他與牠的翻譯蒟蒻

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"<span><i><b>「我們只認識我們馴養的事物。」</b></i><br>狐狸說——《小王子》</span>&nbsp;<br><span><br>「動物們是否擁有如同人類一般的情感？」作家伊格言在2021年出版的小說《零度分離》其中的一章〈再說一次我愛你〉，鯨豚學家Shepresa最初的智識啟蒙來自這古老的爭論，也帶出小說欲要討論的關於後人類主義、動物心智的存有辯證。</span>&nbsp;<br><span><br>很快地，她的第二次啟蒙接踵而至，西元2018年，一隻叫J35的虎鯨，用牠的頭部推動著自己出生即死去幼鯨寶寶，帶著幼鯨屍體在北太平洋中洄游了十七天，游了1600公里的哀悼之旅後，才放手任其沈入深海。動物學家紛紛表示：這是虎鯨擁有複雜情感的最好案例與實證。</span>&nbsp;<br><span><br>Shepresa將類神經生物植入自己的中樞神經改變了語言模式（虛構），她不再擁有人類的語言，取而代之的是她所有話語都變成了虎鯨的語言。小說的最後，Shepresa臨終之際不斷向身邊的兒子重複一段「聲音」，因為兒子始終無法理解所以她說了很多遍。她的兒子將這段話錄音起來，經過研究人員分析，這段錄音翻譯的結果是虎鯨語言中的「我愛你」。</span>&nbsp;<br><span><br>小說透過科幻設定刻意模糊了人和動物的疆界，更打破了語言的隔閡，讓人類與動物能夠直接的交流，<b>當人類說著動物的語言，人類跟動物的區別在於哪裡。</b>回到現代現實生活中，並不存在「類神經生物」，人們打開和動物對話的可能或許來自近年新興的議題「寵物溝通」。</span>&nbsp;<br><span><br>希臘神話中，忒瑞西阿斯（Tiresias）獲得了天神宙斯賜予的與鳥類溝通的能力，因此能夠預知未來；中國古代思想家莊子、惠施的濠梁之辯，無疑也在說著「人不是動物，怎麼會知道動物不擁有自己的心智呢？」；《小王子》中小王子與狐狸，透過對話與互動加深彼此的關係，讓這段關係變成「獨一無二」。和動物交流的慾望自古以來不斷出現在各種文學作品裡頭，人總是想像著自己能夠真正理解動物的心靈。</span>&nbsp;<br><span><br>寵物溝通的崛起與飼養寵物的生活型態息息相關，人愛著自己的寵物，並試圖理解寵物的寵物的心靈，幻想著與寵物也深愛著自己，寵物溝通的功能正是回應人類的這種慾望，<b>確認自己和寵物獨一無二的親密。</b></span>&nbsp;<br><span><br>本次展覽將帶領各位觀眾重新思考「人/動物」之間的關係用與距離，自人與動物關係的變動作為序章，討論原始生活的泛靈、動物崇拜；信仰與崇拜消失之後，動物作為人類世的「符號」、「物品」、「商品」；最後透過討論「靈魂」的平等性，作為寵物溝通以靈魂作為溝通對象的引言。</span>&nbsp;<br><br>次章將自後人類主義的興起談起，後人類思潮之下，人類重新思考「人類中心」的虛偽，當代的動物又該被定位在人類世的哪個位置？接著將透過社會被景的研究，以「市場需求導向」來解釋寵物溝通在當代興起的原因，並思考「寵物」身分地位的改變。&nbsp;<br><br>第三章我們將深入寵物溝通的過程，帶領讀者一同進入寵物溝通師的視野中，一探寵物溝通師究竟如何和動物進行交流；接著我們將進一步挖掘寵物溝通行為本身，是如何回應人類內心深處對於理解、掌握動物心靈的渴求，甚至於「寵物溝通」其實是人類回應、反思、凝視自身的一個方法，透過寵物的眼睛凝視自身。&nbsp;<br><span><br>終章我們將寵物溝通視為一種工具，反思寵物溝通如何被更廣泛地應用，本展很榮幸邀請到藝術家蔡咅璟授權使用其藝術創作，一窺寵物溝通與藝術創作的可能。<u></u></span>", 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"而在中國的史前文化曾出現「豬」的信仰，源於豬多產、肥碩因此被視為富貴的象徵。而不同的部落會有各自信仰的動物，例如：龍的形象有一說法為兔眼、鹿角、牛嘴、駝頭、蜃腹、虎掌、鷹爪、魚鱗、蛇身，為各種動物的特徵組合而成，或許「龍」便是一個為了某個目的所融合各部落信仰動物而創造出來的生物。因為史前文化曾出現如此多動物信仰，於是許多學者便認為，十二生肖源於動物、圖騰崇拜，如老虎可能是對於力量的崇拜，一如前述的虎爺寄託著庇護人類的願望；羊由於性情溫和，自古便有吉祥、美善的寓意。然而這些信仰與神話慢慢的在人類心中的地位愈來愈下降，許多信仰早已失傳，不過我們的日常生活中，許多傳說、習俗仍可見動物信仰的蹤跡，這些神話與信仰依舊成為當代文化不可抹滅的印記。", "title": "動物的神話", "musicText": "", "musicURL": "" }, "highlight_basic-fnzpdocta0": { "id": "highlight_basic-fnzpdocta0", "type": "highlight_basic", "sortable": true, "primaryObj": { "oid": "ed33834e984b19dec1f0c8646c26289a", "fileType": "image", "fileURI": "https://plaza.openmuseum.tw/files/muse_plaza/muse_styles/w1024/mcode/beb58bdee4860c5929768a4abe504190.jpg?itok=pc6os5UO", "level": "primary", "title": "章節二圖片", "desc": "", "thumbURI": "https://plaza.openmuseum.tw/files/muse_plaza/muse_styles/square_thumbnail_100/mcode/beb58bdee4860c5929768a4abe504190.jpg?itok=1xQbNYeZ", "thumbMediumURI": 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"動畫《銀之匙》中，主角進了農業學校，養了一隻豬命名為豬丼，他一路看著這隻小豬從小到大，細心地照顧，最後豬丼要進入屠宰場之前，和從前一樣輕輕的咬了主角的衣角。<br><br><span>這一情節將「寵物/食物」之間的關係模糊了，往往面對被當作經濟動物飼養的動物時，人類通常不會幫他們取名，因為一旦有了名字就會產生感情，就沒有辦法看著牠如此輕易地被送進屠宰場。<br></span><br>在黃宗慧、黃宗潔合著的《就算牠沒有臉》一書中，舉了韓劇《愛的迫降》中的一幕：女主角跟著士兵出門郊遊時，發現主食是一路上一同行走的小豬，女主角不願意吃這「和他對視過很多次」的動物。他說：「我已經和他對視好幾次了，怎麼吃得下去？」然而最終女主角沒有吃這隻豬，而鏡頭一轉，女主角坐在一旁含笑看著士兵們在河裡歡樂的抓魚。<br><br>這一段劇情引發作者的思考，從「有臉」、「對視過」這種「人性化」的描述，讓我們反思動物們發出的召喚，希望人類給予這個「臉」回應、建立起倫理責任。當我們要剝奪生命時，常要先說服自己，他們只是動物，沒有思考能力，我們會以最小程度的痛苦讓他們死去，來催眠自己。<br><br>在黃宗慧、黃宗潔的〈「可愛動物保護主義」的迷思〉中談到，提到部分倡議動物權利的人認為，貓狗在動物權上擁有過多的特權，甚至擠壓到其他動物的生存空間。因為熱愛貓狗的人，並不同樣熱愛其他生命（動物）。<br><br>然而可愛不完全是一種紅利，可能也是一種原罪。當我們依舊使用人類中心的思維去對待動物，不管是「同伴/野生」動物、「可愛/醜陋」的，都可能遭殃。因為可愛的動物常因其可愛，被迫滿足於人們對可愛的期待。<br><br>如文中舉的一例：約翰．荷曼斯在《狗：狗與人之間的社會學》中舉了《純種狗的哭泣》這部紀錄片，講述1950年代時，被「改良設計」的騎士查理王小獵犬，人們為確保他們能近似十六世紀皇室肖像畫裡的狗，於是這種「可愛」的狗得頭骨小到沒辦法塞下大腦，猶如「十號尺寸的大腦塞進六號尺寸的鞋。」<br><br>即使「化人主義」（動物跟人一樣擁有…）介入思考，但若人類依然從人類中心式的角度去看待動物，而沒有講動物心智的複雜性與差異性考慮進去，擬人化也未必能幫助我們真正理解動物，而只是自顧自地在動物身上尋找人類的特質罷了。<br>", "musicText": "", "musicURL": "" }, 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Delorme)從貓的大腦中切除名為「腦橋」的一部分腦幹，阻止其在快速眼動睡眠階段變得身體麻痺。在這種情況下，貓入睡後不會躺著不動，而是會四處走動，並且表現出攻擊性。這項發現牠們夢見了某些行為。在那之後的一些研究還揭示出類似的情況。獸醫神經學家阿德里安·莫裏森(Adrian Morrison)曾經針對這項研究撰寫過一篇評論，他認為，處於這種狀態的貓會根據刺激轉動頭部。有些貓還會表現出與捕食攻擊時相同的行為，就好像在夢中追逐老鼠一樣。<br><br>2007年，麻省理工學院科學家肯維·路易斯(Kenway Louis)和馬修·威爾森(Matthew Wilson)記錄了老鼠大腦中海馬體的神經活動。他們先在老鼠穿越迷宮時記錄這些腦細胞的活動，然後在老鼠入睡時觀察到相同的神經活動。換句話說，老鼠似乎在睡眠時夢見了在迷宮中奔跑的情景。由於結果非常明確，所以研究人員甚至能夠推斷老鼠在夢境迷宮中所處的位置，並與現實中的迷宮位置對應起來。科學尚未完全證名「靈魂」的存在，然而我們卻接近動物是否存在自己的「意識」，或許終有一天，動物和人類的靈魂將被視為理所當然的平等。<br><br><a target=\"_blank\" rel=\"nofollow\" href=\"http://www.bbc.com/ukchina/trad/vert_fut/2016/01/160105_vert_fut_what-do-animals-dream-about \">點擊查看相關資料</a>", "musicText": "", "musicURL": "", "title": "夢與靈魂" }, "highlight_basic-ff9ga3ezrx": { "id": "highlight_basic-ff9ga3ezrx", "type": "highlight_basic", "sortable": true, "primaryObj": { "oid": "4ee63b0c0d9c154d018a82fdbe7d17c2", "fileType": "image", "fileURI": 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一個以「動物轉向」作為進路之倡議裡分類四個後人類的文化促因：<br><br>1.生態滅絕、氣候變遷<br>2.大規模動物壓迫、生命支配<br>3.生物科技、基因工程<br>4.機器人、人工智慧<br><br>我們可以說，「後人類」是針對於人類中心主義提出的思考與批判。林恩志在論文《人類中心主義批判研究》中提到Richard D.Ryder的說法：自達爾文之後，科學家們不斷強調人類身上沒有什麼特性使得人和動物有所不同。動物和人類一樣擁有感受痛苦的能力，依此說法，Ryder認為動物和我們受苦的方式是相同的。而唯一能夠「合理化」讓動物受苦的理由就是，「錯誤對待」其他的物種能為我們的物種帶來利益。<br><br>而人是如何區別人和動物的差別呢？如前所述，柏拉圖以是否擁有「理性」為由區分人與動物，而錢永祥與〈探索動物權利的新領域〉一文中說：「政治理論的一個核心關注就是權力的使用是不是正當的，權力關係是不是符合正義的要求。現代國家以各種法令介入動物的管理，也容許國民以各種方式使用動物，那麼政治理論是不是也應該問一問，國家對待管轄下的動物方式能滿足正義的要求與期待嗎？」<br><br>「坦白說，政治理論根本不曾意識到這個問題的存在。原因很簡單：政治學從始祖亞里斯多德以降的看法就是，動物沒有語言能力、缺乏理性思考能力，所已動物不可能成為政治社群的一份子，相應的政治理論也就不必思考動物在現代國家中的位置。」<br><br>因此在「後人類」思潮興起的當代，人類應該重新思考德不僅是人與科技的關係，同樣應當思考人與自然、人與動物如何共生、共創，並且一改從前將動物不斷他者（直至物品、商品），而是將動物視為生命的主題，並反省人類自身和動物之間並沒有太大的不同。", "musicText": "", "musicURL": "" }, "theme-yqd0q7yepy": { "id": "theme-yqd0q7yepy", "type": "theme", "sortable": true, "primaryObj": { "oid": "f43ec27d78e7cfabf4da80a979c000b1", "fileType": "image", "fileURI": 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"根據2023年統計，台灣生育率已來到了全球最低。在台灣生育率愈來愈低的情況下，許多人紛紛決定飼養寵物，而這些寵物也不僅是貓、狗，各式各樣包含寵物鴨、蜥蜴、烏龜等分典型的寵物也愈來愈多。<br><br>在寵物當道的年代，人與寵物的關係可能正在持續變動中。以養狗的家庭來說來說，從前養狗的人家多視狗為「看門犬」，將狗以狗鍊、籠子，飼養與家門外。在這種飼養的環境下，狗在人類的凝視之下或許只是一種「看家工具」、「娛樂道具」，而非一個生命的主體，雖然和人類生活在一起，但不會被視為是家庭的重要成員之一。<br><br>近年隨著少子化，寵物有了新的名稱「毛小孩（毛孩）」，對於部分家庭，寵物如同他們的孩子一般，路上可見將寵物放進嬰兒推車、背在身上、買寵物的玩具等飼養習慣的改變，同時居住的空間也離開了髒亂狹小的牢籠，可以進到屋裡一起生活，在這樣的關係下，寵物比起從前單純的功能、娛樂性，更被視為生命的主體。", "musicName": "無", "musicTip": "聽導覽", "weight": 16, "musicText": "", "musicURL": "" }, "highlight_basic-urgwyki3rh": { "id": "highlight_basic-urgwyki3rh", "type": "highlight_basic", "sortable": true, "primaryObj": { "oid": "cbf9d5f065de5dbc31d8b84ffc3305ca", "fileType": "image", "fileURI": "https://plaza.openmuseum.tw/files/muse_plaza/muse_styles/w1024/mcode/d25d7b5e34bf0f6fa91533ee8d30d003.jpg?itok=MQFpT_v7", "level": "primary", "title": "2-2-1", "desc": "", "thumbURI": 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"楊國柱在〈寵物殯葬人格化問題初探〉一文提到：「按此依附關係，照顧者與被照顧者的關係延伸至寵物與飼主之間，飼主不僅為照顧者亦為情感依附者的角色，被照顧者（寵物）會對主要照顧者產生依附情感與連結，飼主亦會在平日的照料、互動過程中，對其飼養的寵物傾吐心事。在此關係堆砌中累積情感，甚而發展成密不可分的角色與地位，如果家人、朋友般。<br><br>當寵物被視為生命的主題時，當生命走到盡頭，該如何說再見也成了一個新的議題。過去「死貓吊樹頭，死狗放水流」的陋習已經慢慢被改變，然而我們對待寵物的離世是否要像親人離世一般燒金紙、誦經、舉辦告別式呢？然而當今寵物殯葬業也仍在發展，或許人該如何面對寵物的死亡還仰賴未來持續探索。", "musicName": "無", "musicTip": "聽導覽", "weight": 17, "musicText": "", "musicURL": "" }, "text-u6vc7dk4ek": { "id": "text-u6vc7dk4ek", "type": "text", "sortable": true, "musicName": "無", "musicTip": "聽導覽", "weight": 18, "desc": "而「寵物溝通」的興起或許便來自於能夠和已逝的動物進行交流，陶榮榕於其論文<br>《<b>我需要讓「你」知道我的愛——初探飼育者運用寵物溝通方式療癒悲傷之歷程與效果</b>》中引用美國知名寵物溝通師Marta Williams「<b>我曾訪問過一隻已經離世的動物，其實這件事我常做，而且我發現，這樣做可以幫助悲痛難忍、無法釋懷的動物友人。</b>」，並肯定寵物溝通對於飼主的療癒、釋懷效果。可見寵物溝通不僅僅是「突然」興起這麼簡單，寵物溝通跟隨者寵物數量增加的潮流，同時對飼主面對寵物的離去起到重要的幫助。不過，寵物溝通或許並非單純的市場導向需求，或許可以進一步地說，寵物溝通回應的是人類內心的慾望，不僅是交流，更是一種凝視自身，反省自我的生命。接下來的章節，我們將引領各位進入寵物溝通的世界，一探寵物溝通師與寵物是如何建立起溝通的橋樑，並且一次反思「人類」、「自我」。", "musicText": "", "musicURL": "" }, "theme-a0addab4b7": { "id": 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"對觀者而言，肖像畫的眼睛是否清楚，會影響到對畫中人物的理解。眼睛被陰影遮蓋的肖像畫，會給人無從理解的模糊、甚至不安", "musicName": "無", "musicTip": "聽導覽", "weight": 24, "secondaryObj": { "level": "secondary", "oid": "cd07a525796954a368d56d0b5f6375c0", "title": "Self-portrait, Rembrandt van Rijn, c. 1628", "desc": "", "thumbURI": "https://plaza.openmuseum.tw/files/muse_plaza/muse_styles/square_thumbnail_100/mcode/9d2cc500fbb415694cbbb2241896e1e6.jpg?itok=DJSIbf1M", "thumbMediumURI": "https://plaza.openmuseum.tw/files/muse_plaza/muse_styles/thumbnail_medium/mcode/9d2cc500fbb415694cbbb2241896e1e6.jpg?itok=t8eg_pvx", "thumbBigURI": "https://plaza.openmuseum.tw/files/muse_plaza/muse_styles/thumbnail_big/mcode/9d2cc500fbb415694cbbb2241896e1e6.jpg?itok=HbjdzfKG", "background": "https://plaza.openmuseum.tw/files/muse_plaza/muse_styles/w1920/mcode/9d2cc500fbb415694cbbb2241896e1e6.jpg?itok=243GoSzb", "mfid": "9d2cc500fbb415694cbbb2241896e1e6", "musicURL": "", "musicName": "", "fileURI": 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