異界的分裂點：迪力羅小說《名稱》中康德式沙德現象與巔峰經驗

Difference of the Void as Otherness: On Kantian-Sadean Enjoyment and Sublimity in Don DeLillo's The Names

本論文藉由迪力羅小說《名稱》，探討康德純粹理性這個神秘崇高精神體在現實世界全盤實踐時，為何總充斥類似沙德式恐怖的暴力與死亡。從拉岡《精神分析的倫理》探究的巔峰慾物，這潛意識基層的動力，來比較形而上的神聖異界，這兩種非文字的異界是屬於不同的層次。這之間存在著結構符號化後僅存的殘餘物，真實層，會形成一個看不見的區隔，而這結構內部殘留的最低點容易被主體誤認是形而上最神聖的狀態。這隱形的牆讓主體以為心領神會的天界聖音，也許可能只是真實界真實層的魔音在混淆主體的判斷力。拉岡在第二十講座似乎認定上帝這觀念就是思維的一種暗爽，否定了康德形而上的純粹理性。筆者試圖解釋極端祕教徒集體瘋狂的神祕兇殺案，似乎是康德純粹理性內部逆轉的現象。這些極端秘教徒終究演變成類似沙德變態理性的殘暴，四處行兇，並非遵從上帝意旨，而是掉入巔峰慾物負面暗爽攻擊慾望的殘暴現象。沙德的暴力問題是是主體在跟理性內部暗藏的殘餘物迎面衝突，而主體卻誤以為已領悟上帝神聖的純粹理性。

This paper aims to explore the question of how the Kantian Pure Reason would in practice turn out to be Sadean terror in Don DeLillo's The Names. Using the concept of the Thing in Lacan's Seminar VII, I would argue that the unrepresentable void of the Other in the subject which in fact remains as the structural excess that resists symbolization may be easily mistaken for or confused with Kantian pure reason of transcendental idealism, or a priori, which also exists as a void beyond the empirical phenomenon. In DeLillo's novel those cultists who claim they have directly obtained God's pure reason might mistake the devilish voice of the death drive for the voice of God.