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  • It’s hard to walk down the street these days without witnessing someone so enthralled with themselves

    最近當你走在街上時,你經常會看到有人對自己如此癡迷,

  • that they can’t help but take a picture, or 20, of their own mug.

    以至於他們非得拍一張,或甚至二十張關於他們扮鬼臉的照片。

  • The compulsion to take selfies is a relatively new development in society,

    想要自拍的衝動是這個社會嶄新的發展,

  • a progression from the days when one had to rely on strangers to snap the perfect picture.

    相較於以往,那時我們還要依靠陌生人來捕捉最完美的照片。

  • Selfies have become a way to narrate our own existence:

    自拍已經成為一種敘寫自己存在的方式:

  • we post them on social media and frantically hitrefreshto see who’s liked itdesperately seeking validation.

    我們將它們放在社群網站上,並且瘋狂的點擊「重新整理」來看看有沒有人按讚-我們竟是如此渴望得到認同。

  • Despite the novelty of it all, the impetus behind taking selfies is quite old.

    儘管自拍是一件新穎的事,但它背後的原動力卻相當悠久。

  • Taking selfies isn’t just about avoiding interaction with strangers,

    自拍不只是避免和陌生人互動的方式而已,

  • it’s a mandate to give meaning to our behavior, to confess the truth of our inner existence.

    它更是一個賦予自己行為意義,並且將自己內心的真實想法與感受表達出來的舉動。

  • French philosopher Michel Foucault argues that we have become a “confessing society.”

    法國哲學家米歇爾.傅柯認為,我們已經逐漸成為一個懺悔型的社會。

  • Unlike some who argue that were hoodwinked by those in power to believe someofficialtruth,

    有些人認為我們被有權力的人蒙蔽,以至於我們傾向於相信某些給定的或官方的事實,

  • Foucault argues that the confession generates these truths within ourselves.

    但傅柯指出,藉由懺悔,我們自身便產生了真理。

  • The confession originated in the Christian Church during the Middle Ages,

    懺悔的傳統源自於中世紀的基督教教會,

  • where one was required to tell their sinister desires, acts and thoughts.

    在那裡,人們被要求要訴說自己心中最陰險的慾望、行為和想法。

  • The confession was a ritual that changes the person who articulates it; it exonerates, redeems and purifies them.

    懺悔的儀式改變了這個言說者,它使他們得到解脫、被寬宥並且也被淨化。

  • The power lies with the priest, who listens, yet says nothing.

    過程中,權力掌握在牧師的手裡,他只負責聆聽,卻一句話也不說。

  • In this act, it is the confessor who admits to wrong-doing, not an authority who accuses one of a crime.

    在這個行為中,是懺悔人自己承認這些不好的想法或行動,而不是由一個權威來進行指控。

  • That, dear viewer, happens to be a very effective way to make sure that people aren’t up to no good.

    正是這樣,我親愛的觀眾,恰好成為一種確保人們沒有為惡的有效方法。

  • It is so effective that the act of confession then spread to our schools, hospitals, even to our families.

    這個方法是如此有效,以至於懺悔的文化迅速地散播到校園、醫院,甚至進入家庭之中。

  • We began to confess about more and more, not just our crimes but our ailments, our motivations, our dreams.

    我們開始對更多事情進行懺悔,範圍不再限於我們的罪,而延伸到我們的病痛、動機與夢想。

  • Confession became so ubiquitous that we internalized it.

    懺悔是如此無所不在,以至於我們開始將它內化。

  • Were no longer looking for validation from a priest, but in the eyes of our peers.

    我們不再從牧師身上,而是從我們同儕的眼中尋求認同。

  • We love to talk about ourselves, we no longer need to be compelled to.

    我們開始愛談論關於自己的事,而那並不是因為我們被權威強迫。

  • We have saddled ourselves with the obligation to tell the story of who we really are -

    我們開始覺得有義務要交代自己真實的模樣,

  • and what better way then a quick selfie in the restroom?

    這其中又有什麼比在廁所裡迅速自拍更好的方法呢?

  • Foucault uses the confession to illustrate one of the ways in which power is fragmented.

    傅柯利用「懺悔」這個概念來闡述權力被瓦解的其中一種方式。

  • While many would argue that power emanates from the top downwards,

    許多人認為權力是由上而下的傳播,

  • Foucault argues it also emanates upwards from ourselves.

    但傅柯認為它同樣也由我們自身從下而上的散發。

  • There exists the prevalent idea that today we are more free to discuss sex, drugs and rock n’ roll than our prudish past.

    有一個流行的說法是:相較於我們過份保守的前人,時下的我們在談論性、毒品與搖滾樂時更加自由。

  • Not so, argues Foucault.

    並非如此,傅柯這樣宣稱。

  • After all, the confessional demanded we enumerate our sins in the most vivid descriptions.

    畢竟,懺悔的儀式要求我們以最鮮明的描述來列舉我們的罪。

  • Later, in Victorian England, doctors and their patients couldn’t stop talking about those naughty behaviors.

    日後,在維多利亞時期的英國,醫生和他們的病人們總無法停止談論這些小癖好。

  • It was never a question of not talking about these things,

    談論這些性、毒品等議題從來不是個問題;

  • it was always a question of when, where and how we could talk about them.

    相反地,何時、何地以及我們如何討論這些事情,才是問題所在。

  • The way that we talk about ourselves is both dictated by power and, at the same time, creates power.

    我們談論自己的方式既被權力主宰,同時也產生權力。

  • Power isn’t a bad guy that needs to be defeated, it’s a set of relations that determine how we think, talk and act.

    權力並不是個應該被擊敗的壞傢伙,它是決定我們如何思考、如何言說以及如何行動的一連串關係。

  • What can and cannot be said?

    什麼是可以或不可以被敘說的呢?

  • How must we say it?

    我們又該怎麼描述他們?

  • Every time we take a selfie, were confessing to society, and participating in those very same relations.

    每當我們自拍時,我們也在對這個社會進行懺悔,並涉入這些關於思考、言說與行動的相似關係中。

  • These things aren’t simply determined by a Bureau of Selfies,

    這些事情並不是由「自拍局」來決定,

  • but in the truth that we produce as we talk about, and take pictures of, ourselves.

    而是在我們在討論自己或自拍時所呈現出的真實來決定。

  • When we take selfies, are we simply exercising our freedom of expression?

    當我們自拍的時候,我們只是在履行表達意見的自由嗎?

  • Or are we confessing to the world around us in a way that limits us?

    或者,我們只是在以一種同時會限制我們的方式,對這個世界進行懺悔呢?

  • What inner truth do your selfies reveal, dear viewer?

    那親愛的觀眾,你的自拍照又揭露了些什麼關於你的內在呢?

It’s hard to walk down the street these days without witnessing someone so enthralled with themselves

最近當你走在街上時,你經常會看到有人對自己如此癡迷,

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B1 中級 中文 英國腔 懺悔 自拍 傅柯 權力 談論 牧師

【生活知識】自拍背後的哲學:為什麼我們喜歡自拍? (Why Do We Take Selfies? - 8-Bit Philosophy)

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    Jacky Avocado Tao   發佈於 2015 年 09 月 29 日
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