吳明益的《複眼人》訴說著阿莉思在經歷失去丈夫與兒子的創傷後，透過書寫的記憶讓兒子存活著，直到兒子與其丈夫於一次山難時失蹤。筆者想探問，阿莉思偽造的敘事究竟是因為創傷而產生的記憶扭曲，還是更有能動性的重塑記憶的敘事？透過瑪拉布的創傷理論，本文第一部分試圖探究阿莉思如何重塑記憶與生命。瑪拉布的創傷理論解釋主體如何經歷「摧毀的變形」與「摧毀的可塑性」。若大腦具有可塑性，那麼，從某種程度上來說，記憶也具備可塑性，其諭示著或許我們不需回到所謂的原初的記憶，阿莉思每一次的重塑記憶正是其涵納多重視角與自我創生的動作。本文第二部分將運用瑪拉布所提出的「生態突觸的個人特質」之概念以及與其相呼應的瓜達里的三維生態學觀點剖析個體、社會與生態間的交纏關係。由此看來，阿莉思的自我療癒之記憶與敘事或許也呼應了自然生態之療傷記憶與敘事。

Wu Ming-Yi’s The Man with the Compound Eyes describes how Alice keeps herson alive through written memories after experiencing the trauma of losingher husband and son in a mountain accident. The crucial question to be askedis whether Alice’s false narrative is a trauma-induced distortion of memoryor a more dynamic reconstruction of memory. The first section of this articleuses Catherine Malabou’s trauma theory to investigate how Alice reshapes hermemories and life. Malabou’s theory explains how the individual undergoes“destructive metamorphosis” and “destructive plasticity” during a traumaticevent. If the brain is plastic, then to a certain extent, memory is also malleable.This suggests that we may not need to return to the so-called original memory.Each time Alice reinvents her memory, it is an action involving multipleperspectives and self-creation. The second part of this paper uses Malabou’sconcept of “eco-synaptic personhood” and Felix Guattari’s correspondingconcept of the “three-ecologies” to analyze the intertwined relationshipbetween the individual, society, and ecology. Alice’s self-healing memory andnarrative may thus also echo the healing memory and narrative of naturalecology.