《我的奮鬥》中的修辭學：Burke談希特勒（二）

zhuanlan.zhihu.com

在上一篇末尾我提到：

當今社會不斷現代化發展，複雜病態之處也許會引發各方爭論，而法西斯用社會輿論的動蕩作為病態的拮抗劑——我們當務之急是要防止人們轉向納粹，尋求對社會精神疾病的有效葯。

Now that modernizing world of complexity and sickness may evoke the collision of different viewpoints and Fascism used to be the results of antagonists, it is urgent to prevent people from turning to Nazism as an effective remedy for spiritual sickness.

Burke對《我的奮鬥》標新立異的分析方式是對政治事件進行「文本分析」。具體來說，此書不懷好意地利用語言、利用修辭手法來矇騙讀者。那我們不禁要發問了，法西斯的葯，裹著修辭手法的糖衣，究竟是社會弊端的毒藥還是解藥，而藥方從何而來。

To assess the book, Burke applies an alternative approach from his contemporaneous critiques, that is to do textual analysis of the political events. More specifically, Mein Kampf utilises language maliciously that corrupts rhetorics as to deceive the readers. To this end, Burke poses the question whether the medicine of Fascism, sugar-coated with rhetorics, is the cause or the cure for a social malady and what is the origin of the concoction.

根據《牛津英語字典》，修辭學是「一門注重修辭手法、寫作技巧來達到勸說、影響讀者目的的語言藝術」。

According to Oxford English Dictionary, rhetoric is 「the art of using language effectively so as to persuade or influence others, especially the exploitation of figures of speech and other compositional techniques to this end」 (OED).

注意：儘管這是廢話，但是我們仍要強調「修辭學」的幾個關鍵詞：1.形式2.目的。比如你想讓你男朋友去洗碗，你說「去洗碗」，和「嗚嗚嗚大壞蛋快去洗碗了啦」，或者「死鬼還不快給我滾去洗碗？？！！」，一定會是三種結果。同樣是傳達要洗碗的意思，使用不同的句式——陳述句、祈使句、問句——不同的語言形式，可以在不同程度上接近「勸說、影響」的目的。

修辭學應用在propaganda政治宣傳中，我舉個簡單的例子。圖為穆索里尼執政前後，義大利某標誌性建築的正面：

（Si意為Yes）同樣是號召人們投贊成票，和這滿牆的Si比起來再多解釋都是無力的。

在法西斯語境下，希特勒用修辭學粉飾、重新定義領導和從眾、雅利安人和猶太人的關係，煽動讀者情緒。Burke總結希特勒為了統一民眾所用的修辭手法主要特點如下：「優生的尊嚴」、「投影設備（哈哈，谷歌給的翻譯hh，其實是甩鍋手段，後文解釋）」、「重建象徵（賦予一些經典意象其他意義）」和「商業用途（精心遣詞造句）」。

Burke使用文本分析的方法，根本上斷言希特勒利用語言來「統一民意」：「如果只有一種聲音，希特勒的聲音，大家唯馬首是瞻，希特勒自然說一不二獨斷專行了；統一的體制實施貫徹這一種聲音。」

此處，語言並不只是被動地反映一個人的想法，而是在實際場景中發動修辭技能，一統吃瓜群眾、最大化自己強權。

In the scene of Fascism, rhetorics bring Hitler』s personal ideas into being, produce relations between leader and masses, Aryans and Jews, and encourage actions of his readers. Burke summarizes the essential features of Hitler』s rhetorical device of unification to be 「inborn dignity」, 「projection device」, 「symbolic rebirth」, and 「commercial use」 (Burke, 173-174). By the textual analytical approach, Burke fundamentally claims that Hitler uses language such that it can 「unify the voices」: 「the efficiency of Hitlerism is the efficiency of the one voice, implemented throughout a total organization」 (182). Here, the language is not only a passive reflection of one』s ideas but also activation of the rhetorics within practical spaces, to unify the masses in its maximal power.

比如，為了緩解人民內部不同意見團體之間的矛盾，有必要編造一個共同敵人。所以希特勒說猶太人就是個貪婪的種族——他使用了「投影設備」，「甩鍋技能」、讓猶太人成為各種社會問題的替罪羊。

也許是受早年在維也納痛苦生活的啟發，希特勒設計「猶太情節」，即貪婪的猶太人「人物形象」，此形象迎合了德國中產階級自相矛盾的「雙重」心理：「對金錢的瘋狂崇拜以及對這種視財如命風氣的鄙視」。

貪婪的人物部分承擔了雅利安種族中產階級內心貪婪的罪名。似乎德國社會的病態全都是邪惡的猶太人的鍋，而德國經濟政治的問題就顯得很合理了——都是猶太人不好，我們沒錯。

For example, as fabricating the one enemy is necessary in order to direct the conflicts among different social groups to one foreign enemy, Hitler presents the Jew as a race of greed with the 「projective device of the scapegoat」.

Inspired maybe by his earlier painful life in Vienna, Hitler devised the 「Jewish plot」 where the greedy Jewish 「character」 caters to the 「duality」 of the psychology of the middle class: 「the cult of money and a detestation of this cult」 (168).

The greedy figure partakes the inner greed in middle class of Aryan race, thus justify the frustration of German economical and political status quo as if the evil Jew is the only one to blame for sickness of German society.

不過由於德國中產階級也像猶太人一樣有金錢崇拜心理，光把經濟問題怪在猶太人頭上也不太科學，所以希特勒狡詐地偷換概念把經濟問題變為「政治、道德問題，包括最重要的血統和種族因素」：猶太人的血天生就是不純的。

這種靠人的出身來判定「善」「惡」的邏輯和中世紀的宗教內涵：農奴和貴族之所以是農奴和貴族，因為他們生來如此（怕是有因為A，所以A的詭辯之嫌。。）。即使德國中產和猶太人都愛錢，雅利安人的自我保護是基於「犧牲」、「超級的個體主義」，而猶太人就是「（自私自利的）個體主義」。。。

Since German middle class has a cult for money just like the Jew, it would not be fair to only blame the Jew for economic malfunctions, Hitler cunningly shifts the economic issue to 「political, ethical-moral, as well as factors of blood and race, are of the first importance」 : the Jewish blood is by nature not pure (175).

The ontological distinction between 「evil」 and 「good」 according to one』s race echoes with the religious logics of the middle age that serfs and nobles are resigned to be who they are because they are born this way by nature. Even if both German middle class and the Jew embrace money, the Aryan self-preservation is based upon 「sacrifice」 representing 「super-individualism」 whereas that of the Jew is based upon 「individualism」.

就像中世紀人們接受「自然規律」一樣認為作為農奴過著被壓迫的生活（或者成為貴族甚至獨裁者）都是理所當然的，雅利安人擁護種族優越性學說這種「嘩眾取寵的技倆」：因為這種說法讓他們不再需要為當代德國社會的種種問題負責。

如此，這種「萬能」的歸shuai因guo模式可以引發種族隔離而並不需要任何科學舉證來增加說服力。希特勒這一套也就「成功發揮藥效，用於緩解希特勒自己和他千千萬萬擁護者的病痛」。

Just as people of Middle Ages accepted the 「nature law」 willingly took it for granted the life of a repressed serf (or a noble or a monarch), the Aryans embrace the biological superiority of 「demagogic effectiveness」 that they should not take responsibility of the failures in contemporary German society (178-179).

In this way, the 「cure-all」 attribution which evokes a cultural segregation without a need of proof, successfully 「[functions] as medicine for [Hitler] personally and as medicine for those who were later to identify themselves with him」 (171).

Richard Toye, Rhetoric: A Very Short Introduction. Oxford: Oxford University Press, 2013.

"Kenneth Burke." Encyclop?dia Britannica. Encyclop?dia Britannica Inc., 2013.

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