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Modern Life, Modern Woman

十九世紀末的巴黎所彰顯的城市現代性在於其時
間與空間上的快速變異;交通的便利使大量人口
迅速由鄉村移往城市,硬體建築的革新帶來空間
上的變化;而在這個百貨公司快速興起、奢侈品
開始普及化的年代,巴黎女人以各種新興的服飾
與化妝技巧美化自己的行為也被視為是劃時代的、
現代性的一個面向,更成為當時繪畫的主題(
現代性的一個面向,更成為當時繪畫的主題(如
James Tissot即有一系列以巴黎女人為主題的畫
      Tissot即有一系列以巴黎女人為主題的畫
作)
Parisienne = modern femininity
The “Parisienne” became the generic term
for describing the essence of a particularly
modern, peculiarly French form of
femininity, which could, ostensibly,
encompass women of all classes by a
shared je ne sais quoi, a quality which
none could put their finger on but all
professed to recognize when they
encountered it. (Tamar Garb, Bodies of
Modernity)
Modernity)
(Continued)
The “Parisienne” connoted an urban creature,
whose tantalizing presence and mysterious
allure was linked to the enchantment and
potential dangers of the modern metropolis. Tied
to the ascendancy of Paris as a cultural and
commercial center and of the urban bourgeoisie
as the newly empowered ruling class, the
“Parisienne” had become one of France’s
principal exports by the 1880s. Frenchmen
claimed that women were a hundred times more
feminine in Paris than in any other city and a
whole industry developed dedicated to
spreading their charms abroad.
Juxtaposition of modern femininity
 and the modern symbol of Paris
Jean Beraud’s In Front of the Eiffel Tower (1892)
sets up visual parallels between the corseted
and erect figure of the “Parisienne” and the
newly proclaimed emblem of France’s
technological and aesthetic prowess: “Paris was
proud of both its tower and its woman and the
conjunction of the two conferred grace and
elegance on the steel structure while confirming
the fashionability and metropolitan chic of its
female subjects.”
Fashionable women in crowded
        public spaces
What does a man look like beside his wife?
He, black, plain, dull, smelling of cigars.
She, pink, elegant, sparkling, her rice
powder wafting all around her the perfume
of ambergris? Does he not look like his
own cook in his Sunday best?
        --Nestor Roqueplan, Parisine
        --Nestor
(Continued)
The ordinary dress of a man is so much
simplified that . . . when he mixes with
women, he looks like a humble grub
crawling among the flowers.
If man had the right only to clothe himself,
then woman has the right to ornament, to
embellish herself, and to introduce a little
brilliance into the dullness of modern life.
(Octave Uzanne, The Modern Parisienne)
She had become necessary for the
smooth functioning of the economy
 The department stores and shopping
 arcades offered an unprecedented array of
 goods aimed at seducing women and
 creating in them the desire to consume
 luxury goods indispensable to their identity
 as women. France’s fashion industry and
 all its ancillary enterprises depend on the
 credibility of the “Parisienne” as a living
 monument to modern femininity.
Tissot’s Shop Girl
The door between the inner feminine sanctum
and the predatory world of the exterior is open,
revealing the interpenetrability of these spheres.
(Her purchase over, she herself re-enters the
                                   re-
world of exchange in which she is perused,
assessed and, if she’s lucky, desired.)
The transparency of the glass shop front
provides another barrier which, while forbidding
entry, facilitates the interchange of looks, indeed
places the interior on display for the passer-by
                                        passer-
and potential customer.
女性主義者發現的疑點
從店員身型看來應該都穿上了(無頭)
從店員身型看來應該都穿上了(無頭)模特兒
身上展示的緊身衣,以符合時尚要求的理
想女人體態
店員之一在和外面的男性對看, 另一正面
展示的店員目光則迎著未被畫出的女顧客,
準備把她買的戰利品交給她, 而觀畫者所
佔據的位置不正是未被畫出的女顧客的位
置?於是我們硬生生被召喚到這幅聯結了消
費、 時尚與慾望的畫作中
Window shopping (léche vitrine)
                     (l    vitrine)
        =licking the window
The association of sex and shopping
Women were thought to have a voracious
appetite for shopping.
The penetration of the interior by the “licking” of
the external viewer’s gaze is symbolized by the
curious little griffin placed at the corner of the
table. This masculine presence, comically
echoing that of the coachman, is shown with a
long curled tongue which is lewd in its
association.
Superficial sovereign?
Attended to by her galley-slave of a
                    galley-
husband, she is the superficial sovereign
who presides over the pleasure palaces of
the city. While man’s material wealth and
power is attested to by the glamour and
sophistication of his female companion, he
is at the same time constituted as a
servant worshipping at the shrine of the
idol he has created.
公領域與私領域真的互相穿透了嗎?
公領域與私領域真的互相穿透了嗎?
Her function was to be seen and her ideal
milieu was the public spaces of the city:
the boulevards, parks, balls, shops,
theatres and salons for which Paris had
become famous. There are no
representatives of the mother or the
devoted wife. They are conceived of as
belonging to the private sphere.
The Fetishized/Commodified Body
Young Woman Powdering Herself,
           1890
The Eiffel Tower
十九世紀以來大胸部便是satire
十九世紀以來大胸部便是satire or bawdy humor的嘲笑主題、
                           humor的嘲笑主題、
  畫作中的香水瓶與香粉撲是對於女性smell bad的嘲弄
  畫作中的香水瓶與香粉撲是對於女性smell bad的嘲弄


  The nipple of the right-hand breast is half
                    right-
  revealed as its coloration is suggested through
  the transparent bodice by a flurry of warm pink
  dots.
  doubling of forms:
The hairdo consisting of two mounds (cleavage)
A mysterious light halo (aureole)
The ample double chin
The mirror on the table as a duplicate of her
  person
Male gazing subject vs.
  Female object’s to-be-looked-at-ness?
                  to-be-looked-at-

畫作本身是男性慾望的展演,但偽裝成對
modern life的呈現:畫中人是秀拉的
        life的呈現:畫中人是秀拉的
mistress (Madeleine Knobloch)(為此畫當
                    Knobloch)(為此畫當
模特兒時懷有秀拉的孩子),此畫與當時
流行的入畫題材因此並無二致:都在呈現
女性為男性打扮、甚至為男性金錢所收買
的狀況;秀拉友人更表示畫中牆上的花本
來畫的是秀拉自己,後來才改成花,X
來畫的是秀拉自己,後來才改成花,X-ray
鑑定專家的說法則不一,有的認為確實可
以看到秀拉影像的殘跡。
Manet’s The Garter, 1878-9
            Garter, 1878-
The Beauty of the Devil
The mask of femininity could
easily be peeled back to reveal
the hideous face of death. (See
Felicien Rops’s Street Corner, c.
1880s)
問題

時尚女人是快樂自得的戀衣癖?
還是為強迫性購買行為所苦的
歇斯底里者?
Disavowal in Fetishism
戀物就是女性 (母親) 陽具的替代。這機轉發生的
        母親)
經過是小男孩不願承認他看見了女性沒有陽具的
事實。不,這不是真的:因為如果女性是因為被
去勢才沒有陽具的話,那麼他自己擁有的陽具豈
不也處境危險?為了反叛這樣的情況,他對陽具
這個特別的器官本能的防護,使他的自戀情結油
然而生。如果認為小孩在這觀察之後,對女性有
陽具的信念卻沒有絲毫改變,這看法是不正確的。
他仍然保留這信念,但同時也放棄了它。兩者的
衝突下,一項妥協達成了。是的,在他心中,無
論如何女性是有陽具的,但這陽具和以前的陽具
不再相同。某種事物被指派為替代,取代了舊有
的位置,也承繼了前者的重要性。
(續)
正常的情況下,接受了去勢恐懼的小男孩
會進入伊底帕斯化的過程,知道不能依附
在母子共生的想像階段,也就是說戀母有
可能會使他的強大對手—父親—
可能會使他的強大對手—父親—將其去勢,
所以小男孩會發展出對父親的認同,以期
自己長大後能夠擁有母親以外的其他女性
作為其慾望客體;而戀物癖者則是從這樣
的常軌中逃逸,他們對自己的陽具所投注
的自戀使其不能處理瞥見女性生殖器所造
成的去勢恐懼,因此選擇相信女性也是有
陽具的。
(續)
為了要否認這個他們明明已經看見的事實,戀物
癖者所採取的折衷之道—
癖者所採取的折衷之道—當然不是在意識層次選
擇這麼做,而是根據潛意識法則的引導—
擇這麼做,而是根據潛意識法則的引導—便是堅
持相信女性有一個不同於他原先所認定的陽具,
也因此替代陽具功能的戀物就出現了,透過這個
戀物,他把原先應投注於生殖器官的性滿足轉從
戀物身上得到。佛洛依德認為男性戀物癖的對象
物常常是女性的內褲,原因在於那是女性把衣物
卸盡、露出沒有陽具的真相的前一刻,在這一刻,
他還是可以相信女性是有陽具的(phallic),所以他
他還是可以相信女性是有陽具的(phallic),所以他
選擇了這個關鍵物為戀物
戀鞋癖
戀物者在昇華與完全的壓抑之間採取了一
個中間位置,例如戀腳癖或戀鞋癖者原本
可能是有聞腳指頭的習慣,喜歡腳指中間
的分泌物所散發出來的味道,但這種「變
態」的衝動是必須被壓抑的;對此,戀物
者採取部分壓抑的做法,也就是把氣味所
帶來的快樂壓抑掉,把沒有味道的、乾淨
的腳或是鞋子加以理想化,並昇華為戀物。
戀衣癖
戀衣者亦然,佛洛伊德以一個幼時嗜看母
親褪去衣服的戀衣者為例,說明當這種窺
看慾以及對母親的愛戀必須被壓抑的時候,
這個男孩就發展出了戀衣癖:他所感興趣
的其實是不穿衣服的狀態,而他想要滿足
的則是觀看的驅力——
的則是觀看的驅力—— 一種透過觀看脫衣
而能滿足的驅力,但是當這個驅力必須被
壓抑的時候,他不想看,也不想想起這一
切,於是他轉向服裝崇拜 。
(續)
佛洛伊德認為世上有一半的人都可以歸類為戀衣者,因為
「所有的女性都是戀衣者」,女性戀衣者壓抑的是被看的
慾望,因為希望被看的慾望也是得要被壓抑的;所以,同
理,壓抑想要被看的慾望之後,阻止她被看見的衣服反而
就被提昇為戀物:「只有如此我們才能明白為什麼即使最
就被提昇為戀物:「只有如此我們才能明白為什麼即使最
聰明的女性對於流行時尚的要求還是沒有抵抗的能力。對
她們來說,衣服取代了部分的身體,而穿同樣的衣服只是
意味著別人能展現的她也能,只是意味著我們期待女性所
必須具備的一切,在她身上都可以找得到……否則我們將
必須具備的一切,在她身上都可以找得到……否則我們將
無法理解為什麼很多女人,會跟隨著時尚的要求因而想穿,
或真的穿上,一件件不能展現她們的優點、不適合她們的
衣服」 (1988: 156) 。
女性戀衣癖的正面意義
如果戀衣癖彰顯了「我們期待女性所必須具備的一切,在
她身上都可以找得到」,那麼等於是讓女性得以透過戀衣
癖使自我融入女性特質的規範,也就等於是一種正常的、
對女性有益無損的機制 (McCallum, 1999: 55),更何況如
                                 55),更何況如
果女性戀物癖能讓她們覺得與其他女性無異,讓她們確信
每個女人都一樣、都沒有欠缺,那麼戀衣癖等於是指向了
一條通往完整的道路 (McCallum, 1999)。女性戀衣者展現
                           1999)。女性戀衣者展現
了在公眾的期待 (public expectation) 與個人的渴望
(private aspiration) 之間協商的本事:如果女性明知某些
衣服其實不適合自己,穿上去會使自己看來很可怕,但她
還是堅持要穿,也許是因為她要顯現自己關於流行時尚的
知識相當豐富,顯現她知道什麼商品正熱門。
(續)
事實上她也許正試圖在可被接受的領域上展現她
對於知識的掌握,也因此等於在自己想當一個博
學的主體這樣的慾望,以及社會不期望女性知識
豐富的壓力之間,找到一種折衷之道。(1999: 54)
豐富的壓力之間,找到一種折衷之道。(1999:
換句話說,女性戀衣癖對流行時尚的認知與實踐,
一方面拒斥了社會認為女性不該知識豐富這樣的
定見,一方面又選擇了在社會比較能接受的領域
內——如服裝打扮——展現她們的知識,等於是
 ——如服裝打扮——展現她們的知識,等於是
巧妙地在各種矛盾之中尋找到協商之道。
時尚女性的召喚與偷竊癖的關聯
Camhi在探討十九世紀末、二十世紀初的現代性衝擊與百
Camhi在探討十九世紀末、二十世紀初的現代性衝擊與百
貨公司女性偷竊癖的關聯時(“Stealing
貨公司女性偷竊癖的關聯時(“Stealing Femininity:
Department Store Kleptomania as Sexual Disorder”),指
                                       Disorder”),指
出了在現代性的城市經驗裡,百貨公司快速興起,而「奢
侈品的民主化」(“democratization
侈品的民主化」(“democratization of luxury”) 也變得可
能——大量生產的新興技術,使得對更多人而言,更多的
  ——大量生產的新興技術,使得對更多人而言,更多的
商品不再是不可得的。城市人口裡各種階級交雜,百貨公
司裡也是奢侈與便宜的商品並陳,階級身份的界限於是彷
彿可以踰越,消費者的迷惘與身份危機卻也在此產生,因
為各種商品塑造出了一種追求時尚的環境,召喚著女性消
費者打造出一個符合時尚的女性身體,然而不論是勞動階
級或百貨公司的員工,其實都沒有足夠的經濟能力來消費
這些女性服飾或商品,面對這「不斷地被打造、又總是還
不夠女性的身體」(1993:
不夠女性的身體」(1993: 32) 所持續發出的種種召喚與要
求,偷竊癖就成了一種可能的反應
(續)
百貨公司煽動女性購買新商品的慾望、控管對時
尚商品的消費,傳染病似的百貨公司偷竊癖可以
看成是對於百貨公司的這種社會角色做出了一種
極端的反應。如同歇斯底里者一般,百貨公司偷
竊癖只是把社會所規範的女性性別推至其最極端
的結論:女性消費者毫無抵抗之力,女性性別完
全受到販售的物神化商品所形塑與蠱惑 (1993:
33) 。
女性偷竊癖的行為等於是對當時的社會秩序提出
一種質疑——社會所規範的所謂女性特質,讓女
一種質疑——社會所規範的所謂女性特質,讓女
性不管是用買的還是用偷的,都得不斷用商品來
製造與維持女性特質的假象。
製造與維持女性特質的假象。
General Theory of the Neuroses
 For an external frustration to become
 pathogenic an internal frustration must be
 added to it. The external frustration
 removes one possibility of satisfaction and
 the internal frustration seeks to exclude
 another possibility, about which the conflict
 then breaks out. (The tendency to conflict
 arises from the development of the ego,
 which rejects these instinctual impulses.)
Hysteria
簡化地說,如果感受到(
簡化地說,如果感受到(性)被動帶來的不快但卻無
法以主動的方式來處理這種不快,就可能造成歇斯
底里的症狀。小孩所面對的成人多半會把小孩化約
為僅只是他們慾望的物件,讓「它等於沒有自己的
存在可言」(Verhaeghe,
存在可言」(Verhaeghe, 1999: 50),也就因此造成
                       50),也就因此造成
了不快的感受,這時如果小孩主動採取種種愉快的
幻想,或許就可以處理他們所想要逃避的被動/不
快,不過這對男性或許可行,對於被社會要求應保
持被動的女性就不是一直行得通。
(續)
就佛洛伊德來看,兩性天生其實都是具有
主動的陽剛氣質,但女性在青春期之後被
迫要學習放棄主動、轉為被動,這種對於
主動的放棄、對性慾的壓抑就可能產生種
種hysterical symptoms。從精神分析的觀
            symptoms。從精神分析的觀
點來看,許多女性其實都對於性別身份有
著一定程度的焦慮感,換成精神分析的術
語就是有著歇斯底里的傾向。
(續)
從拉岡的觀點來看,歇斯底里牽涉的則是一個
Am I a man or a woman?的問題:在父權中心
                woman?的問題:在父權中心
的社會上要得到肯定,其實是需要諸如積極進
取、主動出擊等陽剛特質的,但女性若是想得
到這類的肯定,往往會有一種僭越的感覺,會
困惑於自己是否和別的女性都不同、是否缺乏
女性特質?也因此會設想有Ideal Woman的存在、
女性特質?也因此會設想有Ideal Woman的存在、
想去符合The Woman所應具備的條件,雖然
想去符合The Woman所應具備的條件,雖然
The Woman根本不存在、不可能有一套定義何
    Woman根本不存在、不可能有一套定義何
謂女性的方式。
(續)
. . .「與一般想成為『一個』女人 (“a” woman) 的女孩相
    .「與一般想成為『一個』
較,歇斯底里者想成為那女人 (The woman),而這也就是
                       woman),而這也就是
一切問題的開始」(Verhaeghe,
一切問題的開始」(Verhaeghe, 1999: 48):因為要成為
                          48):因為要成為
「那女人」,就得解開關於女性之謎,找到絕對代表女性
的意符。我們可以想見,歇斯底里的女性等於是在兩極之
間掙扎,一邊眷戀男性 主動的一面,一邊又苦苦壓抑這
一面,而她同時還面臨了另一個困境,那就是她所找到的
「每一個答案都是不足夠的」(Verhaeghe,
「每一個答案都是不足夠的」(Verhaeghe, 1999: 62)。杜
                                 62)。杜
而 (Joël Dor) 認為,為了達到理想女人的境界,歇斯底里
的女性無止盡地追尋完美,她想成為能夠喚起他者慾望、
「能夠使他者著迷的、閃亮的對象物」(1997: 81)。
「能夠使他者著迷的、閃亮的對象物」(1997: 81)。
(續)
更重要的是,由於她要求的所謂的完美,其
實是由「文化與意識型態的刻板印象所支撐
著的,而其中首要的就是把美麗與女性特質
在本質上作連結」(1997: 84),因此衣服珠
在本質上作連結」(1997: 84),因此衣服珠
寶也好,角色扮演也好,只要能夠遮掩不完
美以便企近女性特質的,都是歇斯底里者掩
飾的工具:「所有的東西都可以派上用場,
只要能夠讓原本沒有吸引力的,轉變成能吸
引他者目光的」(1997: 86)。
引他者目光的」(1997: 86)。
(續)
但是這樣對完美的追求並不能帶來任何心滿意足的喜悅,
而是一連串負面的自我評價:「『我看起來真糟』
而是一連串負面的自我評價:「『我看起來真糟』、『我
的身體應該要像這樣』
的身體應該要像這樣』、『我的臉應該要像那樣』等等」
                  我的臉應該要像那樣』
(1997: 84)。換言之,「說到要達到完美的理想,歇斯底
       84)。換言之,「說到要達到完美的理想,歇斯底
里者可說是對自己最嚴苛的評審。沒有什麼美麗得足以一
掃不完美與過失的痕跡。這種暴虐的要求無可避免地導致
了徵狀的出現,其中最明顯的就是歇斯底里者對任何事情
永遠顯得猶豫不決」(1997: 85)。該穿哪一雙鞋子、哪一
永遠顯得猶豫不決」(1997: 85)。該穿哪一雙鞋子、哪一
件衣服,每一件小事的答案可能都需要訴諸他者 (1997:
86)。因為根本的問題出在她的陽剛傾向使她無意識中覺
86)。因為根本的問題出在她的陽剛傾向使她無意識中覺
得僭越到男性權威的領域,所以反而會以事事求證(男性)
                 ,所以反而會以事事求證(男性)
他者來作為一種補償, 彷彿自己仍是需要依賴男性指引
的被動女性。
The double-edged nature of
       double-
       modern femininity
The city constituted her stage. It was here that
she performed her part, always aware of being
watched, always watching herself. Her
appearance was her most precious possession
and it was her appearance that she devoted all
her energy and attentions. Women were
simultaneously deified and enslaved by a
system of exchange which depend on their
consumption of commodities while they
themselves were commodified.

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