自殺攻擊者的功夫論

Suicide Attack: Asceticism of Militant Theocracy

自古以來，苦修者即被視為一群為了達到超脫的精神境界而自願規律地以克己自制與禁食等方式交託生命。加爾文佛洛德（Galvin Flood）在苦修者共同行為模式的基礎上認為苦修主義是一種紀念過去傳統—印象模糊傳統的表現。他將苦修視為一種表演，而修煉者的行為重演既定的傳統記憶。這樣的表演自然而然地便顯露出傳統記憶所隱涵的模擬兩可以及張力層面。一方面，修練者所欲呈現的表現是一種尊崇最高理想核心的傳統所流傳下來的，另一方面他會發現自己所要克服的模擬兩可與阻礙既存於這種傳統中，而必須運用傳統來超越這種既有存在所帶來的阻礙。修練者只有靠著擊敗超越來自傳統的限制才能達到自我調合，身心靈之流的逆轉╱轉換、超越情境、也同時維護來自傳統記憶的傳承。雖然這種說法的確讓人對苦修主義現象多了一點正面評價，但是卻忽視了苦修實踐所賴以建立的道德緊張（ethical tension）。苦修實踐行動鼓勵僭越常規共識並且具有更享有不受一般法律約束的自由。因此，苦修實踐既會讓人著迷又會讓人憎恨，這完全都是由於它挑戰了多數人的道德判斷基礎。為了揭開苦修實踐固有緊張以及矛盾；這項研究主要以苦修實踐的自殺攻擊為重點，並對這個觀念所引起的相關詮釋與道德疑問加以闡述說明。

Through history, ascetics have been understood as people who submit their lives to a voluntary and systematic self-discipline, abstinence and self-denial ordered to achieving higher spiritual state. On the basis of common patterns found among ascetics, Galvin Flood suggested that asceticism is a performance in which the ascetic performs the memory of a given tradition. The performance per se reveals imbedded ambiguities within the memory of the tradition being passed on. As a performer, the ascetic not only receives a tradition, that shapes him or her at the same time as he or she is challenged by its ambiguities. It is by stepping over and beyond the limits imposed by tradition that the ascetic accomplishes his or her self-integration and saves the memory of the tradition wherein he or she has emerged. While the notion of performance does enable a better appreciation of the phenomenon of asceticism, still it overlooks at the ethical tension on which rests ascetic praxis. The very process that leads the ascetic to reverse the process of his bodily constitution and elevates it to a higher and transcendent realm blesses the transgression of commonly agreed upon consensus and claims a bigger space of out-lawfulness and freedom from common law. Asceticism hence challenges the substratum of common ethics in the same way as it does, simplistic understanding of religion. The reason making asceticism fascinating is the very reason that makes some of its manifestations detestable. To unveil the ambivalence and the outcry for the understanding of the ethical tension inherent to ascetic praxis, this study con-siders suicide attacks as radical ascetic performances. Moreover, it elaborates on hermeneu-tical and ethical questions rising from this perception.