感性之存有、情感的「此性」與世界構作：以新自由主義秩序下的魯凱人為例

The Being of the Sensible, Haecceity of Affects, and Worlding among the Rukai of Taiwan

本文關注魯凱聚落中，不同世代居民對週遭環境或世界中超乎常理的現象產生了分歧的解釋，透過對生活空間中靈之意象的感知、魯凱人對靈的觀念摻雜漢人對魂的觀念來表達非主體的情感，以及在道教喪葬儀式中出現部分附身的突發事件等場景，指出他們對於人與世界的分歧認識，蘊含其思維方式出現了存有論的混雜。除了社會、經濟、歷史力量的作用，本文探究人類學是否可能從更根本的層次，分析並掌握當代地方社會的居民對於人與世界的認識樣態所呈現的存有論混雜？首先，筆者援引Descola對存有論體制的討論，釐清與說明魯凱人在思考上的分歧混雜了不同邏輯，但當事人卻不認為有所矛盾。其次，從人們對空間的感受與認識，以及魂與靈做為表達情感的意象為出發點，筆者延續Deleuze與Guattari的論點，將發生（occurrences）區分為主體與（即使是混雜的）文化形式所在的實際性平面，以及情感的力與「此性」（haecceity）所在的虛擬性平面。藉此分析這兩個平面如何透過連接、分離或統合方式而運作，筆者指出蘊含不同時間性的兩個平面彼此組裝而運作，創造複數的多重性，組裝新實在，並且蘊生世界構作。

This article is concerned with the divergent explications, offered by the Rukai of different generations, of the paranormal phenomena in their daily lives. Drawing on the ethnography of their sense of the spiritual, their hybrid and conflated view of Rukai and Taiwanese notions of spirits and souls, and the unexpected occurrence of semi-possession during a Daoist funeral, I show how these ontological mixtures come into existence with respect to Rukai people’s diverse ways of knowledge-making in their encounters with people, spiritual beings, and the world. Apart from the working of the related socio-economic forces, I aim to explore the following question: How might an anthropologist effectively analyze and then capture how these ontological mixtures are taking place and working in Rukai villagers’different ways of encountering people and the world? Rather than following in the footsteps of the studies which explain supernatural phenomena in line with the rational perspective prevalent in naturalist philosophy, I suggest taking the milieu as an assemblage of different terrains and planes to sort out what is going on in the in-betweenness of the milieu.
Firstly, in terms of the clash between the divergent views on spirits, Rukai villagers with different educational backgrounds offer two contrasting interpretations, one of a world filled with spirits, and the other transparent to a scientific and rational account. To the former, the regional space they live in is experienced as an affective space where spirits and the souls of the dead wander along, interacting with and affecting the living in various ways. To the latter, the space they live in appears sort of ambivalent, in that most of the time it seems as physical and rational as any other place, yet the analogical logic such as five elements and their efficacy upon the landscape is regularly applied with no apparent contradiction. In face of this, I employ Descola’s thesis on ontological regimes to clarify the characteristics involved in the hybridity of local ways of thinking, and to explain why the working principle in the analogist regime allows no contradiction to be felt or sensed on the part of the rationalist. Based upon this, I follow Deleuze and Guattari in distinguishing the plane of subjects endowed with cultural forms from that of the haecceity with affects so that it is possible to map a cartography of this affective space out of the assemblage of these two planes.
Secondly, with the occurrence of an unexpected death along with unconventional mortuary arrangements in a non-Christian family, the image of spirits and souls becomes the object for mourning on the part of the family and relatives, in spite of religious belief and epistemic stances. The dream image of the spirits or souls for some living people demonstrates the affective relationality with the dead, while for others the dream image reveals the inevitability of mortality beyond the dreamer’s will-power shown in the dream image.
Thirdly, and even more significantly, during the Daoist mortuary rites the intrusive episode of semi-possession of the bereaved by a Rukai ancestral spirit, on the one hand greatly disturbs the assumed temporality, or Chronos, with the goal to heal and raise the dead to the pure land promised in the logic of ritual performance; on the other hand, such an episode introduces a different temporality, or Aeon, which resists the unending passing of the present Chronos, and in which the haecceity of affects, temporarily actualized in the stylized acts of walking and sobbing by the possessed, instantly and violently interrupts the rites in order to make affects and their appearance in the emotions seen and felt among the participants.
By way of ramifying the levels of the performances in the rite into the plane of subjects and that of haecceity, I discuss how these two planes are related either by disjunction or conjunction, and thereby come to make multiplicities in a milieu brimming with differential temporalities. Furthermore, these performances bring forth the assemblage of a new reality, making them conducive to worlding in a contingent, non-totalizing manner.