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| Title: | 理解網路文化中的無意義：愛恨交織的觀點
Understanding the Meaninglessness in Cyberculture: A Perspective of Ambivalence |
| Authors: | 陳長弘
Chen, Chang-Hung |
| Contributors: | 黃厚銘
Huang, Hou-Ming
陳長弘
Chen, Chang-Hung |
| Keywords: | 網路文化
重複
碎形理論
愛恨交織
倒錯
集體
超我
Cyberculture
Repetition
Fractal theory
Ambivalence
Perversion
The collective
Superego |
| Date: | 2025 |
| Issue Date: | 2025-08-04 15:13:54 (UTC+8) |
| Abstract: | 本論文關心網路文化中日益興盛的無意義行為及其社會心理機制。在網路上，人們不僅著迷於那些有趣與充滿意義的貼文，更對某些無意義的廢文難以自拔。他們會宣稱這篇貼文很廢、這部短影片很難看，但還是樂於瀏覽這些內容。針對這些無意義行為，本論文主張須引進Robert Pfaller的愛恨交織理論，才能理解為何人們明知這些行為是無意義的，卻還是為此著迷。可以說，正是因為無意義的否定性構成倒錯的享樂條件，並使他們更沉浸在倒錯的遊戲之中。
本論文首先定義三種無意義行為：過度重複、複製文與反串文，接著透過Jean Baudrillard的碎形理論指出網路文化中意義與時間因果的雙重失序，以描繪當代網路文化中無意義的基本特徵。Baudrillard主張，意義與價值的喪失的出神運動下，主體陷入精神分裂的狀態。本研究則主張，倒錯更能解釋當代網路文化中無意義的發展。對此，Pfaller援引Octave Mannoni的「我知道……但還是……」倒錯公式，並結合Johan Huizinga的遊戲理論說明：在遊戲中主體將幻覺委任給不真正存在的他者，自己則保有「這只是個遊戲」的知識優越，並透過對遊戲的恨加強對遊戲的著迷。在實踐層面，主體表現出重複與替代兩種強迫官能症特徵，背後的心理機制實則為透過他者享樂的倒錯。
然而，Pfaller並未發現其理論中的他者與社會學理論中「集體」的關聯性。由Émile Durkheim與mob-ility的理論觀點出發，可以看到愛恨交織理論中的他者既作為象徵層次中不真正存在的天真觀察者，也同時作為想像層次中的集體社群。透過精神分析關於超我與自我理想的構想，網路集體善變性質的同源性得以被揭露：無論是倒錯的享樂，或是對倒錯行為施以道德譴責，都源於超我的命令。
對於集體超我命令形塑的網路文明，本論文主張知識啟蒙無助於消滅無意義倒錯行為中的攻擊性。若要理解網路文化中這些令人困擾的無意義行為，需要借助愛恨交織的觀點，並開展對網路文化的倒錯分析。
This thesis focuses on the increasing prevalence of meaningless activities in cyberculture and their underlying social psychological mechanism. On the internet, people are not only fascinated by the interesting and meaningful posts, but also obsessed with the meaningless shitty posts. They may claim that the post is shitty, or the reel is bad, yet without stopping to browse through them. To understand these meaningless activities, it is necessary to introduce Robert Pfaller’s theory of ambivalence to understand the reason why people are fascinated by these meaningless activities despite the awareness of it. In fact, it is the negativity of the meaningless activities that constructs the condition of the perverse enjoyment, and thus immerse them into the play of perversion.
To detour the foundational characteristics of the meaninglessness in contemporary cyberculture, I first define the three meaningless activities: over-repetition, shitposting and trolling. On the other hand, Jean Baudrillard’s fractal theory points out the loss of order of meaning and temporal causality. Baudrillard suggests the subject who loses the referential point of meaning and value in the ecstasy of communication may fall into the position of schizophrenia. On the contrary, this study claims that it is perversion that explains the development of the meaninglessness in contemporary cyberculture more precisely. Quoting the formula “I know well, but still the same…” from Octave Mannoni and combining it with Johan Huizinga’s theory of play, Pfaller tries to illustrate that the subject in play delegates the illusion of play to a virtual other, thereby preserving his better knowledge by insisting that the play is just a play. This distancing, expressed as a hatred toward the play paradoxically serves to intensify the subject’s fascination with it. In the practical dimension, the subject exhibits the two characteristics of obsessional neurosis: repetition and substitution; however, the underlying structure of the subject is a perverse one that enjoys through the Other.
Nonetheless, Pfaller misses the relation between “the Other” in his theory and “the collective” in sociological theory. The perspective of Émile Durkheim and mob-ility theory shows that the Other in the theory of ambivalence is not only a virtual naïve observer at the symbolic level, but also the collective at the imaginary level. Moreover, through the conception of ego-ideal and superego in psychoanalysis, the homologous structure of the capricious internet collective could be revealed: the perverse enjoyment and the moral condemnation of it are both derived from the superego’s imperatives.
For the internet civilization structured by the collective-superego imperatives, this thesis advocates that the enlightenment of knowledge cannot get rid of the aggressiveness in the meaningless perverse activities. To understand these disturbing meaningless activities, it is necessary to introduce the perspective of ambivalence to do the psychoanalysis of the perverse cyberculture. |
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| Description: | 碩士
國立政治大學
傳播學院傳播碩士學位學程
111464009 |
| Source URI: | http://thesis.lib.nccu.edu.tw/record/#G0111464009 |
| Data Type: | thesis |
| Appears in Collections: | [傳播學院傳播碩士學位學程] 學位論文
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| 400901.pdf | | 8194Kb | Adobe PDF | 0 | View/Open |
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