激情
很多人知道巴塔耶（Georges Bataille, 1897-1962）是怪才。在熱鬧的巴黎文化圈，他的路數獨特，有別于戰后當時強勢的存在主義，為傅柯、德希達等下一代指出新路。他比前衛更前衛，顛覆主體性，追求極致經驗，不斷尋找超越界限的縫隙：搞神圣人類學（差點演出活人祭祀）、參與超現實主義運動（但跟布賀東決裂）、自創「普遍經濟」理論（超克「匱乏、累積」的經濟思想）、開出尼采新讀法（脫離黑格爾體系）、建構異質文化史、也創作爭議性的情色「極限文本」。 ??《眼睛的故事》（Histoire de l'oeil, 1928）是其中最早、最有名的，生田耕作日譯為《眼球譚》。情節大膽，講十六歲男女主角的激情與逸軌。敘述者說：「我只喜歡那些被歸類為骯臟的」，超越放蕩，歡慶蕩盡與過剩。前半段，故事包括在彼此身上撒尿、在死人身旁交歡等等露骨描寫。后半段，離開濱海家鄉，到西班牙之后，愛與死的交纏更強化，在暴力的斗牛場展現。 ??女主角席夢娜享受用屁股把蛋壓碎的刺激，迷戀被屠斗牛的睪丸，她讓「蛋」（oeuf）和「眼」（oeil）的聲音意義互相流轉。而西方思想里，眼睛作為理性之光的隱喻，也被徹底顛覆。最后，席夢娜引誘、強暴、并和同伴一起勒死年輕神父，甚至挖出死者的眼睛來愛撫身體，還放進肛門和陰部，為巴塔耶著名的「太陽肛門」理論，做了最激烈的注腳。 ??《眼睛的故事》故事簡短，意象卻極強烈。它的性愛描述，不見得能挑起情欲，反而會令人不安，因為「肛門里的眼睛」移動符號象征的位置，挑戰文明接受的極限，質疑意義的可能性。
劇情簡介
很多人知道巴塔耶（Georges Bataille, 1897-1962）是怪才。在熱鬧的巴黎文化圈，他的路數獨特，有別于戰后當時強勢的存在主義，為傅柯、德希達等下一代指出新路。他比前衛更前衛，顛覆主體性，追求極致經驗，不斷尋找超越界限的縫隙：搞神圣人類學（差點演出活人祭祀）、參與超現實主義運動（但跟布賀東決裂）、自創「普遍經濟」理論（超克「匱乏、累積」的經濟思想）、開出尼采新讀法（脫離黑格爾體系）、建構異質文化史、也創作爭議性的情色「極限文本」。 ??《眼睛的故事》（Histoire de l'oeil, 1928）是其中最早、最有名的，生田耕作日譯為《眼球譚》。情節大膽，講十六歲男女主角的激情與逸軌。敘述者說：「我只喜歡那些被歸類為骯臟的」，超越放蕩，歡慶蕩盡與過剩。前半段，故事包括在彼此身上撒尿、在死人身旁交歡等等露骨描寫。后半段，離開濱海家鄉，到西班牙之后，愛與死的交纏更強化，在暴力的斗牛場展現。 ??女主角席夢娜享受用屁股把蛋壓碎的刺激，迷戀被屠斗牛的睪丸，她讓「蛋」（oeuf）和「眼」（oeil）的聲音意義互相流轉。而西方思想里，眼睛作為理性之光的隱喻，也被徹底顛覆。最后，席夢娜引誘、強暴、并和同伴一起勒死年輕神父，甚至挖出死者的眼睛來愛撫身體，還放進肛門和陰部，為巴塔耶著名的「太陽肛門」理論，做了最激烈的注腳。 ??《眼睛的故事》故事簡短，意象卻極強烈。它的性愛描述，不見得能挑起情欲，反而會令人不安，因為「肛門里的眼睛」移動符號象征的位置，挑戰文明接受的極限，質疑意義的可能性。
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