The Psychoses 09
精神病患
Jacques Lacan
雅克、拉康
II
DIALECTICAL INERTIA
辩证法的惰性
SEGLAS AND PSYCHOMOTOR HALLUCINATION
歇格勒斯与心理动力的幻觉
PRESIDENT SCHREBER
苏瑞伯庭长
3
After a short illness between 1884 and 1885, a mental illness consisting of a hypochondriacal delusion, Schreber, who then occupied quite an important place in the German judiciary, left Professor Flechsig’s Psychiatric Clinic completely cured, it would seem, with no apparent aftereffects.
在1884年与1885年之间，一场短期的疾病，一场精神的疾病, 内容是忧郁症的幻觉，苏瑞伯，当时在德国的司法界居有举足轻重的地位。他离开弗列思格教授的精神分裂的诊所，似乎完全痊愈，没有明显的后余症。
For the next eight years or so he led an apparently normal life and he himself points out that the only shadow over his domestic happiness was the regret at not having had children.
以后八年左右，他过著明显的正常生活，他自己指出，笼罩在他的家庭幸福的唯一的阴影，是遗憾没有儿女。
At the end of these eight years he was named Presiding Judge to the Court of Appeal in the city of Leipzig. Having received the announcement of this extremely important promotion before the vacation period, he took up office in October. He was, it seems, as so often happens in many mental crises, a bit overwhelmed by his functions. At fifty one he was young to be presiding over a court of appeal of this importance
and the promotion unhinged him slightly.
在这八年结束时，他被提名为雷普兹格市的上诉法庭的首席法官。在暑假之前，当他接到这个极端重要的升官的公告之后，他在十月就职。似乎，如同许多精神危机时常发生的事情一样，他被他的所作所为冲昏了头。在五十一岁，他成为如此重要的上诉法庭的首席法官，算是年轻。这种升官，稍微让他不知所措。
He found himself among men far more experienced, more accustomed to dealing with such difficult matters, and for a month he overworked, as he himself says, and began to become disturbed again – insomnia, flight of ideas, the appearance of more and more disturbing themes in his thoughts, which led him to further consultations.
他发现他自己跟那些老经验的法官平起平坐，更加习惯于处理如此棘手的事情。一个月来，他操劳过度，如他自己所说的，并且开始再一次受到困扰，有失眠症，逃避各种观念，在他的思想里，越来越多的困扰的主题出现。这些症状导致他寻求更多的谘商。
And once again he was confined. First in the same Psychiatric Clinic, Professor
Flechsig’s, then, after a short stay in the mental home of Dr. Pierson in Dresden, in the Sonnenstein Asylum, where he was to remain until 1901.
再一次，他进入医院。首先，在相同的精神分裂的诊所，弗列西格教授，当时，短期停留在德瑞顿的皮尔森医生的精神医院，在孙嫩斯坦的疗养所，他预定留在那儿，直到1901年。
It was there that his delusion went through an entire series of phases of which he gives us an account that is, it seems, extremely trustworthy and extraordinarily composed, written during the last months of his confinement.
就在那里，他的幻觉经历一个整系列的发作，他跟我们描述那场发作。似乎，那个描述是极端可信任，而且特别地镇定，那是在他住院的最后几个月被写成。
The book was to be published immediately upon his release. Therefore, at the time he claimed the right to leave he hid from no one that he would make his experience known to all humanity, with the view of informing everybody of the most important revelations for them that his experience contained.
这本书应该在他公布之后马上被出版。因此，在他宣称离开的这个权利，他隐藏不让任何人知道，他将会让他的经验让全人类所周知，为了要告诉每一个人，有关他的经验所包含的对于全人类的最重要的启示。
This book, published in 1903, is the one Freud picked up in 1909. He spoke of it on his holidays with Ferenczi and it was in December 1910 that he wrote his “Psycho-Analytic Notes upon an Autobiographical Account of a Case of Paranoia.”15
这本书，在1903年被出版，是弗洛伊德在1909年获得的这一本。当他跟费冷西去度假时，他谈论到它。那是在1910年的十二月，他书写「精神分析笔记：论偏执狂个案的自传描述。」
We shall quite simply open Schreber’s book, Memoirs of My Nervous Illness.
The letter preceding the body of the work, which is addressed to Professor
Flechsig, private consultant, clearly shows the medium by which a
delusional’s critique of the terms he holds to most can be established.
我们将仅是打开苏瑞伯的书，「我的精神疾病回忆录」。在这本著作的本体之前的这封信，是针对弗列西格教师，他的私人的谘商师。它清楚地显示这个媒介，凭借这个媒介，他最为坚持的术语的幻觉的批判，能够被证实。
This, at least for those of you who have no experience of these cases, is of a value
that deserves to be highlighted. You will observe that Dr. Flechsig occupies a central place in the construction of the delusion.
至少，对于你们没有这些个案的经验的人，这是非常有价值，应该获得强调。你们将会观察到，弗列西格医生在幻觉病症的建构，具有举足轻重的地位。
Lacan reads the letter, pp. vii-xii.
拉康阅读这封信，p411-511.
You will appreciate the courteous tone, the clarity and order. The first chapter is taken up with a whole theory concerning, at least in appearance, God and immortality. The terms at the centre of Schreber’s delusion consist in an admission of the prime function of nerves.
你们将会欣赏这个客气的语调，清晰而有条理。第一章被从事，关系到一整个理论，至少在外表上，上帝跟永恒。在苏瑞伯的幻觉的中心的这些术语，在于承认神经的主要功用。
Lacan reads the first paragraph, pp. 6-7.
拉康阅读第一段 p6-7.
Everything is there. These rays, which exceed the bounds of recognized
human individuality, which are unlimited, form the explanatory network,
but which he also experiences, on which our patient spins his entire delusion
like a web.
每一件东西都在那里。这些光辉，超越可体认的人类的个别性的限制。这些光辉是无限的，形成解释性的网络，但是他也经验到，我们的病人编织他的整个的幻觉，就像一个网络。
The essential point stems from the relation between the nerves, principally
between the subject’s nerves and the divine nerves, which comprises an entire
series of vicissitudes, among which there is the Nervenanhang, or nerve-contact,
a form of attraction apt to put the subject in a state of dependence upon several characters, on whose intentions he decides in different ways over the course
of his delusion.
这个基本的要点起自于神经之间的关系，原则上处于主体的神经及神的神经之间。这组成一整个系列的起伏变化。在这些起伏变化当中，有这个神经的接触，一种吸引的形式，倾向于将主体摆放于依赖好几个人物的状态。他以不同的方式决定那些人物的意图，在他的幻觉的过程。
Initially these intentions are far from benevolent, if only because of their catastrophic effects upon him, but are found over the course of the delusion to be transformed, integrated, into a real progressiveness, like the one you see dominating the personality of Dr. Flechsig at the beginning of the delusion and, at the end, the structure of God. There is examination and even progress characteristic of the divine rays, which are the foundation of souls.
最初，这些意图根本不是善意，假如仅是因为它们对于他的灾难性的影响，但是它们被发现，在这个幻觉被转移，被合并，成为一种真实的进步的过程，就像你们看到这个幻觉支配着弗列西格医生的人格，在幻觉的开始。追根究底，那是上帝的结构。对于神的光辉的这个特色，有关省察跟进展，那就是灵魂的基础。
This is not to be confused with the identity of the said souls – Schreber strongly emphasizes that the immortality of these souls must not be reduced to the level of the person. The preservation of the ego’s identity doesn’t seem to him to require justification. All this is said with an air of likelihood that doesn’t render the theory unacceptable.
这不应该跟所谓的灵魂的认同混淆—苏瑞伯强烈强调，这些灵魂的永恒一定不要被还原到这个人的层次。对于他而言，自我认同的保留似乎并没有要求充分理由。所有这一切被说时，带着可能性的神情，使的理由不会难以接受。
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