創傷研究視域下的〈楊思溫燕山逢故人〉再探

Another Look at“Yang Siwen Encounters Some Old Acquaintances in Yanshan”in Reference to Trauma Studies

馮夢龍（1574-1646）《古今小說》第二十四卷〈楊思溫燕山逢故人〉以宋金「靖康之亂」（1125-1127）為背景，雖成於明清易代之前，卻蘊含對於戰亂動蕩及顛沛流離的豐富反思，並與創傷書寫形成強烈共鳴。本文借鑒創傷研究成果，與該話本進行跨學科對話，以冀通過非歐美、非現代的類創傷書寫拓展當今的創傷理論維度。話本中，對於「靖康之亂」期間的極端經歷「緘默」與「言說」兼而有之，提醒讀者破除此類經驗能否言說的二元迷思。而話本人物的反復述說使得極端經歷失焦而不可知，進而衝擊了「目擊」乃至「自我目擊」的可能性。話本中極端過往無以目擊、無從說明，卻又通過「義」這一儒家道德能指對其加以指稱，所產生的張力進一步提醒我們避免陷入極端經驗能否「說出」，亦即能否以能指進行指稱的二元對立思維。

Set against the backdrop of the Song-Jin confrontation during the Jingkang years (1125-1127),“Yang Siwen Encounters Some Old Acquaintances in Yanshan,”twenty fourth story in Feng Menglong’s (1574-1646) Stories Old and New features abundant reflections on resonant experience with trauma that is related to war and displacement. This article engages the story in an interdisciplinary conversation with trauma studies not only to tease out the story’s intricate treatment of extreme experiences that are quasit-raumatic, but also to enrich and broaden contemporary trauma theory through a non-Western and pre modern text deeply invested in trauma writing. Juxtaposing both the total silence over and varied articulations of extreme experiences resulting from the Song-Jin dynastic confrontation, the story goes beyond the dominant dichotomy in contemporary theoretical construal of trauma as either unspeakable or not. The recurrent retellings of such extreme experiences as war, displacement, and death in the story further obscure the potentially traumatizing events themselves. Even though some retellings are putatively grounded in the act of witnessing, their ultimate unreliability ends up fundamentally questioning the act’s possibility, even that of self-witnessing. The impossibility of (self --)witnessing in turn worsens the uncertainty of the extreme experiences’spokenness, a persistent uncertainty that situates them in what the French psychoanalyst Jacque Lacan (1901-1981) terms“the Real.”At the same time, the story also attempts to designate such experiences with the Confucian moral signifier of“inadvertently embedding them in what Lacan calls“the Symbolic.”The extreme experiences’simultaneous situatedness in the two supposedly dualistic orders further reminds us of questioning another dichotomous conception, that is, of trauma as either signifiable or not.