有關災難、邪惡與救贖的一些唯物神學的思考－讀宋澤萊的《血色蝙蝠降臨的城市》、《熱帶魔界》

Some Materialist-Theological Reflections on Catastrophes, Evil and Redemption-Reading Tser-lai Sung's ＂The City Where Blood-red Bats Descended＂ and ＂The Tropical World of Demons＂

10.6637/CWLQ.2012.41(3).13-49

黃涵榆(Han-Yu Huang)

靈視 ； 救贖 ； 邪惡 ； 聖靈 ； 災難 ； 意／異象 ； 唯物神學 ； catastrophes ； evil ； materialist theology ； redemption ； Spirit ； theological vision

中外文學

41卷3期（2012 / 09 / 01）

13 - 49

繁體中文

自八○年代以來，宋澤萊的小說慣用以魔幻寫實的手法，描繪神學與宗教意味濃厚、深富政治與文化批判目的的災難與鬼神意／異象。即便到目前為止已有不少這方面的評論，但大多欠缺較為完整連貫的理論架構，以統合處理小說中的神學靈視、善惡爭鬥、集體行動與救贖希望。針對這些不足之處，本文將開展唯物神學觀點來閱讀宋澤萊《血色蝙蝠降臨的城市》與《熱帶魔界》。第一部分將對現有的一些主要的研究進行評述，著眼於美學形式風格與激進的神學思考及政治文化批判的密切關連，並指出不應以對號入座的方式視小說為作者「個人的」宗教信仰歷程之無縫的對應與再現，甚至是套入藍綠、統獨、外來本土、台灣中國的意識形態光譜。第二部分透過「歪像」(anamorphosis)的理路構築神學靈視的理論基礎，要強調的是一種非主體中心論的、牽涉到身體的實質變異以及本體性斷裂或失序的經驗（而非只是單純的觀點或認知的轉換），以此分析小說中有神學靈視體驗的角色如何參與對抗邪惡與現實改造的行動。本文接下來將進一步藉由謝林(F. W. J. von Schelling)哲學，鋪陳出紀傑克唯物神學的理路，著眼於對現實物質世界有著激進極端關懷的神學的介入，而非通往超越性的域外或所有矛盾衝突終告消解的空靈的、虛無的、亦是封閉的世界。本文以此理路分析小說中邪惡的問題，並且「檢視」、而非「印證」小說中的神學經驗，開拓有別於對號入座式的閱讀更寬廣深入的視野。

Tser-lai Sung stands out from other Taiwanese writers with his signature use of magical-realist techniques to visualize catastrophes and religious experiences. A lot of commentaries and academic researches have addressed this subject, but few of them have come up with a coherent theoretical framework to think synthetically about theological visions, battles between good and evil, collective agencies and redemption. In response to such a lack, this article proposes a materialist-theological reading of Tser-lai Sung's ＂The City Where Blood-red Bats Descended＂ and ＂The Tropical World of Demons＂. The first part of this article examines the close tie between aesthetic stylistics, theological views and political-cultural critiques, offering a critical review of a few studies in Sung's fiction. In light of the concept of ＂anamorphosis,＂ the second part theorizes about theological visions with a view to demonstrating how they involve radical decentralization of the subject, becoming of the body and gaps of ontological order. Hence, the focus shifts to how Shao-hsiung Peng, one of the two novels' protagonist, embodies radical evil. The last part of this paper explores the issue of redemption from Žižek's materialist-theological perspectives based on his updated interpretation of Schelling's philosophy. The ultimate concern of this article is how radical theological intervention to transform material realities, instead of a self-enclosed, nihilistic world free of antagonism, is possible in these two novels of Sung's.

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