「在壞的時間過個好生活」：南投縣國姓鄉南港村的日常倫理的探討

Living a Good Life in Bad Times: A Study of Ordinary Ethics in Nang-gang Village, Guoxing, Nantou

南投縣國姓鄉南港村這個鹿茸產值高居台灣首位的小村莊，原本深深依賴著親屬和熟人網路的運作以養鹿，然而1999年的921地震天崩地裂的破壞力硬生生中斷了南港村民日常生活。人類學對日常倫理的研究指出，當生活世界損壞讓村民必須面臨生活處境為何如此的詢問，這是一個倫理詢問的時刻，促使個人行動，讓個人與社區生活過得更好的倫理處境。日常倫理的研究強調當世界充滿了暴力和危險時，只有回到日常生活才能找到希望和行動，而這個日常生活不是如同震後最常被提到的所謂往前看、拋諸腦後的生活世界，反而人們是要回到它、照顧它、在其中發掘生存倫理的地方。然而，倫理主體總是在傅柯式的權力規訓（disciplinary power）體制與道德規範（moral norms）下行動，主體一方面因為由外而加的體制獲得主體性和自由，卻也會在這個過程中面臨緊張、衝突和模糊，試圖從中找到較好的生活世界。在此理解上，本文描述了地震多年後南港村二種方式重組天災和人為所導致的日常世界變動，一個是個人回返舊有模式來拼湊對變動世界的理解；另外一個是社區要找出新的養鹿的方式，無論是社群經濟或投入競爭型的營利公司以迎向新的挑戰。我嘗試指出村民從個人與社區二個層面，在日常生活平淡無奇的行動裡逐步重整自己和自己、自己和他者的關係，重回安身立命的倫理世界，以及其中所發生的協商、矛盾和調整。

Nang-gang Village, Guoxing, Nantou, a small village but with the highest deer antler yields on village base in Taiwan, had close kinship and intimate networks for raising deer, which has been broken down in the wake of a devastating earthquake in 1999. “Ordinary ethics” research in anthropology has demonstrated that people are in a position to ask themselves an existential question of why they end up being here, and this is an ethical moment when people need to stop and consider how to act ethically in order to make the world inhabitable again. It focuses on the everydayness where people can incubate hope and action to alternate from violence and danger, and yet it is not the everydayness that was similar to normalcy loud claims demanded to return back to after the earthquake, but a world that people would work on, perform certain practice, and develop a new existential ethics. On the other hand, needless to say, a reflective subjectivity is made possible by disciplinary regime and moral norms in a Foucauldian sense. Subjects enact her freedom to act under the truth regime, but are certain to experience tensions, conflicts and ambiguities from within and without, when making a better living world. Taking cues from ordinary ethics research, this article shows two paths villagers in Nang-gang Village have materialized to rebuild their disrupted world thanks to natural disaster and man-made measures. One is what I call a (re)fashioning of changing world from old modes of activities; the other is to create new ways of raising deer to meet new challenges, whether it is a community-oriented economy, or it is a profit-driven business. I aim from these two paths to demonstrate the negotiations, struggles, and attunements villagers have grappled with in making themselves into a new ethically appropriate daily life not only in the eyes of themselves, but also for others.