「壞男人論述」過程與「新」男性氣概的協商— 以「魅力壞男人」為例

Abstract

從「男人不壞，女人不愛」此一俗諺俗語在日常話語情境中的常俗性、平庸性、以及此俗諺俗語與常識經驗之間的齟齬之處所可能隱藏的論述形構、意識形態作為疑問的肇始，本研究試圖以系譜學考察釐析台灣男性氣概論述在特定社會文化脈絡之下所呈現的獨特「現身」與「變身」過程。 透過華人文化傳承的「男／女／好／壞」相關俗諺俗語整理分析，筆者指出「男人不壞，女人不愛」此一俗諺俗語應係於1990年代方始成為普遍流通的常俗用語。筆者追溯1990年代台灣社會文化脈絡，認為台灣女性主義論述於1990年代的「情慾論述」風潮、「好／壞女人」女性主義論述分裂、以及「性批判／性解放」兩派女性主義論述對性騷擾議題的路線分歧，為後來的「新」男性氣概論述開闢了前所未有的「新／性論域」，並且啟動了「好／壞」敘事模式在當時性別論述中的基調。 「新」男性氣概論述即係為回應女性主義論述而「現身」的台灣男性氣概論述，筆者歸納其論述於「男性氣概大棄絕」總標題之下，並可細分為「同志化」、「女性化」、「奶爸化」三條分枝，筆者總結「新」男性氣概論述為台灣男性氣概的「建構論」時期。 「壞男人論述」便是為了解決「新」男性氣概論述所留下的男性氣概認同焦慮而應運而生的「本質論」協商。從「本質論」協商了「建構論」的「男性氣概大棄絕」，「活龍式」的「男性氣概大復活」與「女性化」、「同志化」男性氣概的協商，到「去奶爸化」的「魅力」論述對於女性主義的「情慾遊戲」式結盟策略，可以說「壞男人論述」正是因為同時成功扮演了「情人」與「男人」的角色，解決了「性別模糊」的焦慮、消除了「婦運收編」的氣息，因此成為異性戀中心的台灣男性氣概論述延續至今的「新—性別政治」修辭。

From the common use of the Chinese proverb “男人不壞，女人不愛(girls like bad guys)” and its inconsistency with the normal meanings of “好(good)” and “壞(bad),” this study intends to uncover the ideology behind daily conversations concerning Taiwan masculinity discourses. The researcher use the method of genealogy to illustrate the process of the “presence” and the “transoformation” of Taiwan masculinity discourses, especially from the “new” masculinity discourses to the “bad guy discourse.” The researcher indicates that the feminism discourses in the 1990s formed the social context for the emergence of the “new” masculinity discourses. At the climax of the issue about the anti-sexual harassment movement within the feminism realm, there was a split between “good girl” and “bad girl” feminism discourses, which opened an opportunity for the “new” masculinity discourses to defend masculine practices and patriarchy in an “political correct” way. However, the “great renunciation of masculinity” of the “new” masculinity discourses only created ambiguous boundaries of masculinity and made masculinity discourses vulnerable to feminist criticisms. Using the “essentialism” strategy, which contained the mythological quotation of the proverb “男人不壞，女人不愛”, the “virility metaphor” supporting the essentialism, and the “charming” discourse escaping the charge of patriarchal complicity, the “bad guy discourse” successfully negotiated the problems left by the “constructualism” of the “new” masculinity discourses and became the “new-political correct” rhetoric of Taiwan masculinity discourses.