析更形豐富，亞哈不僅具備「國家機器」的控制作為，也擁有「戰爭機器」的抵抗能力。此外，本論文更援引德勒茲與葛塔力的「變成動物」(becoming-animal)理論藉以瞭解亞哈與莫比．迪克之間可能的（變成）關係，「變成」(becoming)理論的應用並非強調外在型體上的相似，而是闡述亞哈身處與莫比．迪克居中關係內所經歷的非形體轉變，亞哈透過「逃逸線」(lines of flight)的模式，使之身處「變成莫比迪克」(becoming-Moby Dick)的進程，藉以顯示其強烈欲望的能量流動。 　　總體上，本論文旨在將「游牧」與「變成」理論的特質帶入《白鯨記》的文本中，產生進一步的對話空間，能使讀者從僅視《白鯨記》為單純冒險式的捕鯨敘事中進入「游牧思想」體現的思辨過程。 / Herman Melville’s Moby-Dick (1851) captivates readers with its exuberance and renders the experiences of shipboard life into a source of philosophy. Moby-Dick bears manifold characteristics worthy of exploration. Among the multiple entries into the literary research, Moby-Dick’s achievement becomes evident when being analyzed from the perspective of sea journey. Moby-Dick manifests how a traveler’s mind-set influences her/his perception along the way on the sea journey. In light of encounters with the other, Ishmael’s recounted narrative assists in the understanding of the distinction between him and Captain Ahab as different travelers. The contrast between Ishmael and Ahab concerns whether they really encounter the other and undergo transformation. This thesis considers Ishmael as a traveler who really encounters the other while Ahab keeps his one-track mind-set on his revenge, which halts the chance for his encounter with the other. Following the examination of different travelers, Gilles Deleuze and Félix Guattari’s nomadology would be applied to further the reading of travelers. The triangular dimension among Ishmael, Ahab and Moby Dick is interpreted with the concepts derived from nomadology such as a war-machine and the State apparatus. Mainly focused on the power of resistance highlighted from nomadology, Ahab’s whale hunt deserves more attention to mobility rather than to the passiveness channeled by his revenge upon Moby Dick. More than what the monomaniac can show, the theory of nomadology would potentially enrich the analysis of Ahab’s pursuit of Moby Dick. Ahab plays both a role of the controlling force like the State apparatus and a role of the resisting power like the war-machine. Besides nomadology, Deleuze and Guattari also employ becoming-animal to suggest the possible inspirational resonance between Ahab and Moby Dick. Instead of an emphasis on the physical resemblance, “becoming” sheds light on the incorporeal transformation which Ahab undergoes within the in-between relationship with Moby Dick. Through his “lines of flight,” Ahab has been involved in becoming-Moby Dick to assert his energy flow out of the intense desire. Overall, this thesis aims at generating more dialogue by bringing nomadology and becoming in the context of Moby-Dick. This incorporation would allow readers to consider Moby-Dick as the manifestation of Deleuze and Guattari’s “nomad thought” rather than as a mere whale-hunting story of adventure.