旅者踏上旅程之動機為何？在旅程中追尋之物為何？當他敘述旅行見聞時是否說了真話？而旅者的焦慮從何而來？這些貌似簡單的問題在這篇論文裡，卻呈現了豐富的文學議題。康拉德的中篇<<黑暗之心>>，不論從其旅行之主題，殖民主題，或層層細膩的敘述框架技巧觀之，旅行論述之多面性在此浮現出來，並與當代的後結構理論銜接。這篇論文試圖為一個具長久歷史之文類：旅行文學，做一個往前延伸與往後銜接的工作，在傳統旅行文學偏重主題式的探討架構下，試圖為其添加現代文學理論，特別是有關於心理學、符號學、觀光學、及敘述理論，以挖掘"旅行論說"作為一個文類的複雜多面。此論文架構不僅合適探討<<黑暗之心>>這本小說，也適於一般旅者思索自我的靈魂之旅，讓讀者為此文類擴充架構。 / What sets the traveler on road? What makes him search for the higher truth during his journey? Does he tell the truth while recounts his story? Where does traveler's anxiety come from? How does a traveler's mind change after making a journey? In this issue, those issues can play an important role in the study of literary text. With <u>Heart of Darkness</u> in mind, I will probe into colonial discourse, the neatly embedded narrative frame, and the multi-facet levels of travel narrative. This thesis attempts to adopt some strands of contemporary literary theory, such as psychology, semiotics, tourism, and narratology. By adding new dimension to the time-honored travelogue, this thesis tends to explore the travel narrative as a complex and multifarious form of expression.

本篇論文意在分析綏夫特<<格理弗遊記>>中的主體、客體、卑賤體的再現，嘗試以不同觀點來看遊記主人翁在四次航行中的遭遇。<<格理弗遊記>>為十八世紀著名的旅行文學，而旅行本身即被視作一種譬喻來闡述旅行者與旅行之間的關係。本論文我主要採用克莉斯蒂娃(Julia Kristeva)幾本書中的理論觀點來逐章論述。在<小人國遊記>中，格理弗以旅行者主體去觀察與再現異地事物。其中最顯而易見的是以「方便之計」來救火。此不經意的行為不僅帶入旅行者主體的議題，也進一步檢驗在家與旅行之間的關係。除了旅行者主體之外，格理弗作為一個發言主體背後代表一套語言規則。最顯著的例子是拉普塔與慧駰國的語言系統。此兩國的語言系統以及他們對於某些外在客體的描述提供讀者去了解語言背後的符號意義。除此之外，透過格理弗在慧駰國的所見所聞，尤其是犽猢的無所不在，造成格理弗不僅在身體上也在心理上產生認知的改變。而他的回程也代表著一項重要的意義：格理弗的改變源於他內在卑賤體(abject)的存在，而他的家人更讓他了解到自己是一位在家的陌生人。 / This thesis investigates the representation of the subject/object/abject in Jonathan Swift’s Gulliver’s Travels. In Chapter One, I give a short introduction to describe what and why I want to talk about these representations in this thesis. Following the introductory chapter, Chapter Two explores the representation of the subject and provides a prominent example of Gulliver’s urinating act in Lilliput. This behavior not only constructs Gulliver’s subjectivity, but also helps examine the idea of home. Kristeva’s idea of “the Semiotic and the Symbolic” and Freud’s concept of “fort-da” game are adopted to discuss the dynamics of travel and Gulliver’s traveling subject. Chapter Three examines the way to decode and encode what the strangers speak in alien lands. To address the problem of the linguistic system of the strangers, Kristeva’s idea of “materiality of language” is elucidated. I also offer two examples from the Flappers and the Yahoos to call into question Gulliver’s role as a speaking subject. Foucault’s idea of power and Kristeva’s concept of “genotext” provide a possibility to discuss the relation between the subject and the discourse. In Chapter Four, the representation of the abject is particularly presented by Gulliver’s voyage in the Houyhnhnm-land. The presence of the Yahoos elicits Gulliver’s psychological symptom and problematizes his subject. Moreover, Gulliver’s return to his homeland and his acting-outs suggest that Gulliver is a stranger to himself. Kristeva’s theory of abject offers an effective way to describe Gulliver’s transformation. By focusing on the representation of the subject/object/abject in Gulliver’s Travels, my thesis provides a more newfangled interpretation of this classical text.

筆者發現在台灣當代的旅行文學發展中，作品大多呈現「心遊於物」的主觀心靈活動，且較具個人特色，並值得深入研究的旅行文學作家為：席慕蓉、舒國治和鍾文音。在他們的旅行散文作品中，不但都有自己的表現方式，且含有心物交融的特質，而顯得不同於一般浮泛記實的遊記，能呈顯出特殊的風貌。因此乃激發筆者想深入探討席慕蓉、舒國治、鍾文音三位作家在「心遊於物」類的旅行文學作品上所呈現的最大特色以及貢獻與地位。 本論文主要分為五章： 第一章 緒論：主要說明本文的研究動機、研究範圍與研究方法。 第二章 席慕蓉──鄉愁之心：主要藉由席慕蓉的生平、文學創作與成就，以及「心遊於物」類的旅行文學作品特色，從主題、題材、形式和語文風格等四個面向來探析席慕蓉的旅行書寫特色。 第三章 舒國治──滄桑感懷之心：主要藉由舒國治的生平、文學創作與成就，以及「心遊於物」類的旅行文學作品特色，從主題、題材、形式和語文風格等四個面向來探析舒國治的旅行書寫特色。 第四章 鍾文音──自我追尋之心：主要藉由鍾文音的生平、文學創作與成就，以及「心遊於物」類的旅行文學作品特色，從主題、題材、形式和語文風格等四個面向來探析鍾文音的旅行書寫特色。 第五章 三家旅行書寫作品之比較：筆者欲針對三家旅行書寫作品的主題、題材、形式和語文風格來進行比較，以突顯出三家旅行文學作品的異同之處。 第六章 結論：主要總結整體研究，藉由三家各別和綜合的分析，呈顯出他們在「心遊於物」類作品裡的特色與貢獻，然後進一步說明「心遊於物」類作品在台灣旅行書寫中的地位。 關 鍵 詞：旅行書寫、旅行文學、心遊於物、席慕蓉、舒國治、鍾文音

近年來，有關文學和殖民宰制之間關係的研究一直是文學研究中重要的一個主題。在我論文的序章，阿圖塞有關意識形態的看法就被拿來詮釋這層共謀的關係。身為文學作品中一份子，蜜雪兒•克莉芙的作品《天堂無路可通》卻藉著呈現後殖民情境下的克蕾兒•薩維巨和她家人的故事試著去翻轉和顛覆主導的意識形態。我就針對變易位置、歷史書寫、身份認同三個糾結在整個故事中的重要主題加以討論。 我的論文的第二章是對後殖民漂泊離散的現象和與這現象相關的放逐和移民的概念加以詳細的說明。在這部分中，柯恩關於文化上飄泊離散的四個標準，用來衡量在《天堂無路可通》中薩維巨一家人的移民狀況是很有幫助的。此外，對於「家」這個概念的政治考量也納入這部分的討論中。克蕾兒遊蕩的旅程引導她去思索在她周圍所圍繞的一些問題：其中之一便是對於「歷史」可信度的疑惑，另一個則是對於自己身份認同探究。因此，在第三章中，我探討的是再現的機制和歷史書寫再現的是宰制意識形態。在《天堂無路可通》中，克蕾兒的個人記憶/個人歷史於是成為了對官方歷史可靠性詰問的對抗力量，也提供了另一版本的歷史。 交織在漂泊離散經驗和對歷史和記憶質疑之中的課題是關於身份的認同，特別是文化上的認同。在我的論文的第四章，我所討論的是身份認同形成的過程和文化認同的轉變。在這章中，首先，以「旅行」的概念來解釋克蕾兒的游牧式旅程。接下來，我陳述有關於本質主義者和非本質主義者個自對於身份認同的看法和他們之間對於這個議題的爭論。而他們之間對於身份認同的不同看法正好明白地昭示在霍爾對於文化身份認同的定義中。此外，巴霸創新的「第三空間」和「居中」的想法也納入這部分關於身份認同的討論中。如何去面對由於移民、放逐和飄泊離散所產生的文化認同危機，如何去調合和重建一個新的文化上的身份認同，和如何以這個新的身份認同去詮釋故事中克蕾兒的回歸牙買加是我最後一部分的討論。希望，經由我對《天堂無路可通》這本小說的研究，能提供一些對了解後殖民小說的見解，特別是本於/有關/來自加勒比海的小說。 / The discussion of the relationship between literature and the colonial manipulation has been an important theme in the study of literature in recent years. In the introduction of my thesis, Louis Althusser’s concept of ideology is utilized to interpret this complicity relationship. As a literary work, Michelle Cliff’s No Telephone to Heaven tries to reverse and subvert the dominant ideology by presenting the story of Clare Savage and her family under postcolonial condition. My discussions are aimed at three important themes, displacement, history, and identity, interwoven in the whole story. The second chapter of my thesis is the elucidation of the postcolonial phenomenon, the diaspora experiences, and the relative concepts of exile and migration. In this part, Robin Cohen’s four criteria of cultural diaspora are useful to assess the immigrant condition of the Savages in No Telephone to Heaven. Moreover, the politics of “home” is associated within this part of discussion. What Clare’s wandering journey leads her to is the contemplation of the questions arising around her: of these questions, one is the suspicion of the reliability of “history,” and another is the inquiry about her own identity/identities. So, in the third chapter, I discuss the regime of representation and the historiography as a kind of representation of the dominant ideology. The personal memory/history of Clare in No Telephone to Heaven, then, becomes a counter-force to interrogate the reliability of the official history, and provides another version of history. Interweaving with the diaspora experiences and the interrogation of history and memory is the topic about identities, particularly the cultural identity. In the fourth chapter of my thesis, I discuss the process of identity formation and the transformation of cultural identity. In this chapter, first, Clare’s nomadic journey is explained by the concept of “travel.” Then, I state the thoughts about identity between the essentialists and non-essentialists and the debates of identity between them. Such different views of identity are prominently demonstrated in Stuart Hall’s definition of cultural identity. Besides, Homi Bhabha’s innovative idea of “the third space” and the concept of “in-between” are included in this part of discussion about identity. How to face the crisis of cultural identity out of migration, exile, and diaspora, how to negotiate or reconstruct a new cultural identity under postcolonial condition, and how to interpret Clare’s return to Jamaica by virtue of this new identity, are the last parts of my discussion. I hope, through my reading of No Telephone to Heaven, I might provide some insights for understanding the postcolonial novels, especially the novels of/about/from the Caribbean area.