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发布日期：2025-01-08 02:26    点击次数：195

I B E N T H A M’S P A N O P T I C O N A N D O N T O L O G Y O F F I C T IO N S

边沁的环形监狱与演义内容论BY:米兰.博佐维克

SINO-TRANS:沁园春树 REV：章闻哲

固然他主要的兴味在于谈德和政事形而上学以及立法， 但这是通过环形监狱（或全景监视监狱。在本翻译责任中一概以“环形监狱”或“圆形监狱”称之）和演义表面才使得边沁对当代念念想产生了首要影响。这种环形监狱引起远大公众小心是在1975年通过福轲有名的著述《监视与邻接：监狱的出生》和雅克-阿兰. 米勒美艳耀办法著述《专制是莫得效的： 杰米. 边沁的机器圆形监狱》；演义表面是在1932年被C.K 奥登在一真名为《边沁的演义表面》中发现的。 环形监狱和演义表面诠释边沁不单是是一个伟大的形而上学畛域的校阅者， 亦然，与J.S 米尔的不雅点相背，一位伟大的形而上学家。 《环形监狱》包括了1787年从俄国给一位在英国的一又友写的书信系列，以及两则分别于1790年和1791年写的附言（印刷于1791年，这些对于环形监狱的书信，从来莫得东谈主在书店发现过它们）。《环形监狱》所关旨的不会跨越单纯的建筑学理念，迄今为止精深的文本中并无一例也曾意志到描述这种新的取得头脑战胜头脑的模式。这种力量的领有者是“窥探者”，它是无形的，却无处不在。一个竣工玄色的点，竣工自大在环形监狱强光的照射下。

张开剩余97%

Although his main interest was in moral and political philosophy and legislation, it is through the panopticon and the theory of fictions that Jeremy Bentham made his most powerful impact on modern thought. The panopticon was brought to the attention of the wider public in 1975 in Michel Foucault’s famed Surveiller et punir: Naissance de la prison and Jacques-Alain Miller’s brilliant article ‘Le Despotisme de l’Utile:la machine panoptique de Jeremy Bentham’； and the theory of fictions was ‘rediscovered’ in 1932 by C.K. Ogden in a book entitled Bentham's Theory o f Fictions. It is the panopticon and the theory of fictions that prove Bentham was not only ‘a great reformer in philosophy，but， contrary to the opinion of J.S. Mill， also ‘a great philosopher’.The panopticon writings consist of series of Letters written from Russia in 1787 ‘to a friend in England’, and two Postscripts written in 1790 and 1791 (although printed in 1791, these panopticon writings never found their way into bookshops). The panopticon is nothing more than ‘a simple idea in architecture’， never realized， describing a new mode of obtaining power of mind over mind, in a quantity hitherto without example， - the possessor of this power is ‘the inspector’， with his invisible omnipresence， ‘an utterly dark spot, in the all-transparent, light-flooded universe of the panopticon.

书信中对环形监狱的计算体目下两个附件中，煞费神机，且无尽无休，在一定进度上本来辩论全透明的环形监狱监视室变得不透明，理念本人也不可实践。

The panopticon scheme developed in the Letters is endlessly elaborated upon in both Postscripts to the extent that the original plan for an all-transparent, panoptic inspection-house becomes to a certain extent opaque, and the idea itself unworkable.

在出其不意的内容论的碎屑下，边沁大部分完成于19世纪第一个十年内的论演义的文本是碎屑化的，本来是从注脚到附录， 到别的主题文本的一再离题姿色。大部分这些文本第一次看成遗稿出书是波林剪辑的八卷本的《内容论，逻辑，语言》，并非统共的稿子是彼此一致或者与它们自身相一统。

With the exception of the Fragment on Ontology， Bentham’s writings on fictions, for the most part written in the 1810s, are fragmentary, primarily in the form of digressions from, or footnotes and appendices to, texts on other subjects. Most of these writings were first published posthumously in volume VIII of the Bowring edition under the title Ontology, Logic, Language. Not all the writings are consistent with one another or even with themselves.

在每一个文本中边沁所发展的理念，在一驱动，老是从一个稍许不同的角度起初， 仿佛一种演义的明确的流露是不可能一样。这也许是因为在边沁眼里，现实是不成问题的， 何况它的存在无可质疑，事情变得复杂是在一种不真实的，不存在的畛域，比如演义畛域。在边沁对演义内容论的筹谋中，很少对差别演义与现实发生兴味， 或者对演义本人发生兴味，而更多地探究演义作用于现实的方式。尽管两种主要的演义类型或者非现实的实体--编造的实体和幻想的非实体，是不存在的， 两种依然作用于现实：不管前一种有它们不存在的事实，后一种昭着是因为它们不存在的事实。“内容论碎屑”主要挫折的是编造的实体把逻辑上的偏离与不一致性借给现实。而环形监狱文稿的主要挫折在于某种现实--环形监狱--通过一种竣工不现实的事物，也便是一种幻想的非实体，捏续地存在。它是通过一种特地的不存在，非实体在存在中保捏现实性--要是它想存在，现实本人就会解体。

In each text Bentham develops the idea from the beginning, always from a slightly different angle, as if a definite account of fictions were not possible. It is perhaps because in Bentham’s eyes reality is unproblematic and its existence unquestionable that things become complicated in the field of the unreal, the non-existent, i.e. in the field of fictions.In the elaboration of his ontology of fictions, Bentham is less interested in distinguishing fictions from reality, or between fictions themselves, than he is in exploring the effects that fictions have on reality. Although neither of the two main classes of fictions or unreal entities - fictitious entities and imaginary non-entities ~ exist, both nonetheless have effects on reality: the former despite the fact that they do not exists and the latter precisely because o f the fact that they do not exist. The main thrust of the Fragment on Ontology is that fictitious entities lend reality its logical-discursive consistency. And the main thrust of the panopticon writings is that a certain reality - the panopticon prison - is sustained in existence by something that is utterly unreal, that is, by an imaginary nonentity; it is through its very non-existence that the non-entity sustains the reality in existence - if it were to exist, the reality itself would disintegrate.

功利主义法学鼻祖边沁

刑事牵累的奇不雅

II T H E SP EC T A C L E OF P U N I SH M E N T

在今天， 边沁被视为实用主义的独创东谈主而被牵挂， 也许最好从望望成问题的演义如何与违章与刑事牵累发生磋议驱动。在谈德与立法原则的证据段落里，是对莱布尼茨“神正论”的猛烈召魂， 边沁写谈：

As Bentham today is remembered as the founder of utilitarianism, it is perhaps best to start by looking at how the problematic of fictions relates to the moral problematic of crime and its punishment.In a passage in the Introduction to the Principles o f Morals and Legislation, which is strongly reminiscent of Leibniz’s Theodicy, Bentham writes:

【A】II 刑事牵累是开顽笑： 统共刑事牵累在它自身中是泼辣的。 在实用原则上， 要是它根蒂上应当被承认， 它只应当在它容或摒除一些较大的泼辣的畛域内被承认。这里， 边沁明晰地受到莱布尼茨泼辣表面的影响 ，对莱布尼茨来说，天主允许谈德上的泼辣是因为他知谈在改日的某些点上会发生一些对更大的善的饱读舞，一种倘使莫得现时的这种泼辣，这种善就不会到来 。因此，比如说，天主允许第六种罪，因为他知谈这种邪恶将对更伟大的事物发生作用：很昭着 这种邪恶将教导建立一个伟大的帝国，为东谈主类提供一个端淑的榜样。要是这种邪恶莫得发和一， 那么更好的善本人，也便是--这种伟大帝国， 看成端淑的榜样--将不会产生；‘经过这个天下的最小的泼辣已错失在其中’的一刻，将不再是这个天下。天主， 于是允许机灵动物的邪恶在这些邪恶能导致暄和发生在这个天下并最大可能地超越泼辣的进度上--那便是说，天主允许邪恶发生，在一定进度上昭着是因为这些恶能够导致一种在统共可能的天下中最好的天下的产生。

【A】II punishment is mischief: all punishment in itself is evil. Upon the principle of utility, if it ought at all to be admitted, it ought only to be admitted in as far as it promises to exclude some greater evil.Here, Bentham is clearly influenced by Leibniz’s theory of evil. For Leibniz, God allows le mal morale moral evil, only because he knows that at some point in the future it will give rise to an incomparably greater good, a good that, in the absence of this evil, would not have come about. Thus, for instance, God permitted the crime of Sextus because he knew that this crime would serve ‘for great things’: it was precisely this crime that led to the founding of a great empire which provided mankind with ‘noble examples’， If this crime had not taken place, the greater good itself - the great empire, noble examples - would also not have occurred; and the moment 'the smallest evil that comes to pass in the world were missing in it, it would no longer be this world’.God, then, permits the crimes of intelligent creatures to the extent that these crimes cause the good in this world to surpass evil to the greatest degree possible - that is to say, God permits the crimes to the extent that it is precisely because o f these crimes that the created world is the best of all possible worlds.

一个单纯是善的天下天然 将比最好可能的天下更好的，但这种天下在里面是不可能的。雷同的事理莱布尼茨用来诠释三种泼辣 中的一种存在，即邪恶，被边沁用来诠释 邪恶的刑事牵累。 咱们究竟通过刑事牵累取得了什么？通过刑事牵累， 也便是在它自身中，罪-罚 遏制了一些被刑事牵累的个体的自得，这么， 全部社区的自得就被减少了。其他的东谈主，那些”引起冒犯“的东谈主， 不同于违章者， 但与那些监犯相仿， 也便是说，甚而在更猛进度上，其行动将减少社会全部自得。而通过退守这种泼辣，咱们照旧转折地对最大数目上最大自得作出了孝敬。通过刑事牵累， 于是是通过捐躯被刑事牵累的个体的自得，咱们才对统共他者的最大的善，最大数目的最大自得作出了孝敬。这么，对莱布尼茨来说，正如与边沁一样，咱们是通过减少履历第一种规律天下的泼辣的风险来艰难于于第二种规律天下的更大的善。然则，要是对莱布尼茨和边沁来说，罪是泼辣，那么，对边沁来说它同期亦然泼辣的罪的刑事牵累。

A world that would simply be good would of course have been better than the best possible world - but such a world is inherently impossible.

The same reasoning Leibniz used for justifying the existence of one of the three species of evil, i.e. crime, is used by Bentham to justify punishment for crimes. What exactly do we achieve by punishment? By means of punishment, which is in itself evil - punishment destroys some of the punished individual’s happiness， and thus the overall happiness of the community is reduced - others, that is those ‘under temptation to offend’， are deterred from committing acts similar to those of the criminals, that is, acts that would reduce the overall happiness of the community to an even greater extent. And it is by preventing this greater evil that we have indirectly contributed to the greatest happiness of the greatest number. With punishment，then， it is by sacrificing part of the punished individual’s happiness that we contribute to the greatest good of all others, to the greatest happiness of the greatest number. Thus for Leibniz as for Bentham, we contribute to a greater ''good of the second order by risking a lesser ‘evil of the first order’; however， if for both Leibniz and Bentham, crime is evil, for Bentham it is also the punishment of crime that is evil.

边沁的全景敞视监狱图之一

在边沁的眼里， 刑事牵累自身是较少倾向于对被刑事牵累的东谈主（即有罪的东谈主）而设，而更倾向于为每个无罪的东谈主（即无辜的东谈主）而设：当边沁量度促改的价值与设立一种告诫范式的价值——看成刑事牵累的两种主要的办法——他明晰地为后者站队：告诫范式的建立价值跨越了校阅， ‘在无辜者与被定罪的比例下’。此外， 对刑事牵累的统共办法来说， 告诫‘最重要的是超越比拟’。促改针对的是一种可比拟 的少量量的个体——那即是说，针对那些照旧被冒犯的——而一种告诫范式的建立则是针对统共那些‘自大在冒犯的蛊惑下’的东谈主，后者的数目把柄边沁的不雅点， 单纯是“组成几个政事社团的全部个体——换句话说， 统共东谈主类’。

In Bentham’s eyes, the punishment itself is less intended for the punished, i.e. the guilty person, than it is for everyone else, i.e. the innocent: when Bentham weighs the value of reformation against that of setting an example - as the two principal objectives of punishment - he unequivocally opts for the latter: the setting of an example outweighs reformation, 'and that in the proportion of the number of the yet innocent to that of the convicted guilty’. Moreover of all the objectives of punishment, example is ‘beyond comparison the most important’. Reformation is aimed at a comparatively small number of individuals - that is, at those who have already offended - whereas the setting of an example is aimed at all those 'exposed to the temptation of offending’, and the number of the latter according to Bentham is, simply, "the whole number of individuals of which the several political communities are composed - in other words， all mankind’.

在边沁眼里， 刑事牵累率先是一种精彩的饰演：在刑事牵累轨制不是针对被刑事牵累的个体，而是针对全体他者的畛域内，刑事牵累的履行是一种精彩的饰演。 刑事牵累中精彩的饰演的维度 因此发祥于刑事牵累本人的威慑表面。 这是一种只为刑事牵累（或者，换言之， 无庸赘述的刑事牵累）的理念，践诺上演呈于精神之中；刑事牵累自身（真实的刑事牵累）并不比使得那种理念发生具有更进一步的行动。昭着的刑事牵累，因此 ，其统共的服务， 我合计王人是在告诫的方式里， 这是主要的办法。而真是刑事牵累（刑事牵累的履行）是一切开顽笑。

In Bentham’s eyes, punishment is first and foremost a spectacle: it is insofar as punishment is not intended for the punished individual, but for all others, that the execution of the punishment

is a spectacle. The dimension of spectacle in punishment therefore stems from the deterrent theory of punishment itself.It is the idea only of the punishment (or, in other words, the apparent

punishment) that really acts upon the mind; the punishment itself (the real punishment) acts not any farther than as giving rise to that idea. It is the apparent punishment, therefore, that does all the service, I mean in the way of example, which is the principal object.It is the real punishment that does all the mischief.

率先，什么是刑事牵累？遭牵缠过的体验或者自得的丧失。 边沁所流露 的刑事牵累其首尾乖互因此无庸赘述，它针对的是统共他者，而不是被刑事牵累的东谈主：在刑事牵累中，唯有被刑事牵累的个体（也便是刑事牵累轨制并未缱绻针对的个体），那位受到祸害的东谈主，同期，通过独一的外部的显象，刑事牵累行动加诸统共他者（那些刑事牵累轨制意图针对的对象）。这的真谛指的是，那种显象（无庸赘述的刑事牵累， 昭着的祸害遇到）超越现实（践诺的刑事牵累，践诺的遇到），不管何时无辜者跨越一位时。刑事牵累的主要办法， 对无辜者的威慑，因此是通过显象本人来末端的，那便是说，通过在无辜的大脑中建议刑事牵累表面。要害的问题于是造成： 这些显象是如何创建的？

First, what exactly is punishment? Suffering, the experience of pain or loss of pleasure. The paradox of Bentham’s punishment, which is intended for all the others rather than for the punished individual, is therefore evident: in punishment, it is only the punished individual (that is, the one for whom the punishment is not intended) who suffers pain, whereas the punishment acts upon all others (those for whom it is specifically intended) exclusively through its external appearance. This means that appearance (apparent punishment, apparent suffering) outweighs reality (real punishment, real suffering) whenever the number of the innocent exceeds one. The principal object of punishment, the deterrence of the innocent, is therefore achieved by means of appearance itself, that is, by raising the idea of punishment in the minds of the innocent. The key question then becomes: how is this appearance to be created?

在刑事牵累中这种精彩的饰演维度依于那处？在刑事牵累均分阶段进行的是什么？边沁在此主要所关注的所以最小的真是祸害遇到来末端最大的名义上的（非实质的）遇到，那即是说， 在他者那里以最小的祸害遇到来末端刑事牵累的最大限定。由于它只是对其他东谈主的名义的刑事牵累，即加诸于其大脑的刑事牵累，这是莫得必要为了增多对其他东谈主的刑事牵累限定， 去用‘迥殊的真是刑事牵累’补充践诺的刑事牵累——同等限定的加诸其他东谈主的刑事牵累限定不错通过‘别的更昂然的妙技’,即通过分阶段的‘不同于刑事牵累本人的尊严性， 以及它的履行’。Wherein exactly does this dimension of spectacle in punishment lie? What is it that is staged in punishment? Bentham’s main concern here is in achieving the greatest apparent suffering with the least real suffering, that is, achieving the greatest effect of the punishment on others with the least inflicted pain.Since it is only apparent punishment that acts upon others, upon their minds, it is not necessary, in order to increase the effect of punishment on others, to supplement the real punishment with some ‘additional real punishment’ 一 the same effect on others can be achieved by ‘other less expensive means’， namely， by staged 'solemnities distinct from punishment itself, and accompanying the execution of it’.

全景监视监狱的各类设计图式不一而终，体现了东谈主们对于“监视”本人的天主式的热衷

让咱们简便看一下看成精彩上演的刑事牵累的特点， 这种猛烈地倾向于针对无辜者更甚于受刑事牵累者的特点， 这种构要素阶段刑事牵累限定的特点一，那些在自后将在精彩上演中担任积极扮装的，它们我方必须率先顺从于精彩上演；限定， 囚徒们被收进圆形监狱就像，如杰耐特.赛朴尔指出，“是一种开幕式，而不是一种沐浴”： 在吸收上……平和沐浴中的透顶清洁……被外科大夫透顶的探查……从新到脚的新衣……浸礼——新生——尊严——典礼——自一个牧师那里：这个时刻将是令东谈主印象真切的。葬礼音乐，至少是惊叹诗，由风琴伴奏。

Let us take a brief look at the characteristic features of punishment qua spectacle， features dearly intended for the innocent rather than for the punished, features that constitute the stage effect of the punishment.Those who will later take an active part in the spectacle must first themselves be subjected to the spectacle; consequently, reception of prisoners into the panopticon prison resembles, as Janet Semple has remarked, "an initiation ceremony rather than a bath”:

On reception . . . thorough cleansing in a warm bath - thorough visitation by the surgeon.… Clothing new from top to toe. . . . Ablution - regeneration - solemnity - ceremony - form of prayer: the occasion would be impressive. Grave music . . . psalmody at least, with the organ.

囚徒们在圆形监狱里将戴上头具，面具的怪相抒发他们所违章的严重性： 囚徒将因此，如其所是， 将他们的邪恶搬上舞台。 他们“只在他们不得不濒临公众的眼睛”的情况下将戴上这些面具，那便是说， 在外面的崇尚者所插足的圣洁的服务期间，戴上头具。由于在这些情况下， 囚徒知谈他们要自大于公众的扫视之下， 这种“不朽的哄笑，会实时加剧他们的麻痹不仁，临了妨碍他们的洗肠涤胃。在统共其他情况下， 囚徒不会知谈他们是否被不雅察， 因为公众的扫视将藏于他们的背后：偶尔的拜访者将只被允许从一个中心的保证他们不被看到的远望塔上不雅察囚犯。

Prisoners in the panopticon would wear masks, the grimaces of the masks expressing the gravity of their offences: the prisoners would thus， as it were， stage their own guilt. They would wear these masks on 'the only occasion on which their eyes will have to encounter the public eye’, that is, during the divine service attended by outside worshippers. Since on this occasion the prisoners would know that they were exposed to public gaze, this "perpetual pillory, could in time harden them and render them insensitive, ultimately impeding their reformation. On all other occasions, the prisoners would not know whether they were being watched, since the gaze of the public would be hidden from them: occasional visitors would only be allowed to look into the panopticon from a central inspection tower which would allow them to observe the prisoners while remaining invisible themselves.

通过面具 ， 监犯将在不自大样貌的概述的情形中被哄笑：同期， 这种 “粉饰”，尽管是“严肃的、通顺着的、有教导意旨的”，却提高了带给不雅众的教导意旨。这是为了无辜者的扫视，——也便是说， 为了那些被遮拦了违章的东谈主们的扫视，那些囚徒的邪恶在圆形监狱中被搬上了舞台。在上演刑事牵累的尽可能吓东谈主的精彩饰演时，咱们甚而不错模仿到那些审讯的陶冶。 这是真是， 刑事牵累的审讯轨制是不公平的，是非的， 但审讯者的时期在分娩最终的舞台限定时——他们使用尊严的游行， 标记性的衣饰， 恐怖的场景， 等等——在边沁的眼里，“值得尊敬和师法远胜于被指责”。

Through the masks, then, guilt can be ‘pilloried in the abstract’ without exposing the face of the guilty: at the same time, this ‘masquerade’， which is nonetheless ‘serious, moving and instructive’， heightens the salutary impression on the spectators. It is for the gaze of the innocent - that is, for the gaze of those to be deterred from offences - that the guilt of the prisoners in the panopticon is staged.In staging the spectacle of punishment, which is intended to be as terrifying as possible, we can even draw upon the experience of the Inquisition. It is true that the Inquisition’s system of punishment was unjust and barbaric, but the skills displayed by the Inquisitors in producing the ultimate stage effect - their use of solemn processions, emblematic clothing, terrifying scenery, etc. - in Bentham’ eyes, ‘deserve rather to be admired and imitated than condemned’.

在主要用来看成对无辜者的一种告诫的刑事牵累的履行中， 咱们必须收拢一切契机去幻觉化他们的扫视：“不丧失任何契机地去跟眼睛话语”，边沁如是写谈。这么，对边沁来说，每一个组成刑法委员会的要害成员不是别的，而恰正是一种“剧院的司理”，他天然知谈，如何去获取来自刑事牵累舞台的最大限定。

In the execution of punishment, which serves principally as an example for the innocent, we must seize every opportunity to fascinate their gaze: “lose no occasion of speaking to the eye”, writes Bentham. Thus, for Bentham, the key member of every well-composed committee of penal law is none other than 'the manager of a theatre’ who would, of course, know how to attain the greatest effect from the staging of punishment.

精彩饰演在莫得包括加诸首要血腥的践诺的祸害遇到就使得咱们取得了巨大的非真实的祸害遇到。 这么， 为超过到刑事牵累对于其他东谈主们的最大限定， 莫得必要去使得受刑事牵累的个体遇到迥殊的、逾额的祸害。 不管何时一种加诸其他东谈主们的等量限定王人能通过愈加经济的步骤去末端，每一种迥殊的真是刑事牵累是一种纯正的损失， 边沁说。一种真是刑事牵累， 真是遇到本人它不亦然一种完满满全的赘余？

The spectacle enables us to increase the magnitude of the apparent suffering without increasing the magnitude of the red suffering involved. Thus, to attain the greatest effect of punishment on others, it is not necessary to inflict additional, excessive pain on the punished individual.Whenever an equal effect of punishment on others can be achieved by more economical means, every additional real punishment is a pure loss, says Bentham. And real punishment, real suffering itself is it not also entirely superfluous?

传说这是年青时的边沁

严格来说， 受刑事牵累的个体不值得刑事牵累的， 是难熬；说他该死挨痛，并不比说他值得受到外科大夫的切割所带来的刺痛来得更不乖僻： “莫得东谈主该死受到刑事牵累”， 边沁说谈。“当一个外科大夫切开一条腿，这是否是因为病东谈主值得这种刺痛？不， 它是因为腿可能因此规复。”此外，这与期待通过刑事牵累能够弥补违章本人一样乖僻， 那便是说， 被刑事牵累的监犯的真实的祸害可能带给受害者充分的舒服。

Strictly speaking, the punished individual does not deserve punishment, that is, pain; it is no less absurd to say that he deserves pain than to say that he would deserve the smart of the surgeon’s cut if he were ill: No man deserves punishment’, says Bentham. 'When a surgeon cuts into a limb, is it because the patient has deserved the smart? No, but that the limb may be healed.Furthermore, it would be equally absurd to expect that it is possible to compensate for the offence itself through punishment, that is to say, that the real suffering of the punished offender could bring adequate satisfaction to the victim of the offence.

在监犯的一边， 体验难熬——不管有多恐怖——受害者王人注定是失望而不逍遥的：把柄边沁， 通过刑事牵累（来弥补受害者的损失）是不可能的，即通过监犯的难熬体验，通过他受到与受害者之前所受的伤害同等的祸害，来诱导产生与这种祸害同等的受害者的自得，是不可能的。可能这看起来像是，通过弗成经由现象的告诫也末端社会厚重的现实，并弗成末端任何东西。要是刑事牵累的主要办法，对他者的震慑，不错通过非实质的刑事牵累来末端（“这是服务于一切的名义的刑事牵累”），而要是现实的刑事牵累竣工是糜掷的，甚而是险阻现实的（这是真是刑事牵累，是全部开顽笑），那么 它难谈弗成通过演义中的刑事牵累去末端一种同等限定？在这种方式里，它可能不花一丝代价，不需要让受刑事牵累的个体捐躯我方的自得，就对社区的全体幸福作出孝敬。

At the sight of the offender experiencing pain - no matter how horrific - the victim is bound to be disappointed and dissatisfied: according to Bentham, it is impossible through punishment，i.e. through pain experienced by the punished offender, to induce in the injured party a pleasure equivalent to the pain he has suffered as the victim of the offence.It might seem, then, that nothing can be achieved through reality that cannot be achieved as well through appearance.If the principal object of punishment, the deterrence of others, can be achieved by means of appearances (“it is the apparent punishment that does all the service”)， and if reality is entirely superfluous and even obstructive (‘it is the real punishment that does all the mischief), is it not then possible to achieve the same effect through punishment ，through fiction? In'this way it would be possible to contribute to the overall happiness of the community without the slightest expense, without needing to sacrifice any of the punished individual’s happiness.

举个例子， 一座建筑可能从外面看被建得很像是环形监狱， 偶尔的尖叫， 不是囚徒的尖叫， 而是专诚为了那种办法而受雇的东谈主们发出的尖叫，它不错从里面被听到。而同期别的东谈主以为是监犯正在因为他们的行动而受到刑事牵累，而真相只是，根蒂无东谈主着实地受到刑事牵累。第二种规律的善，因此不错在莫得条件任何“第一规律的泼辣”之下被分娩。

For example, a building could be constructed resembling the panopticon from the outside; occasional screams, not of prisoners, but of people hired specifically for that purpose, could be heard from within. While the others would think that the offenders were being punished for their deeds, in truth, nobody at all would really be suffering punishment. A ‘good of the second order’ could then be produced without requiring any ‘evil of the first order’.

自从功利主义的促进通顺止于谬论或幻想，或昭着，止于一种名义行动，即它本人并非是一种现实的效应——简便说，通过演义——是竣工反分娩的， 就像罗斯.哈里森合计， “最好的，即最容易的， 最如实的， 最经济的取得刑事牵累现象的方式，是通过真实的事物。即， 真实的环形监狱。边沁之反对无把柄的演义的使用，是因为它孕育了对真相的不尊重；演义只是在它们不可或缺时才是可袭取的。关联词， 即便咱们要拓荒一座着实 的环形监狱， 即便咱们因此 将通过现实来分娩告诫的现象咱们依然弗成竣工幸免依赖演义。 这是因为环形监狱， 现实本人， 照旧建造得像一种演义。由于真实的环形监狱要取得它外部的办法（退守无辜者被滋扰）——而这种客不雅性的需求跨越了对囚徒的处治， 在一定进度上就像无辜者的数目跨越了囚徒的数目。——它必须天然率先取得它里面的办法：它必须退守囚徒违章。但以什么来退守囚徒违章，以什么来贵重环形监狱里面的构造，并赐与真实事物以里面的一致性，说实在的，除了演义，别无它物。

Since the promotion of Benthamite ends through fallacy or illusion, or, more precisely, through an appearance which is not itself an effect of reality - in a word, through fiction - is actually counter-productive， as Ross Harrison puts it， ‘the best， that is the easiest, surest, cheapest way of achieving the appearance of punishment, is by having the real things i.e. the real panopticon. Bentham’s objection to the unwarranted use of fictions is that it fosters disrespect for truth; fictions are only acceptable when they are indispensable.However, even if we were to build a real panopticon, and even if we thus were to produce the appearance by means of reality, we still could not entirely avoid relying on fiction. This is because the panopticon, reality itself, is already structured like a fiction. For the real panopticon to achieve its external objective (the deterrence of the innocent from offending) - and this objective outweighs the processing of prisoners to the same extent as the number of the innocent exceeds the number of prisoners - it must of course first achieve its internal objective: it must deter the prisoners themselves from transgressing. But what deters the prisoners from transgressing， what sustains the panopticon in its internal structure, and lends the real thing its internal consistency, is, in fact, nothing other than a fiction.

尽管环形监狱通过分娩一种经由现实的现象退守无辜者违章，以便这种现实能够从根蒂上分娩这么一种现象， 它却必须通过另一种现象来看管， 即非现实的见效，而是演义的作用来看管。要是咱们要从现实移除这种编造性（演义）的影响， 咱们将丧失现实本人。

Although the panopticon deters the innocent from committing offences by producing an appearance through reality, in order for this reality to be able to produce such an appearance at all, it must itself be sustained by another appearance， one that is not the effect of reality, but that is itself a fiction. If we were to remove this fiction from reality, we would lose reality itself.

三 环形监狱中的演义

Ill F IC T IO N IN T H E P A N O P T IC O N

让咱们目下检讨 在什么进度上环形监狱，看成一种磋议刑法的机构， 在它里面的结构中， 是一种舞台限定，一部演义。 把柄 边沁， 在环形监狱中“窥探的无庸赘述的无所不在”是与“他的真实呈现的法子一端”通盘。这昭着是窥探的现象的用于贵重监狱规律，遮拦囚犯蹙迫的无所不在。这些相背的事物——真实的呈现/ 现象的无处不在；真实的刑事牵累/现象的刑事牵累；真实的耐劳/现象的耐劳——在条件比拟。按照边沁， 无辜者和囚徒通过现象，均被遮拦了蹙迫——前者通过现象的刑事牵累，后者通过窥探的现象的无所不在。关联词现象与现实之间的关系，在两种情况中是叠加的。

Let us now examine to what extent the panopticon, as a penal institution, is, in its internal structure, a stage effect, a fiction.According to Bentham, in the panopticon prison "the apparent

omnipresence of the inspector” is combined with 'the extreme facility of his real presence’. It is precisely the inspector’s apparent omnipresence that sustains perfect discipline in the panopticon, that deters the prisoners themselves from transgressing.The oppositions - real presence/apparent omnipresence, real punishment/ apparent punishment and real suffering/apparent - invite comparison. According to Bentham， both the innocent and the prisoners are deterred through appearance - the former through apparent punishment, and the latter through the inspector’s apparent omnipresence. The relation between appearance and reality is not, however, the same in both cases.

咱们照旧看到， 对边沁来说， 现象在刑事牵累中与现实联系： 在刑事牵累中， 现象是通过真实的事物真实的刑事牵累由无辜者的大脑所创造的。 现象被最大化， 自从真实的事物照旧提前最小化；真实的刑事牵累， 真实的耐劳， 照旧因为它在它本人中是泼辣 的而被最小化，这不是因为它教唆了现象的分娩， 或者，换句话说， 不是因为它可能在无辜者的头脑中以真实的刑事牵累分娩刑事牵累的理念，真实的刑事牵累或者耐劳，竣工能够分娩, 就像它我方的现象的名义的刑事牵累或耐劳。

We have already seen how, for Bentham, appearance is related to reality in punishment: in punishment, the appearance is created in the innocent’s mind by the real thing, by real punishment. The appearance is maximized, since the real thing has previously been minimized; real punishment, real suffering, has been minimized because it is in itself evil, and not because it hinders the production of the appearance, or, in other words, not because it would be impossible to produce the idea of punishment in the minds of the innocent with real punishment. Real punishment or suffering is perfectly capable of producing, as its own appearance’s apparent punishment or suffering.

关联词，在别的成对的反义词组下， 真实的呈现/ 现象的无所不在，现象与现实之间的关系基本上是不同的。 让咱们看一下边沁的说法。 监督者允许他我方在监狱的任何地点被看到的时刻， 他在那些看到他的眼里丧失了无所不在的属性： 那些看到他的， 天然，能够 告诉他们是否他的眼睛在直视他们；那些看到他的因此能够 看到他们莫得被看到。 在这个例子里， 窥探者名义上的无所不在只是被保留在那些莫得看到他的东谈主的眼睛里： 因为他们莫得在环形监狱的任何地点看到他， 他们很昭着弗成看到他们的不被看到；与此一致的是， 他们假定他在他的责任地点从他可能事实上不雅察他们的地点，无处不在， 当他我方保捏不被看见时。

With the other pair of opposites, real presence/ apparent omnipresence，however， the relation between appearance and reality is fundamentally different. Let us see what Bentham says. The moment the inspector allows himself to be seen anywhere in the panopticon he loses his omnipresence in the eyes of those who see him: those who see him, can, of course, tell whether his eyes are directed toward them; those who see him thus can see that they are not being seen. In this case， the inspector’s apparent omnipresence is preserved only in the eyes of those who do not see him: since they do not see him anywhere in the panopticon, they clearly cannot see that they are not being seen; accordingly, they assume that he is present elsewhere in his station， from whence he may in fact be watching them， while he himself remains invisible.

监督者的现象的无所不在和他的真实的呈现之间关系，于是如下： 监督者越少着实的出现， 他就越是在现象上无所不在；或者，更明晰的是， 监督者昭着 在现象上无所不在，在他不着实地呈现的时期。因为自大在囚犯眼睛下的时刻，对他来说足以丧失他名义上的无所不在。 这里，于是，现象老是遮拦现实。

The relation between the inspector’s apparent omnipresence and his real presence is then as follows: the less the inspector is really present, the more he is apparently omnipresent; or, more precisely, the inspector is apparently omnipresent precisely insofar as he is not really present. since a momentary exposure to the eyes of the prisoners is sufficient for him to lose his apparent omnipresence. Here, then, appearance precludes reality.

环形监狱因此 不是庸俗的监狱。 在其中看护看成一种规定尽可能清醒地把他我方自大于囚徒的眼睛之下，因为他知谈囚徒的规律依赖于他真实的现身。庸俗监狱一般呈现的图景如下： 当看护不在寻查， 囚徒们天然泄气地走来走去，但一当他出目下视野内， 他们就会因为他的扫视而饰演责任、规律和规律。 关联词， 在边沁的环形监狱里， 真相是相背的；只消窥探者不在视野之内，囚徒们就卖力地服务；只消他一出现，他们舞台饰演就会造成它本来的阵势：无规律性、 错杂。因此， 在环形监狱内，监督者尽可能少地出目下囚徒眼里，他统共威力，源起于他的不现身。或者，更明晰地说， “他的隐身无处不在”。

The panopticon is thus not an ordinary prison, in which the warden as a rule exposes himself to the eyes of the prisoners as much as possible precisely because he knows that the discipline of the prisoners depends on his real presence. Ordinary prisons generally present the following image: when the warden is not around, the prisoners naturally laze about, but, the moment he comes into sight, they stage work, order and discipline for his gaze. In Bentham’s panopticon prison, however, the opposite is true; prisoners work dutifully as long as the inspector is not in view; in his presence, they stage, as it were, indiscipline, idleness and disorder. Thus, in the panopticon, the inspector exposes himself to the eyes of the prisoners as little as possible: all of his power over the prisoners derives from his invisibility， or more precisely， his ‘invisible omnipresence’。

监督者的真实的现身， 于是弗成在囚徒脑海里像真实的刑事牵累在无辜者的脑海里分娩刑事牵累的理念一样分娩他之“无所不在”的理念。而真实的刑事牵累竣工能够分娩，看成它自身的现象， 刑事牵累的理念， ，独一的能够分娩无所不在这种理念的事物或现实，就像它我方的现象一样，是天主。

The inspector’s real presence，then， cannot produce the idea of his omnipresence in the minds of the prisoners in the same way as real punishment produced the idea of punishment in the minds of the innocent. While real punishment is perfectly capable of producing, as its own appearance, the idea of punishment, the only real thing or reality capable of producing the idea of omnipresence, as its own appearance, is God.

边沁我方的例子只是证据他的信念有多猛烈，即投降唯有充分的现象是由真实的事物或现实本人所分娩的，就像它自身的外不雅。换言之， 他办法是事物本人为其自身最充足的现象，它自身最充足的描述。就在他临死前不久， 他商量为了不让徒弟想起他，他很通情面地莫得在他我方的墓碑上选择嵌入一个肖像，一个半身泥像或者一个损失面具。能够， 他合计莫得什么能够比杰米.边沁我方更充分地描述杰米.边沁。一个特地的事物唯有它我方智力够最充分地描述：因此，每件事物王人是它我方的偶像。那是一种利己的偶像。 与此一致，按照他的遗志， 他条件他的躯壳被剖解；他的徒弟们为了他的尸体剖解荟萃在通盘，凝听他临了的演说，为种由剖解师所传递的，对于尸体的用途的演说。之后，他们应当保存其尸体， 给他穿上慑服，将他的拐杖放在他的手中，替他戴好他的凉帽，让他坐在他通常坐的椅子上。 而事实上，边沁临了的愿望成真，他坐在玻璃棺材里，今天的东谈主们依旧不错看到他，在伦敦大学的学院大厅里， 陈说他我方。

Bentham’s own example shows just how strong his belief was that the only adequate appearance is the one produced by the real thing or reality itself as its own appearance. In other words, he held that it is the thing itself that is its own most adequate appearancey its own most adequate representation. When, shortly before his death, he was considering what he could leave his disciples to remember him by, he understandably did not choose a portrait, a bust or a death-mask； rather, he must have concluded that there is nothing that could represent Jeremy Bentham more adequately than Jeremy Bentham himself. A particular thing can most adequately be represented only by itself: therefore, each thing should be its own icon, that is an auto-icon. Accordingly, in his will, he requested that his body be dissected; that his disciples gather for the dissection of his body and listen to a final oration， given by the anatomist who performed the dissection, on the utility of dissecting dead bodies; that they should then preserve the body, dress it in his clothes, put his walking stick in its hand and his straw hat on its head, and sit it on his usual chair. And indeed Bentham’s last wish came true. Thus, Bentham can still be seen today: he sits in a glass case in the hall of University College London, representing himself.

一种怪诞的讪笑是，尸体的头部保存失败。——很昭着 ，它可能是决定边沁的尸体是否充分地陈说了边沁自身，边沁的躯壳是否真是是一个利己的偶像的阿谁要害点——被保存的头部昭着地不同于辞世的边沁的头。由于边沁不再像他我方，因此也不再是他我方的偶像，他的头部不得不由一个蜡制的复成品来代替。 这个讪笑不仅摆在这么的事实上，即边沁我方看成一个例子诠释真实的事物不一定要由它我方智力够充分地描述，而且摆在这件事实上： 剖解师应该查阅过一篇论文，那篇由边沁我方写的详备描述毛利东谈主的头部萎缩历程的论文。

A curious irony had it that the preservation of the body failed at the head - precisely the point by which it is possible to determine whether Bentham’s corpse adequately represents Bentham himself, whether Bentham’s body really is an auto-icon - the preserved head was markedly dissimilar to the head of the living Bentham. Since Bentham, then, no longer resembled himself and was no longer his own icon, his head had to be replaced by a wax replica. The irony of this lies not only in the fact that it was the example of Bentham himself that proved that the real thing is not necessarily its own most adequate representation, but also in the fact that the anatomist who performed the dissection could have consulted a treatise describing in detail the procedures of head-shrinking among the Maori， written by Bentham himself.

囚徒的眼里， 监督者也被赋予其他圣洁的属性： 离开无所不在的属性， 他亦然全视的， 无所不知，无所不可能的。 关联词， 并无一种现实不错，就像分娩它我方的现象一样， 在囚徒的脑海里分娩对应的理念。而很昭着， 这是因为遮拦囚徒蹙迫的编造的扮装，那便是说，环形监狱中的编造的扮装，通过环形监狱，在退守无辜者成为监犯这件典型事例上，根蒂上不同于演义中的扮装。

In the eyes of the prisoners, the inspector is also endowed with other divine attributes: apart from being omnipresent, he is also all seeing, omniscient and omnipotent. However, there is no reality that could produce, as its own appearance, the corresponding ideas in the minds of the prisoners. And it is precisely for this reason that the role of fiction in deterring the prisoners from transgressing, that is, the role of fiction in the panopticon, differs radically from the role of fiction in deterring the innocent from offences through the panopticon as an example.

由于囚徒的眼睛不得不在环形监狱中被搬上舞台的是现实自身。即：天主。而无辜者通过真实的刑事牵累，通过被刑事牵累者的祸害，被退守成为监犯， 环形监狱中的囚徒则通过天主的编造被遮拦违章。 因此天主的编造看管了环形监狱的天下。这种环形监狱中遮拦囚徒蹙迫的在功利主义一端是无可质疑的， 边沁我方通过谬论或设想，通过一种不是它自身看成一种现实的反馈的外不雅，——简便说，通过编造，提高了它。 在其中存在着边沁环形监狱限定的临了舞台：它创造了天主的编造，包括他全部的属性。

What has to be staged in the panopticon for the gaze of the prisoners is reality itself, i.e. God. Whereas the innocent are deterred from offending by real punishment, by the real suffering of the punished， the prisoners in the panopticon are deterred from transgressing by the fiction o f God. It is therefore the fiction of God that sustains the universe of the panopticon. This deterrence of the prisoners in the panopticon from transgressing is unquestionably an example of the Benthamite end， which Bentham himself promotes through fallacy or illusion, through an appearance which is not itself an effect of reality - in a word, through fiction. And therein lies the ultimate stage effect of Bentham’s panopticon: it creates the fiction of God with all his attributes.

发布于：浙江省