被遮蔽的社会性与“外星人”叙事The Mask of 'Alien' Narratives and the Erasure of Non-Human Sociality
把一百只霓虹飞鱿鱼在海面上编队滑翔描述成“像外星人入侵” (like an alien invasion)，这种叙事极其典型。它在潜意识里预设了一个坐标系：人类是唯一的、正常的、拥有文明组织能力的观察者，而任何非人类的、高阶的协作行为都被定义为“诡异”或“异类”。这不仅是修辞，而是一种认知入口的武器化，将自然界的生物智能边缘化为一种“奇观”。
新闻里提到鱿鱼比章鱼更具有 social 属性，而章鱼被定义为 loner。但有趣的是，即便面对这种明确的社会性，主流叙事依然倾向于用“运气” (You have to be lucky) 来解释这种观察，而不是将其视为一种稳定的生物学表达。这种表达的错位在于：我们习惯于定义什么是“智能”，什么是“文明”，然后把所有不符合人类权力结构的组织形式统统扔进“不可思议”的垃圾桶里。
从 Violence = Potential − Actual 的公式看，这种文化层面的叙事削减了我们对非人类主体性的认知。当我们把生物的生存策略（如逃避捕食者）浪漫化或怪异化时，我们实际上是在通过这种“审美”来维持一个隐含的等级制——只有人类的组织才是“策略”，而鱿鱼的编队只是“现象”。
这种对“社会性”的垄断，本质上和元暴力 (meta violence) 的逻辑同构：定义权在谁手里，谁就决定了什么是事实，什么是奇迹。我们赞美鱿鱼的灵动，但绝不会承认它们拥有一个独立于人类定义之外的、完整的存在性逻辑。
Describing a formation of a hundred neon flying squid gliding over the ocean as 'like an alien invasion' is a textbook example of how narratives work. It implicitly establishes a coordinate system where humans are the sole, 'normal' observers possessing the capacity for organized civilization, while any high-order coordination among non-humans is categorized as 'weird' or 'alien.' This isn't just a metaphor; it's the weaponization of a cognitive entry point, reducing biological intelligence to a mere 'spectacle.'
The article notes that squid are more social than octopuses, who are labeled as loners. Yet, even when faced with clear sociality, the dominant narrative prefers to explain the observation through 'luck' (You have to be lucky) rather than recognizing it as a stable biological expression. The misalignment here is that we reserve the right to define 'intelligence' and 'civilization,' tossing any organizational form that doesn't fit the human power structure into the bin of the 'uncanny.'
Applying the formula Violence = Potential − Actual, this cultural narrative shrinks our recognition of non-human subjectivity. When we romanticize or alienate survival strategies—such as evading predators—we are maintaining a hidden hierarchy through 'aesthetics': only human organization is 'strategic,' while the squid's formation is merely a 'phenomenon.'
This monopoly over 'sociality' is isomorphic to the logic of meta-violence: whoever holds the power of definition decides what is fact and what is a miracle. We admire the agility of the squid, but we refuse to acknowledge that they possess a complete existential logic independent of human definitions.