意識形態和意識形態國家機器：阿爾都塞談馬克思（二）

續前篇:

在其著名的《意識形態和意識形態國家機器》這篇論文里，阿爾都塞提到了壓制的國家機器（他簡稱RSA）。儘管壓制的國家機器涉及到意識形態，意識形態質詢主要通過意識形態國家機器（他簡稱ISA）實現。什麼是質詢？質詢和意識形態國家機器有什麼關聯？

In 「Ideology and Ideological State Apparatuses,」 Louis Althusser writes about Repressive State Apparatuses (RSAs). Although RSAs involve ideology, ideological interpellation takes place primarily through Ideological State Apparatuses (ISAs), according to Althusser. What is interpellation and how does it relate to Ideological State Apparatuses?

任天飛：意識形態和意識形態國家機器：阿爾都塞談馬克思（一）zhuanlan.zhihu.com

上一篇末尾我們提到阿爾都塞提出的關於意識形態的幾個分論點。一，意識形態具有「貫穿歷史的現實性」；二，意識形態體現了個人所想像的自身與他們存在的真實環境之間的關係；三，「意識形態有物質實在性」。

由於「意識形態的實質和質詢/以個人做為主體的質詢是同一件事」，根據意識形態的物質實在性，阿爾都塞認為「意識形態以個人為主體進行質詢」。

「質詢」在法語中的本意是「被警察叫住並詢問」。

Since 「the existence of ideology and the hailing or interpellation of individuals as subjects are one and the same thing」, based on the material existence of ideology, Althusser argues that 「ideology interpellates individuals as subjects」 (118, 115).

「Interpellation」 originally means 「being called by the policemen for questioning」 in French.

為了用意識形態和主體來定義質詢的概念，阿爾都塞先指出生活中的實際場景：敲門。某人敲門，你問「是誰」，門外你的朋友回答「是我」。

由於你們是熟人，你們認出對方是彼此的朋友，在這一來一回的確認身份的過程中你們彼此被賦予了「主體」的身份。

To define the concept of interpellation in terms of ideology and subjects, Althusser first points out the most concrete scenario in life: a knock on the door. Someone knocks on the door and you asks 「Who』s there」 to which your friend answers 「It』s me」 (117).

Because of your acquaintance, you recognize each other as friends and both people are constituted as subjects of the reciprocal presence.

（在這個例子中，也出現了「友誼」這個概念。意識形態國家機器，比如學校、家庭教育、廣播新聞等，如果沒有這些國家機器塑造「友誼」這個概念，你和朋友之間互相確認身份的情景就不會發生咯。

There is also an ideological presence of friendship, an idea promoted by ISAs, without which the recognition would not take place. ）

簡單講，當某個人對一種「代表」作出反應，說「對，是我」的時候，就叫質詢。阿爾都塞借用警察「質詢」公民的概念來闡釋意識形態國家機器在個人身上作用的機制。

壓制的國家機器主要使用暴力和脅迫，而意識形態國家機器使用意識形態，非暴力地控制。意識形態國家機器包括家庭、教育機構、大眾媒體、廣告等。

這些意識形態國家機器賦予人們各種「身份」，讓人們以為自己是自發地履行各種責任，而實際上這些想法是由意識形態國家機器塑造的。

Basically speaking, interpellation occurs when individual reacts to a representation: 「Yes it is me」. Althusser borrows this term to illustrate the mechanism through which Ideological State Apparatuses (ISAs) interact with individuals.

Whereas RSAs function primarily through violence and coercion, ISAs function primarily through ideology, a non-violent control. ISAs include families, educational institutions, mass media, advertisements, etc.

These ISA give people a sense of identities which leads them to see themselves as originate individuals, but in fact their ideas are shaped by ISAs.

比如，一位家庭主婦幾十年來包攬全家的家務，從來不求（物質上的）回報。僅僅是因為家庭主婦相信她愛她的家庭，她接受社會上「顯而易見、理所當然的」意識形態中「愛」的條目，所以她才會（違反經濟學原理中一個衡量「付出回報比」的「理性」的原則）堅持毫無怨言、含辛茹苦地為家庭付出。

For example, a housewife does the housework for the whole family for decades, receiving no monetary rewards in return. Only because the housewife believes she loves her family and takes the social ideological notion of 「love」 as a law of 「obviousness」 does she insist on contributing to the family without a word of complaint.

現在我們來用剛才提到的各種術語分析家庭主婦無悔付出的這一現象。《聖經》說：「愛承載一切，相信一切，希望一切，忍受一切；愛從不停息」。（漢化版：國學、儒家認為，女子應守「婦德」，相夫教子。）這句話中的「愛」的概念，意識形態的一種，以家庭婦女為「主體」來「質詢」她們。腦補以下發生在女人們潛意識裡的對話：

意識形態：你是誰？

女人：我是女人。

意識形態：女人有什麼身份？

女人：妻子和母親。

意識形態：妻子和母親應該做什麼？

女人：相夫教子。

由此，家庭婦女接受自己女人、妻子或母親的身份，和因為愛而照顧家庭的責任。但是殘酷的事實是，她把沒有回報的重複性勞動認為是理所當然的，而這只是披著社會意識形態中「愛」的外衣的（一 種 剝 削）。

In a Christian society, repeating such a quote or the like from the Bible 「love bears all things, believes all things, hopes all things, endures all things[; love] never ends」 could interpellate the housewife into a subject who recognizes herself as a woman, a wife or a mother who should care for the family out of love (Corinthians 13:4-8).

But it is a brutal fact that she takes it for granted the unwaged reproductive labor under the guise of social ideological notion of 「love」.

這麼說呢，阿爾都塞挑戰了「人是有獨立思想的主體，人根據自己的行為創造意義」。儀式實現了意識形態：通過重複實際操作，人們不由自主地習得並執行各種意識形態。

在家庭主婦的例子中（戳直男癌還好，更敏感的例子不敢舉了，你們懂hh），《聖經》創造了一種「愛=責任=無私付出」的關係，對於家庭主婦真實的生存條件（毫無回報的重複性勞動）來說，這是理想的、虛構的關係。（說明：有人會說家庭主婦並非毫無回報——丈夫給她錢啊。但是要分清，丈夫給錢並非直接由於主婦的家務勞動，而是出於另一種意識形態「男人是丈夫是父親，要賺錢養家」；這不是勞動合同法的合約關係，而是「男主外女主內」的社會觀念影響下的個人行為，咻！）

意識形態通過潛移默化的影響（原詞：recruit）改造人們。

In this sense, Althusser challenges the idea that people are agents who create meanings on the base of their acts. Rituals give ideology its power: by repeating the practices, people come to perform ideology.

In the example of the housewife, the Bible creates an imaginary relationship of the housewife to her real conditions of existence. Ideology acts and functions in a way 「recruits」: embedded in the social world, people are constantly being recruited and transformed.

除了馬克思瘋狂感興趣的資本主義剝削的醜惡行徑，意識形態國際機器的「質詢」也適用於別的情況。想像你在高速公路上壓著限速飆車，（是不是倒車我們就不知道了，）突然看到一輛警車。你心跳漏拍，一個問題閃過腦海：我超速了嗎？這種情況下，不論你超沒超速，你已經接受了「違法/沒違法」是可能的兩種情況。

警察作為意識形態國家機器的一種標誌、代表，（這裡暫時不涉及他「壓制的國家機器」，即「國家暴力執法機器」的功能，）「質詢」你，讓你下意識地緊張。警察的出現讓你認識到自己是公民、是司機，而公民應該守法，司機應該限速：你有可能是觸犯國家法律的。

不論你是否真的超速了或者認為自己超速了，（這只是同一飆車情景中的不同情況而已）在看到警車的那一瞬間你就經歷了你對你自己的身份的檢視。不論你有沒有錯判自己是好司機還是老司機，你都已經接受了意識形態中的條款。

所以你永遠沒法逃離「意識形態以個人為主體進行質詢」的命運，啊，因為這就是意識形態國家機器存在的意義，它就是這麼運作的。

In addition to the scheme of capitalist exploitation which Marxists are obsessed with, interpellation applies to ISAs in other situations as well. Imagine you are driving on the highway right at the speed limit when you suddenly see a police car. Your heart skips a beat as the question flashed through your mind: am I overspeed?

In this case, even if you are innocent, you are already accepting the fact that guilty or innocent is a condition that a person can be. The police as a form of ISA is interpellated into the ideology and provokes your impulsive reaction of nervousness. You recognize yourself as a citizen and driver who conforms to the law: you recognize yourself as a potentially guilty person.

No matter if you are actually overspeed or if you think you are, which are just variations of the same scene, on sight of the police car, you experience a recognition (or misrecognition) of yourself and by yourself. Even if you misrecognize yourself, you already accept the terms that ideology is providing by all means.

Thus you cannot escape the fact that ideology interpellates you as a subject, which is how Ideological State Apparatuses function.

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