面對文學語彙「小確幸」一詞因商業行銷之挪用而使現代小資男女 不僅無法安於「小確幸」商品所標榜之「確幸」、反而因不斷推陳出新 之「小確幸」商品的頻頻召喚而更加窮於奔命於慾望追逐之旅的文化 現象，本文除試圖透過文本分析探討村上春樹首創此詞彙所寄予之內 涵，以區別村上的「原始小確幸」與市面上到處可見的「另類小確幸」， 並嘗試從紀傑克的唯物神學角度，思考深陷於後資本主義慾望迷宮中 的現代人如何擺脫不斷增生的慾望召喚，以創造真正的自由與確幸的 救贖之道。文章共分四節，首節分析「小確幸」一詞的原始意涵，並概 述「小確幸」一詞遭扭曲挪用後所引發之熱烈討論。第二節藉紀傑克對 謝林哲學唯物觀點之詮釋探討村上「原始小確幸」的發生，及其聖境如 何在主體感知的當下同時遠離主體，以驅使主體轉向象徵系統、在「另 類小確幸」的替代系統中尋求慰藉之過程。第三節闡述紀傑克結合基督 教神學、巴迪烏（Alain Badiou）之「純粹駁雜」及拉岡（Jacques Lacan）之「陰性邏輯」等唯物觀點所建構之唯物神學，探討內容聚焦於其在詮釋基督透過「降生為人」彰顯神性的過程中所展現的拉岡式「大絕爽」，能否作為吾人跳過資本主義中介、直接面對村上式「小確幸」之途徑。末節則總結本文之論述，並主張世人透過紀傑克所建構之唯物神學來重新審視當前「小確幸」概念商品到處充斥的文化現象，認清村上式「小確幸」可遇而不可求的真相，以免落入「另類小確幸」的陷阱。

Confronted with the tricky abuse of the literary expression “small certain happiness” for commercial purposes in Taiwan in recent years, which has inflicted contemporary men and women living on a small income with an even more miserable life full of futile pursuits for the satisfaction of artificial needs created by capitalist society, this paper aims both to explore the term’s original meaning, that is, Haruki Murakami’s original connotation in using the term, distinguishing it from the more popular but distorted usage, and also to find salvation for people who have been trapped in the post-capitalist labyrinth according to Žižek’s materialist theology. The paper is divided into four sections. In Section One, I explore the original meaning of the term in question against the background of its distorted usages as well as the heated discussions and criticisms over its significance. In Section Two, I explain, based on Žižek’s materialist interpretation of Schelling’s philosophy, how the original (that is, Murakami’s) “small certain happiness” takes place, how it becomes a mystery at the moment of the subject’s awareness of it, and how it is pursued (though fruitlessly) by the subject in the labyrinth of our capitalist society through the function of symbolic structure. In Section Three, I explore Žižek’s materialist theology which is constructed on the bases of Badiou’s notion of “pure multiplicity” and Lacan’s “feminine logic,” or the ontological notion of “not-all,” aiming to see the possibility of applying it to current cultural phenomena. Finally, in the last section, I conclude the paper with the proposition that we must take Žižek’s materialist theology into serious consideration so that further afflictions caused by the infinite desire pursuits in capitalist society can be avoided and the real (that is, Murakami’s) “small certain happiness” can be possibly achieved.