他與牠的翻譯蒟蒻
他與牠的翻譯蒟蒻
2024/06/09
2024/07/06
<b>解密寵物溝通</b>
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"desc": "<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> <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> <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> <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> <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> <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> <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> <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> <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。 <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。 <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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"desc": "類似與「動物」相關的神話故事在世界各地皆有流傳,這或許便是這許多神話故事的起源,當人遇到超出自己認真範圍外的絕望時,便相信著某個事物是造成這一切的原因,並祈求祂(牠)不要降下災禍。<br><br>回到漢人信仰,至今在台灣廟宇仍常見的虎爺信仰。虎爺是在台灣較為常見的動物神,通常會供奉於神桌或主神神位的下方。虎爺的主神一般來說是土地公和保生大帝,這與他們與老虎間的傳說故事有關;然而再虎爺信仰跟隨來台漢人進入台灣後,衍生了許多新的傳說故事,於是虎爺的信仰便在台灣變得普遍。<br><br>高佩英的博士論文《台灣漢人社會動物神靈信仰與文化研究》便提到虎爺得各種面貌,如以自身兇猛威武的形象,常可以驅逐癘疫,鎮邪除煞;或跟隨保生大帝的信仰,出現了能治病的傳說。",
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"title": "貓狗是寵物,牛豬是食物?",
"desc": "<span><b><i>「所謂『非我族類』。你知道這什麼意思嗎?意思就是說,我們和牠們的中樞神經樣態非常類似,甚至能透過這些類神經生物彼此溝通。告訴我——對,看著我的眼睛:你認為我們真的有權利圈養他們、屠殺他們,然後若無其事把他們的屍體吃掉?」</i></b>——伊格言《零度分離》</span>",
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"desc": "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>",
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"title": "人類和動物的靈魂是平等的嗎?",
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"desc": "在佛教的觀念裡面,輪迴轉生的主題並非靈魂,而是八識裡的第八識阿賴耶識,阿賴耶識儲存著生命的善業、惡業,決定輪迴的方向。靈魂是擁有意識的,所以和阿賴耶識的概念有所不同。<br><br>然而佛教中的六道為輪迴所前往的方向,其中畜生道就是所謂動物。有說法畜生道在輪迴為一種比較接近懲罰的結果,前世太愚癡的眾生,死後多數感在畜生道受愚癡報;又或者「墮入」畜生道是為了還前世的債而來。<br><span><br>關於動物是否具有靈魂的討論仍眾說紛紜。聖經馬太福音8:32:<b><i>「耶穌說:去吧!鬼就出來,進入豬群。」</i></b>有人認為,人是有靈的,所以鬼可以附在人身上;而後鬼附在了豬身上,代表豬也是有靈的。也有人說動物有生命氣息,但是沒有所謂的靈魂。</span>",
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"desc": " 精神分析裡將夢視為和潛意識的延伸,若寵物也會做夢,我們能不能推測他們也具有靈魂呢?1965年,法國科學家邁克爾·朱維特(Michael Jouvet)和J·F·德洛姆(J F 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>",
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"title": "人類並非世界的中心,我們卻一直假裝如此。",
"desc": "<b><i>「觸及生態災難的各種臺灣科幻小說,從各種切入點警示科技可能造成的衝擊;然而災難情境中出現的各種動物們,也許看來麻煩或甚至可怖,也許隱沒在出於人類本位思維的論述中,但牠們總已是與人類連結的人外存在,呼召人類對牠們作出回應,思考自身是以什麼方式在思考人類有意無意形成的各種連結,察覺人不僅不可能獨立存在,甚至可能是所謂麻煩的根源,進而開始思索承擔自身在連結中的倫理責任。」</i></b>——林宛瑄〈思考我們思考的方式:臺灣科幻小說中的動物〉<br><br>林宛瑄在文章中提到多篇科幻小說中的例子來提到科幻小說中「人/獸」的分隔如何被模糊。如同他提到黃海的《最後的樂園》中,社會利用動物進行殘酷的實驗,並習以為常。又刻畫飢荒時人鼠爭食甚至人吃人的慘況,並引用卡夫卡「人類的祖先是猴子」之說。顯現人的「退化」或者「本性」與獸無異。",
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