臺灣博碩士論文加值系統

本文共分四章。並在近代的背景之下，以佛洛依德式的文本分析，關注發生於英格蘭一地的巫術恐慌。第一章為導論，第一節試言研究動機，及關於癲狂與不理性、關於巫術恐慌在所謂主流歷史中的位置。第一章第二節，則是延續上一節的思考，解釋如此思索對全文結構及寫作策略的影響，並略述全文之章節發展及特質。第一章第三節，則是嘗試以單獨、短暫的一樁巫術指控，對照巫術恐慌蔓延最盛地區長期的政經情勢，這是一個時間點不同、詮釋脈絡也不盡相同的鳥瞰。第二章的文本對象，則是女巫及指控女巫的社群，所以第二章第一節所使用之方法論基礎，既是結構性的關注，也是對結構之建構背面隱含之分離動機的探索。文中討論到社群界線需經歷反覆之異質物推離，才可相對建立區隔疆界的文化象徵化行為，而且，唯有透過經歷象徵化對象物與客體物之後，社群才可能在此基礎上建立共同生活的社會。第二章第二節，則是展開討論女巫所攜帶的象徵色彩，文中面對的是已經遭儀式搬演固定其文化意涵的女巫符號。在文中，則將嘗試去符號化的表層，還原到女巫的主體性認同之上。此節之中，也藉助心理分析的個案研究方法，將被指控為女巫的女巫們還原到原初的認同位置上，當中，女巫其實也展現著自身文化的能動性及積極的詮釋權。第二章第三節則延續前一節所引導的社群女巫想像之議題，文中會去談論社群所加諸於女巫身上的想像，並不來自於女巫真正的敘述與形象，而是一個個潛意識轉投資（cathexis）的心理隱喻，轉移主體的創傷經驗，以集中在女巫的負面文化符號之上。
第三章第一節的方法論裡，則引出英格蘭最負盛名的獵巫者霍普金斯，作為討論的理型。分析潛意識及象徵物投注的路徑，用後設的心理學觀點，解闢其迂迴的超我（super-ego）機制下力比多（libido）之偽裝，是如何與身體秩序及魔鬼想像取得聯繫，並以身體論述為焦點，進而建立一個更巨大的超我來召喚群眾的參與。在隨後的第三章第二節當中，便續以獵巫者之魔鬼論述與女巫指控的文本，進入一個心理分析的討論。採用辯證性的詮釋策略，用個人的文本對照時代線索，將獵巫者置入與社群對話又衝突的脈絡裡，並從此見諸近代之時文化的變動、傳統的斷裂，以及秩序的初生，可為巫術恐慌之情境所代現。在第三章第三節，中心對象則是所有與巫術恐慌時代共存的民眾，他們爭執著不同的文化詮釋權、展現在不同的巫術恐慌之表達風味之上。文中會討論俗民階級如何接續菁英階級製造的魔鬼論述，並將之轉化為另一類不同的象徵秩序之追求，但是，在推離社群負面雜質以建立清潔秩序的共同心理要求之下，女巫的文化符號始終會被嵌合於清潔系統的另一端，因此，該文將嘗試用一個推離的心理理論，去解破附著於女巫之上的文化符號。在第四章結論裡，所嘗試回應與收束者，則是其上所發展的諸個章節。重新將各章節的焦點再次固定住，用一種回顧的方式重新講述獵巫者、女巫原告、女巫被告，將他們置放至社會結構的階級位置上，並回顧他們所展現的認同活動及社會位置，再次重複每一章節的脈絡思路，回應所有使用的方法論。結論既是全篇論文的一個微型敘事，也是本篇論文所有關懷與疑惑暫時沈澱的地方。

章節大綱
章節大綱及頁碼------------------------------------------------1
第一章 導論 在歷史學與歷-史書寫之中------------------------2
第一節 誰在歷史學者手中：研究動機與學術回顧-----------------3
第二節 章節總論：災難、巫術與社會心理劇--------------------10
第三節 壓抑的身體與開放的社會：一個封閉的脈絡--------------14
第二章 女巫、女巫指控者的認同想像與文化建構----------------24
第一節 歷史敘事、歷史詮釋，與方法論應用--------------------25
第二節 認同的流動：女巫自白的雙重模糊性--------------------31
第三節 虛構社群記事：原告證詞檔案與社會想像----------------53
第三章 獵巫社群的文化特徵及心理活動-----------------------75
第一節 歷史材料的文本性與理論應用--------------------------76
第二節 穿越身體論述：女巫身體與女性身體--------------------84
第三節 重回身體秩序：母性身體與疾病社會-------------------101
第四章 結論 巫術恐慌之想像敘事與真實的虛---------------118
附錄
圖片--------------------------------------------------------128
參考書目----------------------------------------------------133

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