09.小呆子／ENTRANCED CHILDREN

［09］小呆子／ENTRANCED CHILDREN

眼耳都聚精会神地扑在“老师声音”上，一条狗，坐着，深深着迷于它所听到的东西而一动不动。 With its eyes and ears fixed on the Teacher-Voice, the dog, seated, is so fascinated by what it is hearing that it never moves.

在少不更事的年纪，我们的行为总是最规范端正的，那时起我们开始了纹丝不动端坐的漫长生涯，安安静静，排成排。 At a tender age, always on our best behavior, we likewise began a long career of sitting motionless on our bottoms, in silence and in rows.

我们的新名字：小呆子[法语原文：Petits Transies，华师大中译本翻译为“小雕像”。Daniel W. Smith在英译本中翻译为：Entranced Children，即“入迷愣怔的孩童”]。 Our new name:Petits Transies, Entranced Children.

口袋空空如也，只好乖乖听话服从。 With our empty pockets, we obeyed.

不仅是服从老师，更是服从那连老师也要毕恭毕敬听从的知识。 We were subject not only to our masters, but even more so, to knowledge, which our masters themselves humbly obeyed.

他们和我们都认为知识有至高无上的权力，是权威的。 Both they and we assumed that knowledge was sovereign and magisterial.

没有人想过写本专著来聊聊我们对知识的主动服从。 No one would have thought to write a treatise on our voluntary subjection to it.

有些人甚至是受到知识的恐吓，因此而不去学习。 Some were even terrorized by knowledge, and were thereby prevented from learning.

他们不蠢，只是吓坏了。 They were not stupid, but terrified.

我们一定要努力搞明白这个悖论：恰恰是因为知识想要被接受和理解，它才必须要吓人。 We must try to grasp this paradox: knowledge wanted to be received and understood, but for that reason it needed to terrify.

提到“绝对知识”，哲学中有时甚至会用大写字母去强调。它要求我们尊敬地鞠躬，就像我们的祖先曾因君权神授的国王以绝对权力来恐吓而做的那样。Philosophy sometimes even spoke of Absolute Knowledge, in capital letters. It asked that we bow our heads in reverence to it, much as our ancestors were cowed by the absolute power of kings with divine right.

知识民主从来不曾存在过，不是因为那些有知识的人占有了权力，而是因为知识本身就要求了身体自贬，这些身体也包括那些拥有知识的人。 A democracy of knowledge has never existed, not because those who had knowledge possessed power, but because knowledge itself required humiliated bodies, including the bodies of those who possessed knowledge.

身体中最谦虚的，是教师（直译为：教学的身体），他们讲课，让人向不在场的绝对、不可及的总体性跪拜。其他的身体听到入神，呆若木鸡。 That most self-effacing of bodies, the teaching body, gave courses that genuflected to this absent absolute, this inaccessible totality. Entranced, the other bodies did not move.

我们的中小学校、学院和大学已经被书页格式化了，又被直接印刻在身体姿势中的等级秩序重新格式化。肃静和顶礼膜拜。 Already formatted by the page, the spaces of our schools, colleges, and campuses were reformatted by this hierarchy, which was directly inscribed in the body’s posture. Silence and prostration.

身体都聚精会神在讲台上，“老师声音”在那要求保持肃静与一动不动。 The bodies were all focused on the podium, where the Teacher-Voice demanded silence and immobility.

坐下，坐直，静坐。 Sit down, sit up, and sit still.

这个教学等级秩序被如法炮制、重点用于法官掌控法庭、舞台统摄剧院、王座领导朝臣、祭坛控制教堂、壁炉统领家宅……即一对多的控制。 This pedagogical hierarchy is reproduced in the focus of the courtroom on the judge, the theatre on the stage, the royal court on the throne, the church on the altar, the habitation on the hearth … of the multiplicity on the one.

狭椅成排，提供给这些洞穴—制度中无法动弹的身体。圣德尼被定罪时，审判庭就是这样的。 Narrow seats, aligned in rows, for the immobilized bodies of these cave-institutions. Such was the tribunal that condemned St. Denis.

这是行动者时代的终结吗？ Is this the end of the era of actors?

王晓芬：吓人的知识

为了抗议“吓人的知识”，舍赫鼓励我们要让被迫自贬的身体在知识面前站起来，要让被绑在椅子上的身体重新掌握主导权。这也是他在下一节“身体的解放”中所讨论的东西。文化资本的垄断者苦心孤诣地编织知识等级秩序，比如大学排名。要知道舍赫虽然是在巴黎高师念的书，但他却把自己的求学过程描述为“在最好的学校里自学”（见Serres with Latour, 1995:9）。甚至说：“我养成了一个也许看起来有点奇怪的习惯，那就是，比起大家所设想的学习哲学的地方，我倾向于在其他地方学习哲学。我几乎在外面学到了一切，在里面则简直什么都没学到。”（1995:13）或许这也部分解释了为什么舍赫对学术类专业术语如此反感。专业术语是“不道德的”，在他看来，它阻止了大多数人参与对话，“把简单的事情复杂化”，并不一定表现在其内容之中，而是在其形式之内，“更准确地说，是在它所强加的游戏规则里”。舍赫发现哲学一旦进入学术界，它的表达就沉湎于技术性，而一旦离开学术界，就又立刻变得简单起来：“这么看来，比起启蒙时代的沙龙，我们现在分明是更像生活在中世纪。”（1995:25）舍赫还对学术界文理分家表达了自己的不满，指责这种对“片段文化”（fragmented culture）的趣味是“堕落的”（decadent）。（1995:28）对此，舍赫在下文“被教导的第三者”中再次作了详尽阐述。