激放的歡愉與其反面：論德勒茲情感政治中的哀悼和友誼

The Untamed Furor and Its Double: Mourning and Friendship in the Deleuzian Politics of Affect

在德勒茲著名的〈給一位嚴厲批評家的信〉中，他用尼采的「鳥頌」來反擊米歇爾（Michel Cressole）對《反伊底帕斯》的批評。德勒茲對批評的反擊，用歡愉（joy）與愛來對抗罪惡（guilt）與怨憎（ressentiment），說明了情感在德勒茲的政治哲學中佔有最核心的位置。本文從這個批判的互動出發，重新思考德勒茲哲學中幾個關鍵的衝突點：友誼的政治必然起源於對立（antagonism），歡愉的神聖則近乎一神論，不容批判或治療，以及人的加乘（multiplication）中對非（私）人（impersonal/inhuman）本質的堅持。為了分析這些衝突點，我建議我們採取賽菊克所說的「弱理論」（weak theory），或德勒茲所說的「精神分裂的分析」（schizoanalysis），一心二用地聆聽德勒茲哲學中震耳的歡愉與喧鬧狂囂的鳥頌，在這樣精神分裂式的聆聽中聽見的是另一個音樂的可能性──德勒茲歡騰的鳥頌背後是杜波以斯（DuBois）的黑人靈魂哀歌。我回到二次大戰後開創團體治療的精神分析師拜昂（W. R. Bion）的「戰鬥團體」（fight group）此一概念，指出德勒茲式歡愉卻陽剛的政治哲學來自以戰鬥為主體的目的論，而這個戰鬥主體背後則是揮之不去的友誼與哀悼的疊影。德勒茲在〈給一位嚴厲批評家的信〉中所展現的衝突點顯示，政治的歡愉或愛需要一個真正精神分裂的理論框架，在這樣的框架下，我們可以重新結盟──而非分裂──思想與情感，以及在政治上看似對立的兩端：不管是歡愉或憂鬱、理論或個人、集體性或主體性，或是德勒茲的朋友以及他們的「敵人」。

In Deleuze’s “Letter to a Harsh Critic,” he evokes Nietzsche’s birdsongs in The Gay Science to refute Michel Cressole’s critical reading of Anti-Oedipus. While Deleuze’s letter ends with celebration of the spirit of joke and laughter embedded in the birdsongs, he also closes with the insistence that his rebuttal is without ressentiment. Taking my cue from this critical exchange, in this paper, I revisit key points of tension in Deleuzian philosophy: a politics of friendship that is antagonistic from the start, the dictation of joy that tolerates neither the critical nor the clinical, and the multiplication of subjects that is fundamentally impersonal (or, inhuman). I first reframe the Deleuzian refrain of resistant antagonism into what Eve Sedgwick calls a “weak theory,” or in Deleuze and Guattari’s own words, “schizoanalysis,” of politics of friendship. I then join Deleuzian philosophy with W.R. Bion’s theory of the group to analyze the repressed melancholy in Deleuze and Guattari’s utopian concept of affect. I conclude that while the joyful yet masculinist philosophy/politics of joy is energized by the telos to fight mandated by the context of prolonged global civil war, the Deleuzian assemblage is also haunted by mourning and disintegration of friendship. A new politics of friendship, however, emerges from the unsettled tension between friendship and melancholy.