精神分析與革命
時間：2024/11/24（日）20:30-23:00
ZOOM會議ID：812 1800 2465
會議室連結：https://us02web.zoom.us/j/81218002465?pwd=OgKIS9OhG2SHa8xgU8TsaoTqOf9Zcn.1
（線上會議室密碼，於表單報名後統一提供）
報名網址：https://forms.gle/gJ5wxGjYe8KF1Lqx6
會議手冊：https://drive.google.com/drive/folders/1bfDiAndCxt60kiTHh0NWUEuNX6Xszyyc?usp=drive_link
講者：
精神分析與巴勒斯坦與當下的團結（Psychoanalysis and Palestine and Solidarity Now）
Ian Parker（萊斯特大學管理學榮譽教授、批判心理學者與馬克思主義者）
這場演講旨在說明當下加薩所發生的一切，其在政治上的來龍去脈，也在何謂反猶主義與何謂反錫安主義之間做出非常清楚的區別。唯有弄清楚這個區別，我們才能理解為什麼許多猶太人一直在發聲反對以色列，也理解為什麼反戰運動是如此的重要。我們在當中學習到的一課，是當心陷入一種「陣營站邊主義」，一種誤導性的觀念認為世界是分為一邊反動陣營，也就是西方和以色列，和另一邊由各種壓迫性政權構成的假定應該是進步的陣營。在這個脈絡下，這場演講接下來要探討精神分析的角色，以及主體作為說的主體的位置，而在這個案例中，則是那必須說出種族滅絕卻被阻止這麼做的主體的位置。我們對於說的堅持，不代表我們把自己放置在個人式的權利保護者的位置上，彷彿只有我們精神分析師才知道真相是什麼，而是必須透過致力於抵抗種族滅絕的集體過程，並發展從言說進到行動的抵抗。
This talk spells out some of the political context for what is happening in Gaza now, and to make some very clear differentiations between what it means to be antisemitic and what it means to be anti-Zionist. Only by clarifying this can we understand why it is that many Jews have been speaking out against Israel, and why that is so important to the anti-war movement. The lesson we draw from this is to beware of “campism,” the misleading idea that the world is divided into a reactionary camp, that is the West and Israel, and a supposedly progressive camp consisting of a variety of oppressive regimes. The talk then, in this context, explores the role of psychoanalysis, and the place of the subject as a subject who speaks, in this case the place of the subject who must speak about genocide but is prevented from doing so. Our insistence on speaking does not mean that we position ourselves as individual tribunes for the truth, as if we psychoanalysts are the only ones who know what the truth is, but through engaging in a collective process of resisting genocide and building resistance that moves from speech to action.
Ian Parker
精神分析師與馬克思主義者，透過「紅色診所」（Red Clinic (https://www.redclinic.org/)）來進行他的診療工作，透過「反資本主義抵抗」（Anti-Capitalist Resistance (https://anticapitalistresistance.org/)）來進行他的政治工作，並透過「論述小組」（Discourse Unit (https://discourseunit.com/)）來進行他的學術工作。他的著作（與戴維．帕馮–奎亞爾David Pavón-Cuéllar合著）《精神分析與革命》（Psychoanalysis and Revolution (https://psychoanalysisrevolution.com/)）以多種語言出版。他的最新著作是《斯大林主義的現實主義與開放的共產主義：惡性的鏡像或是自由的聯結》（Stalinist Realism and Open Communism: Malignant Mirror or Free Association (https://resistancebooks.org/product/stalinist-realism-and-open-communism/)）
Ian Parker is a psychoanalyst and Marxist, doing clinical work through the Red Clinic (https://www.redclinic.org/), and political work through Anti-Capitalist Resistance (https://anticapitalistresistance.org/) and academic work through the Discourse Unit (https://discourseunit.com/) His book (co-authored with David Pavón-Cuéllar) Psychoanalysis and Revolution has been published in many languages (https://psychoanalysisrevolution.com/). His latest book is Stalinist Realism and Open Communism: Malignant Mirror or Free Association (https://resistancebooks.org/product/stalinist-realism-and-open-communism/)
馬克思主義與精神分析＠墨西哥（Marxism and Psychoanalysis in Mexico）
David Pavón-Cuéllar（墨西哥聖尼古拉斯．德．伊達爾戈米卻肯大學心理學和哲學學院教授、馬克思主義者）
我的演講是關於馬克思主義與精神分析在墨西哥。首先，我將回顧1910的墨西哥革命，其理想、社會文化影響、以及其對於馬克思主義與佛洛伊德學說原理的接受性的關鍵性影響。我將著墨在墨西哥兩位最早的佛洛伊德派，同時也是馬克思主義者與革命激進主義者：古巴人厄度爾多．烏爾才茲（Eduardo Urzaiz），一位在猶加敦地區（Yucatán）阿爾瓦拉多（Alvarado）與卡里尤．普爾托（Carrillo Puerto）的女性主義與土著主義的社會主義的盟友；以及俄國人璜．帕布洛．波德，在參與過1917年的俄國革命後來到墨西哥。在論及其他二十世紀期間墨西哥或居住在墨西哥的佛洛伊德式馬克思主義者之後，我將在一方面檢視關於他們與其他馬克思主義者與其他佛洛伊德派的不同，而另一方面，分析他們各自對於資本主義、父權與殖民結構的立場。我將思考在一個被極度惡劣的不平等以及殖民主義、西化、父權與資本主義、種族主義、階級主義、大男人主義與異性戀主義的歷史性與結構性暴力所撕裂的國度，雙重參照馬克思與佛洛伊德的可能政治與歷史意涵。我認為像是構成了墨西哥的這些裂痕，是顯露在主體性之中，需要透過如同馬克思主義與佛洛伊德式的視角來思考與對待。
My talk will be about Marxism and psychoanalysis in Mexico. First, I will recall the Mexican Revolution of 1910, its ideals, its sociocultural effects, and its decisive influence on the reception of Marxist and Freudian doctrines. I will emphasize that the first two Freudians in Mexico were also Marxists and revolutionary militants: the Cuban Eduardo Urzaiz, an ally of the feminist and indigenist socialism of Alvarado and Carrillo Puerto in Yucatán, and the Russian Juan Pablo Boder, who came to Mexico after participating in the Russian Revolution of 1917. After referring to other Mexican Freudian Marxists or residents in Mexico during the 20th century, I will examine, on the one hand, their differences with respect to other Marxists and other Freudians, and, on the other hand, their respective positions regarding capitalist, patriarchal, and colonial structures. I will reflect on the possible political and historical implications of the double reference to Marx and Freud in a country torn by abysmal inequalities and by the historical and structural violence of colonialism, Westernization, patriarchy and capitalism, racism and classism, machismo and heterosexism. I will argue that rifts such as those constitutive of Mexico are manifested in subjectivity and require perspectives such as the Marxist and Freudian to be thought about and treated.
David Pavón-Cuéllar
墨西哥莫雷利亞市（Morelia）伊達爾果之聖尼古拉斯之米卻肯大學（Universidad Michoacana de San Nicolás de Hidalgo）的一位馬克思主義、社會心理學與精神分析教授。他的著作包括了《精神分析與革命：解放運動的批判心理學》（Psychoanalysis and revolution: critical psychology for liberation movements ，與伊恩．帕克（Ian Parker）合著），以及《馬克思主義與精神分析，心理學之內或反對心理學？》（Marxism and Psychoanalysis, in or against Psychology?）
David Pavón-Cuéllar is Professor of Marxism, Social Psychology and Psychoanalysis at the Universidad Michoacana de San Nicolás de Hidalgo, Morelia, Mexico. His books include: Psychoanalysis and revolution: critical psychology for liberation movements (co-authored with Ian Parker), and Marxism and Psychoanalysis, in or against Psychology?
主持：黃詠光（印度理工學院德里分校人文與社會科學系博士）
中文介紹＆引言：林香君（佛光大學未來與樂活產業學系教授） （本論壇以英文進行，備有中文口譯）
主辦單位：台灣社會研究學會、國立臺北教育大學文化創意產業經營學系、國立成功大學
協辦單位：國立東華大學多元文化教育中心、台灣社會研究季刊、新國際
