sinthome 01 Jacques Lacan

sinthome 01

Jacques Lacan
雅克 拉康

Le Sinthome
病徵

Seminar 1: Wednesday 18 November 1975

What I announced on the notice was Le Sinthome. It is an old way of writing what was subsequently written as symptom.

我在公告宣佈的議題是「病徵」。Le Sinthome 是一個以前的拼字方式，來書寫隨後我們所謂的病徵的新式拼法symptom。

If I allowed myself to… this orthographic modification obviously marks an epoch, an epoch that happens to be that of the injection into French, into what I call lalangue, my lalangue, the injection of Greek. Of this tongue about which Joyce, in A portrait of the artist, clearly expressed the wish, no, its not in A portrait of the artist, it is in Ulysses, in Ulysses, in the first chapter, it is a matter of Hellenising, of injecting in the same way the Hellenic lalangue into something or other. Since it was not a matter of Gaelic, even though it was Ireland that was at stake, but Joyce had to write in English.

容我這樣說。我用Le Sinthome 的拼法，而不是symptom 的新式拼法，懸而易見地，是要標示著一個不同的時代。在這個時代，希臘文剛好融入法文，融入我所謂的「語文」，我的法國語文。至於喬埃斯的語文則是英文，在「一位年輕藝術家的畫像」，他清楚地表達這個願望，不，不是在「一個年輕藝術家的畫像」，而是在「尤裏西斯」，在尤裏西斯的第一章，討論到希臘文化的影響，如同要將希臘的語文，融入某件其他的東西。我們不確定是什麽東西，但確定不是愛爾蘭的蓋爾方言，即使愛爾蘭當時岌岌可危，但是喬埃斯必須用英文寫作。

That he wrote in English in such a way that – as was said (10) by someone whom I hope is in this audience, Philippe Sollers, in Tel Quel – he wrote it in such a way that the English tongue no longer exists. It already had I would say, little consistency.

他必須用英文寫作，情非得已，如菲力浦、梭勒在「真理雜誌」所說的。我想梭勒本人現在應該是在聽眾席。他用英文寫作，好像英文的語言，快要滅絕。可是，我覺得這種說法有點前後不一致。

Which does not mean that it is easy to write in English. But Joyce, through the series of works that he wrote in English, added something to it that makes the same author say that it should be written l’élangues. That’s l’élangues. L’élangues by which I suppose he intends to designate something like elation. This elation that we are told is at the source of some symptom or other that in psychiatry we call mania.

這並不意味著，英文寫作很容易。但是喬埃斯，透過一系列他用英文寫作的作品，替英文增添了某件東西，使得菲力浦、梭勒不禁說，那真是「絕妙好文」。「絕妙好文」的意思是，我想他是用來指示某個像是「興高采烈」。我們聽說，興高采烈的情緒是某種病徵的來源，在精神分裂學，我們稱之為「狂躁症」。

This indeed in effect is what his last work resembles, namely, Finnegans Wake which is the one that he held back for such a long time to attract general attention. The one also in connection with which I put forward at a time, at a time when I had allowed myself to be lured into…by a pressing solicitation, pressing, I should say, on the part of Jacques Aubert here present and still just as pressing, into which I allowed myself to be lured to inaugurate, to inaugurate under the name of a Joyce symposium.

事實上，這確實是他最後一部作品可以比擬的東西，換言之，就是「芬尼根守靈」。這部作品他保留很久的時間，才決心公諸於世。關於這部作品，我有段時間提出，當我情不自禁地應雅克、歐伯特懇切的邀請，他人現在現場。他是如此的懇切，所以我就開始情不自禁地主講起有關喬埃斯的講座。

That is why in short I allowed myself to be diverted from my project which was, this year – I announced it to you last year – to entitle this seminar by 4,5 and 6. I have contented myself with the 4 and I am very glad of it, because I would surely have succumbed to 4,5,6. Which is not to say that the 4 in question is any less weighty for me.

那就是為什麽，我最後從原先計畫的議題，我去年跟你們宣佈的議題，我原先將我的講座按四、五、六排列命名，我轉移過來。我滿足於先到達第四講座，告一段落。若非這個轉移，我本來會四、五、六講座一直延續下去。這並不是說，我的第四講座，就能講得比較輕而易舉。

I inherit from Freud. Very much in spite of myself. Because I have stated in my time what could be extracted in proper logic from the babble of those he called his band. I do not need to name them, they are that clique which frequented the Vienna meetings.
Not one of them can be said to have followed the path I describe as properly logical.

我的學說從佛洛伊德延續而來，對我而言，我是情非得已。因為一路走來，我對於佛洛伊德學派所謂的門人，他們的作風及主張，實在是不敢苟同，不得不根據邏輯推演，力爭到底。我不需要道出他們的姓名，他們成群結隊，時常在維也納會議叱詫風雲。可是，他們沒有一位是，遵照我所描述的邏輯上「言之成理，析之有據」。

(11) Nature, I will say, to be done with it, is distinguished by being not-one. Hence the logical procedure for tackling it. To call nature what you exclude in the very act of taking an interest in something, that something being distinguished by being named,
nature, by this procedure, only runs the risk of being characterized as a pot-pourri of what lies outside nature.

總而言之，容我這樣說，人的天性的區別特徵，就是它不是一個天性。因此，我們必須用邏輯的程式來克服它。假如你替人的天性定義為，你正在對於某件東西感到興趣時，所排除的東西，某件東西，你以命名的方式區別它。以這種程式定義的天性。危險的地方在於：它的特徵會成為天性本質之外的一堆大雜燴。

The advantage of this last proposition is that if you find, in carefully counting it, that to name it is in contrast with what appears to be the law of nature- that there is not in him, I mean in man any naturally (this naturally with every possible reservation)
naturally sexual relationship- your are positing logically as proves to be the case that this is not a privilege, a privilege of man.

這個最後命題的優點是：假如在小心計算的時候，你發現到，替某件東西命名，等於就是跟看起來像是天性的法則作對比。例如，在人的天性裏，我指的是人的自然天性裏，（這個自然天性，我暫且這樣使用），性愛的關係並不存在。你們從邏輯的觀點提出，證明這是通例，這不是特權，不是人的特權。

Be careful however not to go so far as to say that there is nothing natural about sex. Rather try to see what is in question in each case, from bacteria to birds. I have already made an allusion to both. From bacteria to birds because they have names. Let us note in passing that in so-called divine creation – divine only in that it refers to nomination – bacteria in not named.

可是，你們要小心翼翼，不要過度解讀為：關於性愛，沒有任何屬於自然天性的東西。相反的，你們要設法看出，每一種情況，從細菌到鳥類，受到質疑的問題是什麽。這兩樣東西，我曾經引用過，從細菌到鳥類，因為它們已經被命名。我們不妨再稍加注意，所謂神聖的創造。萬物之所以神聖，因為它接受上帝的命名，可是細菌並沒有被上帝命名到。

Nor is it (12) named when God, fooling around with man, with what is supposed to be the original man, suggests that he begin by saying the name of each little beast. Of what we must call this first blunder around we have no trace unless we conclude from it that Adam was, as his name sufficiently indicates- this is an allusion to the function of the index in Peirce – that Adam was of course, in the joke made precisely by Joyce, a madame.

細菌也沒有被命名，即使當上帝為創造人的事情手忙腳亂，為了要創所謂造最初的人，上帝建議，對於每個小動物都應該給予命名。我們沒有線索知道，為什麽上帝會犯這個錯誤，除非我們根據這個錯誤推論：亞當是一位女士，如同他的名字充分顯示，按照皮爾斯的命名索引的功能，喬埃斯當然會把這個當作是上帝跟我們開玩笑。

And the fact that he named the beasts in her language can be safely assumed because she whom I would call Evie, l’évie that I have a perfect right to call such because this indeed is what it means Hebrew – if indeed Hebrew is a tongue- the mother of the living, well then, Evie immediately chattered away in this tongue, since after the supposed naming by Adam, she was the first person to make use of it in order to speak to the serpent.

事實上，我們可以合理地推測，亞當使用自己的語言，替所有的動物命名，因為我願意稱呼她為「夏娃」。我有充分的權利稱呼她為「夏娃」，因為這確實是在希伯來文裏的意思：所有生物的原始母親。假如希伯來文確實是一種語言，夏娃立即使用這個語言，開始喋喋不休。在亞當的所謂命名之後，夏娃是第一個人使用這個命名，為了要跟蛇談話。

The creation described as divine is thus reduplicated by the chitchat of the speaking being (parlêtre) with which Evie makes the serpent into what you must forgive me for calling an ass-tightener, later described as flaw or even phallus, since one is certainly
required to make a faux-pas. This is the fault my sinthome has the advantage of beginning with, the English sin, that means péché means sin, the first sin.

上帝創造萬物，被描述為神聖，因此人作為言說的生物，喋喋不休時也有樣學樣。夏娃就稱呼蛇為「纏繞物」，恕我用詞不雅，後來被描述為瑕疵品，或甚至就叫著陽具，因為我們確實不得不明知「失禮」而為之。我現在替我的講座命名為「病徵」，也是根據這種錯誤開始。英文的原罪sin 一詞，指的是亞當與夏娃不聽上帝的戒令所犯的原罪，病徵與原罪有關。

Hence the necessity – I think all the same, seeing you here in such large numbers, that there are some of you who have already heard my old refrains – hence the necessity that the flaw should never cease but always grow unless it submits to the cease of castration as possible. This possible, as I have previously said without you noticing it, because I myself did not note it by not putting in the comma, this possible, I formerly said, is what does not cease to be written, but you have to put in the comma: it is what ceases, comma, to be written. Or rather would cease to take that path if the discourse I have evoked, which might not be a semblance were at last to arrive.

因此這個需要，（你們出席這個講座的人，大多數曾經聽我喋喋不休過），這個瑕疵品永遠不應該停止，而要總是在成長中的這個需要，除非它儘可能逃避閹割的中斷。這個儘可能，我先前說過，你們可能沒有注意到，因為我自己並沒有以逗點的停頓予以強調。我先前說過，這個儘可能，就是「不要停止被書寫」，但是你們必須加上逗點的停頓：「不要停止，為了要被書寫」。說得更明確些，我們要停止走正途，因為正途似是而非，假如我所闡明的真理論述，要到達終點的話。

雄伯譯
springherohsiung@gmail.com