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论文名称: 含蕴、悲苦与满盈:论谭恩美的《喜福会》与《灶君娘娘》中华裔女子的蜕变
论文名称: Impregnation, Anguish and Exuberance:The Repertoire of Chinese American Women’s Transformation in Amy Tan’s The Joy Luck Club and The Kitchen God’s Wife
关键词:
含蕴 impregnation
悲苦 anguish
满盈 exuberance
主体性 subjectivity
蜕变 transformation
男子气概 masculinity
内爆 implosion
踰越 transgression
[摘要]
蜕变的过程对谭恩美的二部小说《喜福会》与《灶君娘娘》中华裔的女子所呈现出的再定
位与追寻主体性是极为重要的。小说中的华裔女子，企图拥有主动的，具辨识的与有力的
地位，并希翼在后现代与后殖民的情境中成为主人。他们不断的面对挑战，建构自我并重
建他们的历史。蜕变过程中的含蕴、悲苦与满盈三大阶段让这些华裔女子能够经历、认知
并确定他们在中国与美国的社会地位，并可提供处于后现代与后殖民时代中的多项重要议
题，擘画出另一折衷文化中，多层视野的展望。
本文在导论中就四大后现代理论加以说明：包括包希亚的模拟、超现实与内爆的理论；拉
岗的想象，象征与真实三阶段的心理分析；傅柯的权力知识论与尼采的权力意识。并分析
谭恩美小说中不同的正面与反面的评论。举出《喜福会》与《灶君娘娘》两部小说中相同
主题的架构，俾便本论文做有力的解读与诠释。
第二章针对男子气概的错误观念，主体性的误认与「温驯的群体」的概念，说明华裔母亲
在父权社会中被教导成「温驯的群体」，而华裔女儿在白人男性统治的社会中亦被教育成
「温驯的群体」的现象。他们均误识其自我认同的主体性。
第三章着眼于男子气概的神话，语言的功效及「上帝之死」的概念。这些华裔女子在面对
婚姻中极度痛苦的悲剧，文化冲突中语言的障碍及信仰的丧失的情况下，被鼓励发出心声
并表达自我成为自主性的团体。
第四章着重在踰越与超然的意识如何为这些华裔女子造就一个满盈的人生。在此阶段的蜕
变的过程中，华裔女子表现出潜在的能量，企图革新其生活方式与身体政治等论述，达成
愿望的实现。尼采的超人哲学具现在他们的个性中，使这些华裔女子在他们的文化背景与
社会中成为有力的一方。同时，傅柯的「美学的存在」提供一新的生活哲学，使这些华裔
女子更能回归中国道统。
本论文的结论以尼采的永恒轮回的学说，企图说明含蕴、悲苦与满盈三大阶段的蜕变过程
是一永恒旋转的轮轴，经历这些蜕变的华裔女子拥有超人的能源，打破社会上的教条主义
并超越文化的既定疆界。
[摘要]
Impregnation, Anguish and Exuberance:
The Repertoire of Chinese American Women’s
Transformation in Amy Tan’s The Joy Luck Club and
The Kitchen God’s Wife
Abstract
The repertoire of transformation is crucial for Tan’s Chinese American
women to the mapping out of their positions and searching for their
subjectivity. In this dissertation, I will argue that in Tan’s The Joy Luck
Club and The Kitchen God’s Wife, these Chinese American women tend to become
masters in the postmodern and post-colonial contexts. By possessing the
subjective, the recognizable and the powerful positions, these Chinese
American women encounter their challenges, constitute their identifications
and reconstruct their histories. The phases of impregnation, anguish and
exuberance in the repertoire of transformation enable these Chinese American
women to experience, recognize and complement their positions in both Chinese
and American societies, proposing several significant issues in the postmodern
and post-colonial world and conjuring up the multi-faceted perspectives of the
eclectic culture.
The introductory chapter includes four postmodern perspectives and
theories which foreground the subsequent argument: Jean Baudrillard’s concept
of simulations, hyperreality and implosion; Jacques Lacan’s psychoanalysis on
the Imaginary, the Symbolic and the Real; Michel Foucault’s power/knowledge
and Friedrich Nietzsche’s the will to power. Different positive and negative
criticisms help me to analyze the complicated structures and multiple
narratives in Tan’s novels. Furthermore, I will expound that The Joy Luck
Club and The Kitchen God’s Wife share the same subject matters which are
adequate for me to be in the full-scale of re-interpretation and re-inscription
in the novels.
Chapter Two highlights the phase of impregnation which centers on three
interrelated themes: a false concept of masculinity; the misrecognition of Tan
’s Chinese American women’s subjectivity; and the idea of docile bodies. In
Tan’s first two novels, the Chinese mothers receive, accept and obey the
doctrines of their elders without resistance or any comment. They are raised
and taught to be docile bodies in their patriarchal society. Their American-
born daughters submit themselves to the simulations of American ideal models
without question. They are educated and trained to be docile bodies in a
white male dominated society. They only suffer from their misrecognition.
The main concern of Chapter Three consists in the masculine myth, the function
of language and the idea of “the death of God” in the phase of anguish. Tan
’s Chinese American women confront the deepest, painful tragedies in their
marriages; the language barriers of their cultural conflicts and the
declaration of non-existence of God in their beliefs. They are encouraged to
articulate silence and to express themselves as desiring productions, speaking
subjects and autonomous individuals.
Chapter Four analyzes how a will to transgression and transcendence is
operated on a life of exuberance for these Chinese American women. Undergoing
the third phase of transformation, I will tend to explore these Chinese
American women’s potential power and energies to involve revolutions in their
lifestyles, discourses, bodies and sexuality and, thus, to achieve the wish-
fulfillment of their own. Nietzschean concept of the overman sets up a model
for these Chinese American women to embody their personalities. Possessing
the will to power, these Chinese American women become masters in the power
positions of their cultures as well as societies. Moreover, Foucauldian
concept of an “aesthetics of existence” opens up for a new way of these
Chinese American women’s lives. They, thus, realize and cherish their
Chinese heritage. The concluding chapter looks upon the doctrine of the
eternal recurrence in repertoires of these Chinese American women’s
transformation. To be precise, the process of impregnation, anguish and
exuberance, at some point, reflects the doctrine of the eternal recurrence.
Through the eternal recurrence of transformation, I proceed to applaud these
Chinese American women like the overman who tries to break with conformity and
overcomes himself in his culture as well as society.
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