現代浪漫愛危機

「』Spa』 is the Millennium buzzword for health, beauty and relaxation; it is hip in holiday-speak and a mantra for the growing band of worshippers at the altar of self-preservation」 (Sophie Benge 9). While people discuss the spa industry as a temporary vogue promoted by both beauty industries and travel agencies, however, it is worth noticing that the 『Spa』 trend makes new concept of life-style and body politics a current popularity spreading not only in the lives of trendsetters, health fanatics or spa-goers but also into the ideas of the public』s philosophy of life.

In contrast to the tensely pressure receive in daily lives, the 『Spa』 portrays an new image of life in which it emphasizes the individual』s spiritual well-being, stress-busting therapies and natural curatives. Rather than on modern chemicals and synthetic preparations, the 『Spa』 soon attracts lots of consumers willingly spending money on it. As for the spa trend in Taiwan, it becomes so popular not only because it is a new mode of health- and beauty-preservation activity imported from foreign countries, but also because of the concept of leisure which is reinforced by the two-day weekends policy implemented since the year of 1998. However, under the familiar spa』s slogan of 「balance of body, mind and soul」, it is always preoccupied to notice the spiritual and mental relaxation that spa treatments could provide. Nevertheless, hidden under the common advertising sign of spiritual and mental relaxation, what indeed being experienced by the customers in the first place is the enjoyment of one』s own body. Healthful herbal tonics, revitalizing facials, baths and massage oils—are but a few of the delightful ways, which directly received by the customer』s body at the first hand, offered as restorative and stress-busting remedies in the spas. If we regard the spa』s image-building among various advertisements, it is actually a highly praise of personal bodily pleasure that the spa trend advocates primarily.

Such warmly exalted bodily pleasure, or 『bodily hedonism』 in other words, is one of the main characteristics which makes the spa industry become an interesting topic to discuss. In contrast to the traditional devaluating formulation about body, the neo-type spy industry not only calls forth the well-being of the metaphysical spiritual aspect, but it conspicuously turns back in touch with 「bodies」 and sets out to offer solutions for those who want to look good, feel good and rejuvenate their bodies as well as their souls. Therefore, in this paper, I would like to analyze how the spa industry constitutes the individual』s subjectivity through exploration of personal sensation and create a special 『bodily hedonism』 ambiance for the customers to enjoy treatments with righteousness.

Second, with regard to the 『Spa』 as a sunrise industry intensely interrelates the two main elements of individualization and reflexivity in modernity, I would like to explore how the spa ambiance establishes a favorable milieu to empower individual』s ability to perform a way of self-actualization, and also offers a way to legitimate the individual to consume and enjoy the bodily-pleasure-oriented activities.

What makes 『Spa』 a special and different trend is that it is by no means a sacred or lofty spiritual or religious-like activity discussed in fancy talks; contrarily, although it also aims for a relaxation of individual』s mind and soul, however, the spa creates the sense of inward sooth by bringing a great bodily pleasure outside in through offering sensuous impressions to the spa clients. While we read advertising lines as follows:

We see clearly that the spa industry combines traits from beauty salons, body-sculpture companies, hydropathics and health centers; yet it ingeniously integrates different elements and transforms itself to be a neo sunrise 『well-being-oriented commerce』. However, it would be interesting to note that the seemingly usual image-building as natural tonics to nurture body, mind and spirit is rather indeed performed thoroughly through the omnibus bodyworks in the spa rites. And it is also the omnibus bodyworks which generate manifold enjoyment, pleasure, and satisfaction for all the spa clients.

Such apparent positive attitude toward 「body」/「bodyworks」 makes spas distinct from other conservative statements which devalue the human bodies as merely a symbolic medium or a subordinated counterpart of mind. Dating back to the mainstream Western philosophy, a clear distinction between mind/body has already been long anticipated in Descartes thought. The Cartesianism indicates that the body is primarily regarded as 「an object for the natural sciences」. Further, the Cartesianism regards the body as 「an instrument, a tool…at the disposal of consciousness, a vessel occupied by an animating, willful subjectivity」[2]. By this, we see how the body is typically considered, which is also criticized by Elizabeth Grosz in Volatile Bodies, as:

While mind/body is frequently correlated with the distinction between reason and passion, sense and sensibility, depth and surface, or self and other; these terms, however, function implicitly to define the body in passive and inert terms. Accordingly, following Decatesianism』s markedly distinction between mind and body, the body is coded in terms that are themselves traditionally devalued.

So far as those traditional devalued-body viewpoints are concerned, we further see how the 「bodyworks industry」 nowadays, such as body sculpturing, body slimming, or plastic operation, has been scolded or criticized as individual』s irrational consuming behavior mystified by the advertisements of mass media. Otherwise, such individual』s beauty-oriented behaviors would be described as conduct which is deeply affected by the patriarchal ideology that pleasing others (men, mostly) as final destination. Therefore, we may see disapproval comments about bodyworks as follows:

In the commonly disapproval comments about bodyworks, we could notice that, in the first place, as long as the 「body」 been put in the aspects of beauty, surgery or cosmetics, it would be depicted as nonnatural behaviors conducted by all-benefit-oriented artificial beauty-industry which after all makes the body 「objectified」 and which should be abandoned. Secondly, the consumer who pursues one』s own bodily beauty/pleasure is actually under the control of businessperson, and stands in a passive and compliant position. However, it is worth noting that in such context, we might adversely become to be the person who indeed regards the body as a real 「object」 and the person who indeed promote the 「objectification」 since we consider every exterior force might not only worsen the body but also imprison and deprave the individual (or the consumer).

However, when it comes to the body/beauty industry in relation to the aspect of individual』s subjectivity, the rise of spa industry, in a rather definite way, opens up a new aspect of thinking and acting for both beauty-industries and customers. On the one hand, it is a novel chance for the commonly devalued slimming or beauty-center being able to transform into a neo-style business. This time, it includes the focuses on spiritual and mental therapies as well, and enriches their services to be full-scale bodyworks. On the other hand, the customers who been blamed as unintelligent artificial beauty-seekers could now, with today』s vogue words as 「spa-goers」, open and aboveboard go consuming in the spa institutions he/she choose, and enjoy the physical and fitness, as well as spiritual and mental nourishment the spas provide.

It is an interesting yet important transformation that in such spa trend, it not only creates a new method for individuals heading on the road to well-being, but also makes a fresh route for body/beauty clients to feel at ease taking the treatments with 「proper」 reasons. Owing to holistic spa image-building of health, beauty and relaxation, the spa-goers could elude traditional negative comments about beauty treatments by saying that spa consumption is rather a pampering 「mindful」 and 「spiritual」 break for lives, if needed. Therefore, they may shield themselves from old guards and go into the institution to enjoy pleasing experiences of self-bodily-exploration with righteousness. Further, the spa trend creates a new possibility of understanding and constructing of, in Elisabeth Grosz terms, 「psychical corporeality」 and 「embodied subjectivity」[5].

Spas make clients being able to enact one』s individuality and embody one』s subjectivity through a sensuous and luscious enjoyment on his/her body. Moreover, this sensuous bodily pleasure spas create, with an ambience of nurturing, rejuvenating, pampering, caring, and relaxing, which all give the spa-goers fantastic yet authentic firsthand bodily experiences to ensure and further, to extol the substance of 「physical corporeality」. On this account, as Anthony Giddens pointing in Modernity and Self-identity, 「the body cannot be any longer merely 『accepted』, fed and adorned according to traditional ritual; it becomes a core part of the reflexive project of self-identity」 (181).

Following with this content, we see the body in spas may not only be adorned with clients』 wishes, either makeup or clothing, which is ironically the part highly devaluded by old-liners; further, the body in spas becomes a reflexive project which individuals could arrange, scheme, and master in compliance with one』s current will and situation. When it comes to 「mastery」 in relation to modernity and individualization, in Giddens words, the mastery is:

Therefore, if we see the spas phenomenon with broder viewpoints, its bodily therapies or treatments are rather delightful manners to foster and project the clients』「self」. Take one of the most popular spa treatments—aromatherapy massage[6]—as an example, it is not only all about sensual healing works for the body, but it also reflects an exemplary form that how spa-goers actively settle and colonize one』s own body politics into the reflexive project of life-planning. As to the former part, aromatherapy massage creates holistic sensational stimuli, as well as relaxation and enjoyment, through the touching of spa therapist』s hands. By their professional knowledge, they are sensible knowing client』s tight or hot areas in the body, which they carefully relieve with the power and warmness of their hands and the application of aromatic oils. The spa clients are of course not passive dolls lying on the massage-beds and quietly receieve controls from therapists. Instead, they actively express their favours and shows their feels directly to the therapists. Accordingly, we see in one spa-goer』s saying:

We further see similar views in another spa-goer』s recalling her spa massage experiences: 「in the spa massage, those enjoyments make me a queen, and I love it. And I know after the massage, I will get a sooth skin, and totally relaxed body. That is what I want, and what I am willing to pay money for.」 On this ground, the spa-client is not a blind consumer recklessly spending money; instead, she knows clearly what she expects from the spa massage. Further, when it comes to the mastery of one』s image and one』s life through spa, she claims:

As a result, we see clearly how the positive opinions and results come from spas』 bodily-pleasure-politics. Spa-goers no more feel guilty about such a bodily-hedonism consuming; rather, they empower their own self-identity upon it. As Sophie Benge, the author of The Tropical Spa, comments: 「[R]elaxation with all attendant touch, sound, scent and scenery, that is the panacea adopted at this spa」 (24). And it may be said that by offering such full-scaled sensuous 「panacea」, spas build a distinctive yet engrossing fashion that constructs subjectivity through various of pleasant bodily sensuality. Moreover, we see from one spa-goer』s opinion that because of the diverse bodily treatments spas offer, such attractive panacea, combining with the sensuality of enjoyment and multiplicity of treatments, further enchants, while at the same time empowers, the spa-goers to adopt a new form of lifestyle and colonize one』s future:

In this interview, we see the spa-goers are the people who understand clearly about his/her life condition and who actively act upon it. Those arrangements of spa treatments, or 「body-oriented practices」 in other words, are rather an action of day-to-day negotiations over their lives and lifestyles. Again, the body in spa context becomes, in Giddens』 words, 「an action-system, a mode of praxis, and its practical immersion in the interactions of day-to-day life is an essential part of the sustaining of a coherent sense of self-identity」 (99).

It is important, that if we take the body as an unmodifiable regime, and then it would be short-sighted to see merely the appearance of the consumer』s behavior, but in fact ignore one』s individuality, subjectivity and activeness since we see clearly how the spa-goers willingly and actively take one』s body as a project of 「self-actualization」 (Giddens 198). In regard to the benefits of spa in relation to lives, the fourth spa-goer I interviewed mentions as follows:

So far as the enjoyment and benefits of spas are concerned, on the one hand, it is obvious that spa-goers are now wittyly utilizing the bodily pleasure spas provide, to re-organize one』s body through re-experiencing the long lost bodily sensuality. On the other hand, the bodily-pleasure-positive attitude of spas make spa-goers perceive the importance of delighting oneself, and further, envisage one』s body-forms, life-styles, and future-planning with autonomy. When it comes to the construction of one』s subjectivity through the bodily regime, Elizabeth Grosz claims:

For Grosz, the body is instead a powerful place for the individual to embody one』s own specialty and subjectivity. In terms of the spa-industry, with its offering various sensualities by which generated in its ambience, bodyworks, as well as the interaction between customers and staff, spas are spaces made for the customers autonomously willing to project one』s body. Under its distinct pleasure-positive context, the people who come spending money on self-relaxation or bodily enjoyment are able to satisfy oneself and seek those bodily pleasure with righteousness. Spas legitimate individual』s body, pleasure, and desire.

To be sure, today』s spas are nothing less than lifestyle universities: in addition to traditional beauty and body treatments, fitness classes, sports, and healthy nutrition, spas are teaching life management and coping tools to keep the good times rolling after spa-goers returned to the real world. In the aspect of body politics, spas foster a fashion that the individual might utilize in order to make his/her body a meaningful, 「readable」, and depth-entity. Accordingly, the spa-goers』 bodies are, in Grosz』 term, 「determinate types of subject with distinctive modes of corporeality」 Spa-goers would begin to ask themselves: 「How shall I live?」[8], and it is also a start of series of basic yet significant inner negotiation depends upon self-desire and self-current-living-condition. We might come up with a temporary solution to this question; however, these series of exploration of solution on different stage of life are in fact tactics to exposure one』s subjectivity and empower one』s individuality. [7]. On the other hand, spas support the positive dynamic impetus of lifestyle. By this, when the spa-goers could vividly experience the pleasant href="#_ftn8" name="_ftnref8" title>We could clearly observe how spas offers a fascinating procedure by which we unfold self-identity step by step. All in all, spa』s body politics is an active and positive yet also pleasant and attractive aspect of the reflexivity of self-identity since, in Giddens』 words again, 「body-planning is more often an engagement with the outside world than a defensive withdrawal from it.」[9] Next time, when people are discussing the effects spas create, we may not ignore that the positive 「bodily-hedonism」 has immensely and successfully allure and delight the spa-goers. The spa-goers are no more group of trendsetters who seek after the vogue without judgments; instead, they are the people who know well about self-desire as well as self-ability in accordance with self-ability. They distinctively understand and further actively make arrangement to have themselves look good, feel good, and most importantly live good. As for this, we must not be overlooked the strength of spa』s body politics that enforces and empowers the reflexive individualization in modern worlds.

Benge, Sophie. The Tropical Spa: Asian secrets of health, beauty and relaxation. Hong Kong: Periplus, 1999.

Giddens, Anthony. Modernity and Self-identity: Self and society in the late modern age. Cambridge: Polity Press,1991.

Grosz, Elizabeth, Volatile Bodies: Toward a Corporeal Feminism. Indianapolis: Indiana University Press, 1994.

Grosz, Elizabeth. 「Bodies-Cities.」 Sexuality and Space. Ed. Beatriz Colomina. New Jersey: Princeton Architectural Press, 1992. 241-253.

Jian, Hwi-zhong, 「The Study of the Body in the Gender Space with the viewpoint of International Slimming Business in Taiwan.」 Thesis. Chung Yuan Christian U, 1997.

Lin, Yu-lin, 「The Ideal of Slendeness in Taiwan』s Diet Ads from Foucault』s Framework of Power/Knowledge.」 Journal of Woman and Gender Studies 7 (1996): 1-26.

[1] Jelatic Body Work, advertisement, leaflet, April 2000.

[2] There are detailed introduction of Cartesianism』s mind/body distinction in Elizabeth Grosz, Volatile Bodies: Toward a Corporeal Feminism (Indianapolis: Indiana UP, 1994) 8-10.

[3] Lin Yu-lin, (林宇玲) 「The Ideal of Slenderness in Taiwan's Diet Ads from Foucault's Framework of Power/Knowledge,」 Journal of Women and Gender Studies 7 (1996): 13.

[4] Jian Hui-zhong, （簡慧鐘）「The Study of the Body in the Gender Space with the viewpoint of International Slimming Business in Taiwan,」 thesis, Chung Yuan Christian U, 1997, 71.

[5] Grosz considers the human body as a 「physical corporeality」 by which individuals not only concretely present and project one』s self-identity but also provide a substance that the individual could differentiate from others and ensure one』s own figure and existence, and therefore 「embody individual』s subjectivity」, see Wang Chih-hung』s (王志弘) introduction of Grosz』s theory on body in his The Politics & Poetics of Gendered Flows: the experiences of Taiwan (Taipei: Gardencity, 2000) 181.

[6] As Sophie Benge , the writer of The Tropical Spa, introduces: massage puts touch back into your system. As well as an unconditional desire to please and an intuitive reaction to the body, here is what to expect:

1. medium pressure.

2. Scented massage oil.

3. Long sensual strokes, working the length of the muscle to relieve tension. All sequences finish with upward strokes toward the heart.

4. Rolling skin between thumb and forefinger to spark up the nerve endings and increase blood flow.

5. Circular thumb movements for the same.

6. Pressure on the points in the foot and hand reflex zones.

[7] Grosz, Bodies-Cities, 243.

[8] Giddens thinks 「How shall I live」 is the question has to be answered in day-to-day decisions. In which shows the way we 「live a biography reflexively organized in terms of flows of social and psychological information about possible ways of life.」 See in Giddens, Modernity and self-identity,14.

[9] Ibid, 178