Archive for November, 2007

Cool Memories 13

November 29, 2007

Cool Memories 13

By Jean Baudrillard 布希亞

Translated by Springhero 雄伯

 

A universe without animal space, without the servile regularity of beasts, is never the same again. It is a long time since we knew such a thing in Europe. It needs a semi-desert space, without the marks of property, without demarcation lines. It was by marking out all spaces that we got rid of the desert and of hierarchical servility, which is respectful of the inhuman and takes its orders from the inhuman—from a distant planet or an animal god, the constellations or an imageless divinity. It is a marvelous conception this imageless divinity: nothing could be more opposed to our modern iconolatry.

宇宙若沒有動物空間,沒有野獸卑躬屈膝的規律,是永遠不會再相同。自從我們在歐洲知道這樣的事情已經很久了。它需要半沙漠的空間,沒有房屋的跡象,一望無垠。以劃分出所有的空間,我們擺脫沙漠跟官僚階層奴顏卑膝。後者扭曲人性,聽從遙遠行星、動物神祇、集團、及面目可憎的神祇的非人性使喚。這個面目可憎的神祇的觀念實在令人歎為觀止,完全跟我們現代的偶像崇拜背道而馳。

 

The gods can only live and hide in animals, in the sphere of silence and objective brutishness, not in the sphere of men, which is that of subjective brutishness, language and psychology. The Man-God is an absurdity. A god who rejects the ironic mask of the inhuman, who steps out of the animal metaphor, in which he was the silent embodiment of the principle of evil, and affords himself the luxury of a soul and a face, at the same time takes on the hypocritical psychology of the human. The gods have to be able to move like animals from one pasture to another. The dividing up of the land was the only way of banishing them.

眾神只能夠生存及隱藏在動物之中,在沉默及客觀殘暴的範圍,而不是在人的範圍。後者是主觀殘暴,語言跟心理學的範圍。人神其實荒謬可笑。人神拒絕非人性反諷面具,脫離動物隱喻,而成為邪惡原則的沉默表徵,還自許擁有靈魂跟臉孔的奢侈,同時又擺出人的虛偽心理學。眾神必須要能像動物般在牧草地來回走動。土地的區隔是唯一驅除他們的方法。

 

She had the heavy breath of insomniacs’s mouths, the chapped lips of hysterical women, the confused sex of sterile women, and sadness, inexorable sadness. What wouldn’t you have given her in her innocence? Neither god, nor pleasure—grace perhaps, the savage grace of felines on the defensive, the retractile grace of her claws and of a gooseflesh extraordinarily soft to the touch, the grace of a fragile and defenseless frame. Nobody can do anything for her. She is impossible to protect, but her whole vulnerability is a caress and her retractility is a weapon, whilst her body, the whole of her body, becomes all weak and sly in order to seduce.

她有失眠症患者嘴巴的沉重呼吸,歇斯底里女人的龜裂嘴唇,不能生育女人的性的錯亂,悲哀,無情的悲哀。如此的純真,你還有什麼不能給她?你無法給她上帝及歡樂,但是恩典還有可能。貓在防衛狀態的野蠻恩典,她的貓爪可伸縮自如,似鵝肉的皮膚撫摸起來特別柔軟的恩典,身驅弱不禁風,楚楚可憐的恩典。無人能再多為她做些什麼。不可能保護她,她的嬌弱無力就是愛撫,她的伸縮自如就是武器。她的身體,整個身體虛弱而狡黠,就是要誘拐你。

 

I call that woman a slut who is capable of shying away from you out of sheer perversity, without any amorous necessity, out of the pure temptation to slip through your fingers. Women are sluts more through this ability to be absorbed hysterically by absence, than by physical and mental prostitution. And I recognize and admire this skill at escaping which is given only to those who do not know the obstacle of value judgments.

我稱這個女人叫小野貓,她會完全因為乖僻躲開你,不是怕你的情慾挑逗,或是完全為了誘惑,從你的手指間溜過。女人之類似小野貓,是由於有能力若拒若離,而非生理及精神上的淫蕩。我對這個技巧熟識而讚賞,因為它只施用於對價值判斷的阻礙一無所知的人。

 

For his part, the male is rendered fragile by the mechanisms of representation. He does not have the ability to retract himself so suddenly and absolutely—he has to cast off his image. A woman, on the other hand, may convert herself into an absence by pure reflect or stratagem and surprise a man in that way as cruelly as she may enchant him by her presence.

就他而言,他的男性氣概因為符號的機械學而變得脆弱。他無法如此突然而絕對地伸縮自如,他必須拋棄自己的形象。在另一方面,女人只靠著反射作用或策略,就可以將自己轉變成宛似不在現場,以那種方式,殘酷地使男人意料不到,宛似她在現場迷惑他。

 

The story of the ship built with such a quantity of iron and steel that its compass-needle, instead of showing north, simply pointed towards its own mass. Turning endlessly back upon itself, it was eventually lost in the fossilized ice of the Quaternary.

用大量鋼鐵製造而成的船的故事,它的羅盤針不是指向北方,而是指向自己內在質量。由於不斷地轉向自身,這艘船最後迷失在遠古第四紀的化石冰原。

 

The real joy of writing lies in the opportunity of being able to sacrifice a whole chapter for a single sentence, a complete sentence for a single word, to sacrifice everything for an artificial effect or an acceleration into the void.

寫作的真正樂趣在於能夠有機會犧牲整個章節,只為了一個句子,或犧牲整個句子為了一個字詞,犧牲一切為了一個矯揉造作的情意,或是犧牲加速度為了空無。

 

P28—p29

Cool Memories by Jean Baudrillard 布希亞

Translated by Springhero 雄伯

https://springhero.wordpress.com

32hsiung@pchome.com.tw

   

    

Cool Memories 12

November 29, 2007

 Cool Memories 12

By Jean Baudrillard 布希亞

Translated by Springhero 雄伯

 

   The curvature of things is their only memorable aspect, but you never see it. There are really no forms of speculation, one of which excludes all forms of memory and objective signification.

   事件的彎曲是他們唯一可紀念的地方,但是你永遠看不到。彎曲實際上沒有可臆測的形式,其中一個形式排除記憶跟客觀符號的所有形式。

 

   All the objects, places and faces that are so much a part of us that they intensify our loneliness and we are forced to love them because there will be no others after them. They have involuted into us and we into them; they have created around us the optical illusion of everyday life. At most they are capable, like a mirror, of inverting the symmetry of our lives.

   所有的客體,地方跟臉孔都是我們的一部分,他們強化我們的孤獨,我們不得不愛他們,因為除了他們之外,別無他者。她們渦漩在我們身內,我們亦渦漩在他們之中。他們在我們周圍創造一個日常生活的視覺幻覺。充其量,他們能像鏡子一般反射出我們生活的均稱。

 

  It is quite some time now since all spectacles crashed through the stupefaction barrier. What could be funnier than these armies, which for thirty years have been training on the spot, in the empty space of war? This is the perfect example of simulation, the prototype of a species which has attained perfection in its pointless attributes and which dreams, at great expense, of its virtual destruction ( which is, at its happens, thoroughly unlikely).

  由於麻木不仁的障礙,所有的景象崩坍已經有一段時間了。有什麼比這個些軍隊更可笑?他們一直被現場訓練,在戰爭的空無空間。這是完美的虛擬例子,品種的原型在無意義的屬性中獲得完美,花很大代價,夢想虛擬的毀滅(其實是徹底的不可能。)

 

   All individual strains of melody are drowned out by the bass continuo, in which a beat grows stronger, a heartbeat nearing the point of collapse. The inner squinting at one’s feelings has now given way to an intent concern with inner sounds, the sounds of the body, like a perpetual tom-tom on tape.

   所有的個人旋律節拍都被這低音連奏淹沒,只剩一個拍子越來越強,心跳靠近崩潰的邊緣。內在斜視自己的感覺,現在已經被專注關心內在的聲音所取代。身體的聲音就像是錄音帶上沙沙聲。

 

   Revenge? Revenge? Everything comes back by itself, very precisely; and revenge confuses it ‘ ( Elias Canetti)

   報復?報復?每樣事件都自食惡果,屢試不爽,報復跟它混淆不清。(Elias Canetti

 

   The same goes for passion: the attraction of beings and things, their violent and material inclination, is so inescapable that passion only confuses matters. And truth? Truth itself only complicates the workings of the mind.

   同樣的事可應用到激情:人跟物的吸引,他們暴力和物質的傾向,如此無可逃避,以致激情跟物質混淆不清。至於真理,真理本身只是把心靈的運作弄得複雜。

 

   The immateriality of signs is alien to me, as it is to a race of peasants with whom I share an obsessional morality, a sluggishness, a stupid, ancestral belief in the real. In reality, I am one of them.

   符號的抽象性對於我是陌生的,如同對於農夫。我跟農夫們分享執著的的道德觀,懶於質疑,對於真理有著愚蠢的祖先信仰。事實上,我也是農夫。

 

   The simulation hypothesis is merely a maximalist position. The seduction hypothesis is merely a formal abstraction. It is the phantom of seduction which obsesses me—as for the rest, I have never managed anything other than to let myself be seduced. And this is quite alright: all the rest is merely destructive, moral passion.

   虛擬的假設僅僅是量大就是美的立場。誘拐的假設僅僅是正式的抽象化。誘拐的魅影使我著迷,至於其它,我除了讓自己被誘拐外,沒處理過別的。這個倒無大礙,其餘的僅僅是具有毀滅性的到德激情。

 

   The seducing monk dreams of Manichean tension between the sign and the real as the most sublime form of morality. Only from time to time, the earth-shattering, hypothetical union of the two…Even then, the beauty of the violent resolution eludes him.

    誘拐的僧侶夢想,摩尼教將符號跟真理之間的緊張當住最崇高的道德形式。只是偶爾,兩者才會有驚天動地假設性的結合。即使在結合時刻,這些僧侶仍然無法掌握著這種強力解決的美麗。

 

   Faith and fury first attack the impossibility of believing; they attack signs. Annihilating the world as sign, in order to make it an object of belief.

    信心跟憤怒攻擊信仰的不可能性。他們攻擊符號,毀滅作為符號的世界,為了使符號成為信仰的客體。

 

   The people vehement, the beasts silent, the sky grey and luminous. Land of bucolic deceit and wretchedness. The sea does not make the same sound here at night as it does in the West, and this land’s festivals are dictated by the moon—that soft roe of a moon—which is like the virile, suffering ideality of Islam.

   人狂熱,動物沉默,天空灰暗明亮。這是充滿田園風味的欺騙跟悲慘的土地。在此海洋夜晚所發出聲音跟在西方不同,大地的慶典由月亮來支配。月亮像是柔軟的魚精,這是回教徒生殖力充沛卻飽受痛苦的理念。

 

   Animals maintain the nomadic way of life in the very heart of domesticity, Motionless, in their thousands, on the sandy slopes, the arid pasturelands. Yet, animals know no boundaries. The sterile, patriarchal expanses are their world. It is they who order the world of men.

    在豢養的中心,動物維持遊牧的生活方式。成千動物在沙質的斜坡,乾燥的草地懶洋洋不動。可是,動物懂得自力救濟。肥沃的父權的那一大片就是他們的世界。規範人的世界的,其實還是動物。

 

P26—p27

Cool Memories by Jean Baudrillard 布希亞

Translated by Springhero 雄伯

http://springheor.wordpress.com

32hsiung@pchome.com.tw

 

Cool Memories 11

November 29, 2007

Cool Memories 11

By Jean Baudrillard 布希亞

Translated by Springhero 雄伯

   Every woman is unique, fragile, ineluctable, immoral, radiant, insatiable. But whether pretty or ugly, she is never any of these things entirely directly. The detour that has to be made runs precisely though the opposite appearance: we have to come to terms with this as we would with the everyday destiny of a fatal vanity.

   每個女人是獨特、脆弱、難以捉摸、不道德、熱情洋溢、貪得無厭。但是無論是美麗或醜陋,她永遠不會是完全直接的東西。必須的迂迴準確地運行於相反的外表:我們必須接受這樣的迂迴,如同我們將接受致命虛榮心的日常命運

   The whole difference between the sexes resides perhaps not in the way we feel passion for an individual being, but in our feeling of passion for formal abstraction, and the possibility of dying for it, even if it be embodied in a woman.

   男女性的整個差異,不是在於我們對於一個人的激情方式,而是在於對正式抽象觀念的激情感覺,以及為它而死的可能性,即使它具體表現在女人身上。

   We have dreamt of every woman there is, and dreamt too of the miracle that would bring us the pleasure of being a woman, for women have all the qualities –courage, passion, the capacity to love, cunning—whereas all our imagination can do is natively pile up the illusion of courage.

   我們曾夢想過世上每個女人,但是也夢想過這個奇蹟,有幸自己成為女人,因為女人擁有這些特質:勇敢、激情、愛的能力、狡猾,而我們想像所能做的是自然地堆積永敢的幻想。

   We are becoming like cats, slyly parasitic, enjoying an indifferent domesticity. Nice and snug in “ the social”, our historic passions have withdrawn into the glow of an artificial cosiness, and our half-closed eyes now seek little other than the peaceful parade of television pictures.

   我們漸漸變得像貓,秘密地寄生,享受漠不關心的豢養。在「社會」舒服地依偎,我們的歷史激情已經隱退到人為安逸的光輝。而我們半閉的眼睛簡直就是在尋找電視畫面的和平展示。

  Dying is nothing. You have to know how to disappear.

  Dying comes down to biological chance and that is of no consequence. Disappearing is of a far higher order of necessity. You must not leave it to biology to decide when you will disappear. To disappear is to pass into an enigmatic state which is neither life nor death. Some animals know how to do this, as do savages, who withdraw, while still alive, from the sight of their own people.

   死亡不算什麼。你必須知道如何消失。

   死亡濃縮成生物的機率,而且是無關緊要的機率。消失的必要性層次較高。你一定不要聽任生物學來決定你何時將消失。消失就是進入謎團一般的狀態,既不是生,也不是死。有些動物知道如何做,如同野蠻人所做,在活著時,就隱退不見他們自己的同胞。

   The beauty of these Japanese tattoos on the thighs of the women: normally invisible, they appear only in the moment of rapture, of lovemaking. A woman is tattooed with the objective marks of her servitude ( the tattoo consists of her lover’s initials). But what servitude this represents for the lover in return—condemned as he is to arouse this woman, to give her pleasure. If not, she will deny him his initials. The game of passion becomes more difficult. And what a delight for the unknown but well-chosen lover who sees his name appear upon his beloved’s body as he makes love to her!

    女人大腿上的這些日本刺青好美麗:平常看不見,只有在狂歡作愛時才顯現。女人刺青有其伺候的客觀目標(刺青包括情人的名字的縮寫)。但是這代表伺候情人的回轉,雖然他已經註定要引起這個女人的情慾,給予歡樂。若非如此,她不會將他的名字縮寫刺青。激情的遊戲變得更加困難。這位尚未熟識,其實仔細挑選的情人跟她做愛時,看到他的名字出現在他愛人的身體,該是多麼歡喜呀!

   When nothing moves you any more, you must find a sign to stand in for passion.

   When nothing is at stake any more, you must find a rule to stand in for necessity.

   當沒有東西可以感動你,你必須找一個符號代表激情。

   當沒有東西可以充當賭注,你必須找個規則代表需要。

   I have played at passion, I have played at tenderness.

   I have played at parting, I have played at sadness.

   I have gone as far as I can in expressing sadness, as previously I had gone as far as I could in the appearance of seduction. Sometimes it even seems to me that I have never done anything but provide the semblance of ideas. But that is the one and only way out we have to take in a speculative world with no way out: to come up with the most successful signs of an idea.

   Or in an emotional world with no way out: to come up with the most successful signs of a passion.

   我曾玩過激情,我曾玩過溫柔。

   我曾玩過分手,我曾玩過哀傷。

   我曾儘可能表達哀傷,如同我在以前誘拐的表象中曾經表達過。有時我覺得我其實沒做過什麼,除了供應一些觀念的假象。但是在無路可逃的的冒險世界,這是我們所必須採取的絕無僅有的出路:構想觀念最成功的符號。

   或是在無路可逃的情感世界:構想激情最成功的符號。

  

   And I held beneath my eyelids the sweet hologram of her nakedness.

   我將她赤裸的甜美影像放置在我的眼睫下。

P24-p25

Cool Memories by Jean Baudrillard 布希亞

Translated by Springhero 雄伯

https://springhero.wordpress.com

32hsiung@pchome.com.tw

Cool Memories 10

November 28, 2007

Cool Memories 10

Jean Baudrillard 布希亞

Translated by Springhero 雄伯

   All life has two trajectories: the one linear and irreversible, the trajectory of ageing and dying, the other elliptical and reversible, a cycle of the same forms in a sequence which knows neither childhood, death nor the unconscious, and which leaves nothing behind. This sequence is constantly intersecting with the other, and occasionally erases all traces of it at stroke.

   所有人生都有兩個投射軌跡,一是直線,不可回轉,衰老及死亡,另一是循環,可回轉,相同形式的圓形順序,既不知童年,死亡,也不知無意識,更沒有留下任何東西。這個順序跟另一個順序不斷交會,有時一碰一之下,就抹除所有痕跡。

   Mindless, uncivilized, uncouth, irresponsible, peasant-like, self—centered, unaware, asocial—without reference, without acknowledgement, without allegiance to any form of culture, stranger to any affect, allergic to any kinship. This is the ‘ bestial material on which a theory of simulation is built! And on what ignorance of the play of signs and of love a theory of seduction built! Fortunately, all this is the product of a double life which may have the pathological beauty of writing.

   無心、不文明、粗野、不負責任、如農夫般、自我中心、渾然不知、無社會觀念、沒有標誌、不受承認、不忠誠於任何形式的文化、不識任何情意、過敏於任何親近。這就是虛擬理論所賴以建立的野獸材料!一個誘拐理論所賴以建立的材料,多麼無知於符號跟愛的運作!幸運的,這些都是雙重生活的產物,可能具有寫作之病態之美。

   The sovereignty of the object, which has its basis in its lack of desire, coincides with the disappearance of affect in my existence. Eccentricity without affect, far from what we hash up out of a sense of mercy. Radicalism in its sabbatical form.

    客體的統治基於自己欲望的欠缺,巧合於我存在的情意的消失。沒有情意的怪癖,迴然不同於我們用悲憫心所拼湊的統治療。

    A new chimera, born of a combination of a naenia and fiddler crab, seen from an electric chair and working its way through dubious tear-off calendars.

    一種新的吐火獸,出生於死門狗及吐潮蟹的混合,被望見坐在電椅上,可疑地不斷撕開日曆運作。

   

   Only the eyes, the lips and the spoken word cannot be prostituted since these are the organs of divination. It used to be possible to divine the body too, but nowadays it offers divination too simple a solution. It also used to be a diviner, but now it is no more than a carnal form of supply and demand.

    光憑眼睛、嘴唇、及說出來的話,不能構成什麼,因為這些只是臆測的器官。過去臆測身體是可能的,但是現在,這些只是供求關係的肉體形式。

    All we may expect of time is its reversibility. Speed and acceleration are merely the dream of making time reversible. You hope that by speeding up time, it will start to whirl like a fluid. It is a fact that, as linear time and history have retreated, we have been left with the ephemerality of networks and fashion, which is unbearable. All that remain are the rudiments of a supratemporal peripeteia—a few short sequences, a few whirling moments, like the ones physicists observe in certain particles.

    我們對於時間的期望是可以回轉。速度跟加速度僅僅是使時間可回轉的夢想。你希望將時間加速,它就會像液體一般旋轉。無法否認的,隨著直線時間和歷史撤退,我們已經成為網路跟時髦的短暫蜉游,那是無法忍受的。剩餘的只是前面時間突然轉變的退化器官,一些簡短的順序,一些迴漩的動作,就像物理學家在某些分子中所觀察的。

   Only one way of looking at things produces a supreme sense of understanding and that is a completely controlled form of delirium or simulation.

    只有一個方法觀看事情產生崇高的理解感。那就是狂想或模擬可完全掌控的形式。

    Rubik cube: all our thoughts in the wrong order, like the squares on the cube, without ever managing to get all those of the same color on one side. A devilish, futile game, a fine symbol of the patchwork of magnetic thoughts and the cross-overs between them which make up our world, a world in which we face only insoluble puzzles or useless problems of synchrony.

     鹿比克的立方體:我們所有的思想順序都錯誤,就像立方體的四方形,永遠沒辦法得到單邊所有的相同顏色。那是惡魔般白費力氣的遊戲,一些吸引人的思想拼及思想之間的交會拼湊而成的符號,組成這個世界。在此,我們僅面臨不可解的謎團或是無用的同時發生難題。

    The imagination is scarcely any better equipped to appreciate reversibility than the person who has never slept would be to appreciate reversibility than the person who has never slept would be to appreciate dreaming. And yet we experience it in that electrocution of time we call predestination. The signs exchanged in the process are instant conductors unaffected by the resistance of time. Certain linguistic fragments run back along the path of language and collide with others in the witticism, dazzling reversibility of the terms of language. In this they fulfill an unexpected destiny, their specific destiny a words, conforming to the predestination of language.

    正如從未睡過的人不可能欣賞夢,想像也不見得能欣賞時間的回轉。可是我們在所謂宿命的觸電而死時會經驗到時間的回轉。在此過程,交換的符號是瞬間的導體,不受時間抗拒的影響。某些語言的碎片沿著語言的道路奔馳回來,跟其他的語言碎片相撞,用語言的用詞來說,就是簡潔的,令人目眩的時間回轉。在此,他們實踐了出乎意料的命運,他們作為文字的明確命運,跟語言的宿命相吻合。

p22-p23

Cool Memories by Jean Baudrillard 布希亞

Translated by Springhero 雄伯

http://springheor.wordpress.com

32hsiung@pchome.com.tw

   

Cool Memories 09

November 28, 2007

Cool Memories 09

By Jean Baudrillard 布希亞

Translated by Springhero 雄伯

There is something stupid about raw events of which Destiny, if it exists, cannot be insensible. There is something stupid about self-evidence and truth from which a superior irony cannot but spare us. Thus everything is expiated one way or another. Forgetting or mourning are no more then the period of time required by reversibility.

    哲學原理,愚昧可笑,假如蒼天存在,不能對它一無所感。自明和真理,愚昧得很,提神太虛而俯視,反諷自現,何必我們喋喋不休。因此每件事在某方面都有其補償。遺忘和哀悼僅僅是可撤消時所要求的時期。

    Clothed woman: obligation to see prohibition on touching.

    Undressed woman: obligation to touch prohibition on looking.

    But this is doubtless something that is changing.

    穿衣的女人:有義務碰觸時看見禁忌

    脫衣的女人:有義務觀看時碰觸禁忌

    毫無疑問,這種情況正在改變中

   The striated space of life, the smooth space of melancholy. No more plans, neither for loving, nor for writing. That of living remains, like a superficial space in which disparate, fickle objects pass by—all fleeting shapes.

    生活空間井然有序,反成為憂鬱滑動的空間。不再計劃,戀愛跟寫作都一樣。只剩生活的空間,有如膚淺的空間,雜亂,無常的東西經過,瞬息萬變。

   One can make beautiful things simply to get rid of them. Without pride, without vanity—simply by expulsion: I abjure my inertia by acts. These are no more than exorcisms by which I rid myself of the heavy matter of existence. Nothing done like this could have useful or memorable results. It is simply a question of exhausting life, sex, energy and memory, before it is too late.

    人製作美麗的東西只是為了廢除他們。不是出於驕傲和虛榮,而是感到厭惡:我以行動放棄慣性。這些僅僅是驅邪,我藉以廢除掉我存在的沉重物質。如此做不可能會什麼實用或可記念的結果。問題只是我耗盡了生命、性、精力和記憶,在大限來臨之前。

    With my sort of pain or pleasure, there is the secret desire to get it over with as soon as possible, and the satisfaction of being absolved, for a moment of existence. The sooner it is over, the longer the absolution.

   不知是痛苦或是喜悅,我內心秘密渴望儘速一了百了,或是滿足,假如我能暫時赦免於生存。儘快過去,赦免的時間越久。

    Bombastic, petty-bourgeois worldview: “ I did what I had to do. Forgive me and get off my back.” Emotionally disturbed worldview: “ I am not responsible, your desire doe not affect me, I can do without you.” Worldview of nostalgia: “ The ideal form of existence is an empty one, since that is the form in which some event may chance to cross it at any moment.”

    誇張的布爾喬亞的世界觀:「我只是職責所在,不得不如此做。原諒我。別責怪我。」情緒受到困擾的世界觀:「不該由我負責。你的欲望跟我無關。沒有你,我照常活得下去。」思古幽情世界觀:「生存的理想形式是空無,在空無中因緣偶爾掠過。」

    Always lived with men and women of a younger generation. No sense of age difference. Now, all of a sudden, the people I know have started to be 35—40 years old. But instead of feeling they are closer to me, I feel a generation apart. Most people, I think, escape this sudden change in age difference by projecting on to their own children.

   總是跟年輕一代的男女相處。沒有年齡差異之感。然而,突然間我認識的人都已經三十五到四十歲。非但沒有感覺彼此比較靠近,我感覺距離有一代之隔。我想,大部份人都以投射到自己的小孩,來逃避年齡差異的突然改變。

  Still this naïve idea that light, fire and dryness cannot but bring out the finest passions in men, and that the heavy and provincial passions should never have flourished anywhere but in the North and the cold, where they are bound up with some kind of self-preservation instinct. Alas! It is not so, and the whole world, as San Antonia says, is just a little market town.

   依舊是這個天真的觀念:光、火、跟乾燥會不由自主地顯現人的激情;沉重而樸實的激情本來就不應該興盛於非北部寒冷的地方,在那裏激情跟人的自保本能息息相關。唉!事實不是這樣,如扇、安東尼所言,整個世界僅是一座市場小鎮。

P20—p21

Cool Memories by Jean Baudrillard 布希亞

Translated by Springhero 雄伯

https://springhero.wordpress.com

32hsiung@pchome.com.tw

   

   

   

Cool Memories 08

November 27, 2007

Cool Memories 08

By Jean Baudrillard 布希亞

Translated by Springhero 雄伯

   The passing impulse is now but a mere symptom of the will, all that remains of it in an enervated world.

   瞬間的衝動現在僅僅是意志的病徵,在衰弱的世界是意志的剩餘物。

We are no longer in the era of the will, but of the passing impulse

We are no longer in the era of anomie, but of anomaly

We are no longer in the era of the event, but of the eventuality

We are no longer in the era of virtue, but of virtuality

We are no longer in the ear of power, but of potentiality

etc.etc.

我們不再是意志的時代,而瞬間衝動的時代

我們不再是失落的時代,而是異常的時代

我們不再是事件的時代,而是終結的時代

我們不再是品德的時代,而是虛擬的時代

我們不再是權力的時代,而是潛力的時代

等等

   The absolution of speed—that of the sleek, ultramodern express train, speeding across the sinister, sooty plains of the North. And there, in your heart, a suspected decision –vital, but impossible to make. Indeed all decisions are suspended, all impulses are accumulating in the firmament. Various different lives awaiting some resolution, the lives of contradictory women. All this is insoluble, but the feline movement of the train still gives it some kind of charm. Railway points are made in our image. Their hearts condense the tenderness of the ironic tracks of the railway.

   速度的免除,豪華、超現代快速火車的免除,快速越過北美古怪、煤煙的平原。在那裡,你內心有可疑的決定,重要但是無法貫徹。的確,所有的決定都被擱延,所有的衝動都累積在空中。各個不同的生命等待解決,矛盾女人的生命。這些都是無法解決,但是火車像貓般狡滑的動作依舊給予某種魅力。在我們形象中形成火車的瞬間。女人的心濃縮成火車反諷的鐵軌傾向。

   In an ultravisible, ultrareal, transparent and operational world, one can rely only on silent efficiency.

   在超分割、超真實、透明而運作的世界,我們只能依靠沉默的效用。

   There is nothing more beautiful than a woman separated from you by a mirror, the mirror of her own hysterical speculation on the world, the mirror of the caresses she spurns and which you overwhelm her with mentally, the mirror of the murder she is planning without realizing it. One must wait patiently for an eternity in front of this mirror which envelops her, haloed as she is by the silvery light of danger. And one day the mirror gives way; it slides like a dress to your feet, leaving before you merely the ashes of hysteria, the vestiges of a woman who has mentally yielded.

   女人被鏡子分開她和你時最為美麗。這鏡子是她對於世界歇斯底里的沉思。這鏡子是當你精神上給她強烈的愛撫,卻被她所摒棄。這鏡子是她計劃卻沒有實行的謀殺。我們必須在籠罩她的鏡子前,耐心地等待永恆,因為危險的銀色光輝正給予她光環。有一天,鏡子隱退像衣服般滑到你腳下,僅剩下歇斯底里的灰燼在你面前,這才是女人精神上屈服的痕跡。

   There are eyes which make all the miseries to come worthwhile. There are futures which make all previous lives worthwhile, when the woman who has stayed all night also sends you across town.

    眼光的凝視使所有的悲慘都值得。未來的希望使所有過去的生命都值得,當停留整晚的女人指使你跑遍全鎮。

    To Freud: the man who turned pleasure into a principle.

    To Lacan: the man who turned the mirror into a phase.

    致佛洛伊德:將快樂轉變成為原則的人。

    致拉崗:將鏡子轉變成為面向的人。

   The writers of the Apocalypse were methodical people who preferred to send each other endless letters rather than question the Anti-Christ himself.

   啟示錄的作家都是井然有序的人。他們寧可互相不斷地寄信,也不願去質疑反基督本人。

   Palermo.

   The way they drive there conforms to the cruel ceremonial of provocative, animal dancing. It is a challenge verging upon the lethal limit of suicide, but one in which eliding the act preserves the rules of the game. Animals confront each other in this way, to establish supremacy without actually inflicting harm. The violent rhetoric of hard driving, and indeed all the town’s scenography are products of this continual dicing with death.

    白列摩鎮

    他們開車的方式跟挑釁的動物舞蹈相一致。這是個跡近自殺的致命極限的挑戰,但是動作被省略,只保留遊戲規則。以此方式,動物互相冒犯,較勁誰優秀,但是沒有真正造成傷害。飆車的暴力修飾學。的確,整個小鎮的景觀就是這種不斷跟死亡豪賭的產物。

   

    Watching for six centuries over this archaic ceremonial, which sends modern technology spinning in an endless whirl( at three o’clock in the morning the cars are still tearing around at crazy speeds through this monumental geometric space), there stand, like science-fiction ancestors, the giant, antediluvian fig trees, rhizome-like trees from the mangrove swamps, which are by turns reptilian, visceral, tentacularly mineral, whose sap goes round and round within their networks of stalactite-like branches which reach down to the earth and take root there. Trees without end, neither animal nor vegetable, worthy of some barbarian cult, and of the baroque rootedness of this city in a culture of death.

   對於這個古代的儀式觀看六世紀。它以無窮盡的急駛,將現代科技表現得眼花撩亂(零晨三點,汽車依舊到處狂飆,越過這個巨大的幾何空間)。這裏有巨大的洪荒時代的無花果樹,像科幻影片裏的怪物,像根莖的樹豎立於紅樹林的沼澤。這些沼澤像爬蟲有內臟,觸摸起來又像礦物。它的液汁彌漫在鐘乳石般的樹枝的網絡,而樹枝往下延伸到泥土,生根在那裏。永無止盡的樹,既非動物,也非植物,值得野蠻人膜拜,就像這個城市的奇異風尚根源於死的文化。 P18—p19Cold Memories by Jean BaudrillardTranslated by Springherohttps://springhero.wordpress.com32hsiung@pchome.com.tw   

Cool Memories 07

November 27, 2007

Cool Memories 07

By Jean Baudrillard 布希亞

Translated by Springhero 雄伯

     It is announced that the United States of Africa have built a reservation for ethnologists in the heart of Africa, where they are protected and maintained in ideal ecological survival conditions and fed at set times of day as is the custom in their countries of origin. The reservation is off-limits to Africans, whether their intentions be philanthropic, scientific or cannibalistic, for fear of damaging the natural equilibrium of the tribe or endangering its chances of breeding, though matters in their regard are already very precarious.

    非洲共和國宣佈在非洲中心地區,已經建立一個少數種族保留區。在那裏少數種族被保護,被維持在適合生態生存的狀態,每天依照他們起源國度的習俗定時餵食。這個保留區非洲人不可靠近,無論他們的意圖是慈善、是科學、是食人肉,唯恐損傷到部落的自然平衡,或危害到培育的機會,雖然有關這些已經是岌岌可危。

The African states assure us that all possible measures will be taken to save this disappearing race: the crucial thing is that it should be completely isolated from the outside world. The first experiment along these lines had already been attempted years ago by the people of Chad, whom the French government had paid a great deal to carry one holding a certain Mme Claustre, an anthropologist, and whom they had thereby saved from the clutches of the Whites who wished to turn her over to scientific prostitution.

    非洲國家告訴我們,將會採取所有可能的措施,以保護這個逐漸消失的種族。迫在眉睫的是這個種族應該跟外在世界完全隔離。朝這個方向進行的第一個試驗幾年前查德族人已經開始在做。法國政府付了許多錢,為了保有某一位名叫克洛瑞的人類學家。他們拯救她免於白人的掌握,因為白人希望將她移交給科學界任意處理。 

This almost accidental event soon resulted in all the West’s anthropologists rushing off to African reservations, where they could at last devote themselves to the observation of the only ethnic group worthy of the name—their own. By contrast, upon their approach, all the beasts of the savannahs ran off to take refuge in urban zoos, and the Africans themselves withdrew into their missions, for fear of being devoured by ethnologists who had very rapidly reverted to cannibalism.

這個簡直就是意外的事件,造成所有西方的人類學家蜂擁而來非洲保留區。在那裏他們終於能夠傾注全力觀察唯一值得他們自己名聲的少數種族。相較起來,當他們一靠近,大草原的所野生動物都逃走到都市的動物園避難。非洲人自己也撤退到他們的教會,唯恐被少數種族所吞噬,因為後者已經迅速地轉變成為吃人肉族。

The moving movement is the one when a woman takes off her shoes and suddenly becomes smaller before your eyes .She becomes marvelously tiny, and at the same time, her face changes. She creates intimacy in its most seductive form.

感人的動作是當一個女人脫掉她的鞋子,在你眼前突然變得較嬌小。她變得小巧玲瓏,同時她的臉色也轉變。她以最誘拐的方式創造親密感。

Different levels of atrocity.

A DC—10 crashes in the forest of Ermenonville. Three hundred and fifty people are shredded into some twelve thousand pieces. Other societies have accomplished the same thing by other means. Less accidental, bloodier means. Our atrocity, the one that distinguishes us from everyone else, is the fact of having gathered up all the pieces and run the data through a computer to establish the identity of the dead. To settle the wills and the insurance claims no doubt. But there is something else in play here—the obsessive desire for restoration.

殘酷的不同層次。

一架巨無霸客機撞毀在額門南比的森林。三百五十人分裂成為一萬兩千碎片。其他社會也曾用其他方法完成相同的事情。只是比較不算意外,方法比較血腥。我們的殘酷之所以跟他方法不同的地方,在於我們先收集所有的碎片,再經由電腦運算資料,才建立起死者的身份。無疑的,這是解決遺囑及保險的爭論。但是從這裏還是可以看出一些端倪:人有還源的執著欲望。

This act—the use of the technology of synthesis to repair the damage wrought by the technologies of death—is what characterizes us. Reassembling the flayed bodies of Ermenonville is of the same order as reconstituting the mummy of Rameses II in a laboratory.

這個舉動使用綜合的科技,來修復由致命科技所造成的損害,就是我們的特色。將額門南比森林的那些被燒焦的屍體重新組合,跟在實驗室將法老王的木乃伊重新整合層次是一樣。

Our atrocity is exactly the reverse of that of earlier centuries. It consists in eradicating the blood and cruelty by use of objectivity. A colorless, programmatic, bloodless atrocity, like the white-noise torture of sensory deprivation cells.

我們的殘酷跟早先幾個世紀的殘酷完全相反。我們使用客體化來抹掉血腥跟殘酷。我們的殘酷是沒有顏色、按部就班、不沾血腥,就像在囚房用尖銳噪音剝奪聽覺感官一樣。

The finest physical and mental exercise: wandering around an unknown town in a certain quality of light. Secret circulation, the virginity of the ( nonetheless corrupt) signs of the metropolis, the surprise of the architecture, tiredness, all the senses on the alert, one’s body buoyed up by walking, a trance-like state in which all the mechanisms of intuition function at great speed. Catching the town as it emerges, before it has come on stage, leaving the people in abeyance, and their language, which seems oddly familiar to the foreigner…Then the landmarks awaken from their slumber, meaning is roused, here and there, in fragmentary fashion. But the phase of emergence itself is delicious. Yet, the end has already come. Weariness wins out over the trance.

體能上及精神上都是最精緻的運動:以某種光的特質在陌生的小鎮漫遊。秘密的流通,大都會招牌的新鮮感(雖然還是有點腐蝕),建築的驚喜感,疲憊感,所有感官的警覺,身體因為走路而抖擻,處於狂喜狀態,所有的直覺機構都快速運作。在小鎮展現,進入世界舞台以前,好好體會當地的人們跟語言,對於外來人而言,似乎熟悉得有點奇特。然後昏沉中注意到路標,零零碎碎地,到處覺得意義不凡。但是展現本身就是很精緻。可是,結束已經來到。疲憊壓倒了狂喜。

Paranoiac with fire

Obsessional with the earth

Schizophrenic with water

Hysterical with the winds

All mental ceremonies have an indivisible form.

因為火而偏執

執著於大地

因水而精神分裂

因風而歇斯底里

所有的精神典禮都有不可分割的形式。

P16—p17

Cool Memories by Jean Baudrillard 布希亞

Translated by Springhero 雄伯

https://springhero.wordpress.com

32hsiung@pchome.com.tw

    

Cool Memories 06

November 27, 2007

Cool Memories 06

By Jean Baudrillard 布希亞

Translated by Springhero 雄伯

It is, in days gone by, it was sound strategy to accumulate the effects of alienation, today; it is safer to stockpile the effects of indifference. To create a pole of indifference so that powerful processes of attraction or repulsion are produced all around.

在往常,累積疏離的影響是合理的策略;今天貯存冷漠的影響是較為安全。創造冷漠的極地,這樣吸引和排斥的強大過程到處都能產生。

To create a gulf which will swallow up inverse energies at differential speeds, on that extraordinary lines of Edgar Allan Poe’s maelstrom.

Or, yet again, to become nothing but a ghostly hologram, a laser outline—so that it may then be all the easier to disappear without being noticed, leaving others prey to reality.

Dying is nothing; you have to know how to disappear.

創造一個海灣,以不同速度吞沒相反的能源,如愛倫坡小說中的能入亦能出的特別漩渦。

或是,再一次成為僅僅是三向度空間圖的魅影,像雷射光輪廓。這樣不受注意地消失更加容易,留下別人去承受真實界的凌虐。

死亡不算什麼;你必須要懂得如何消失。

   Seeing the features of a face in closeup gives you the same dizzy feeling as a low-angle shot of a skyscraper. The vertigo of anamorphosis. The beauty of cheeks and lips smooth as a desert, a beauty equaled only by that of the skyscraper seen from below like an upturned throat.

    如此靠近看到一個臉孔的特徵給你相同的暈眩感,就像是從低角度拍攝摩天大樓。失真圖的暈眩。平滑的臉頰和嘴唇形成一種美,這種美只有像喉嚨翻轉從底下看到摩天大樓的美,可以比擬。

   Democracy is the menopause of Western society, the Grand Climacteric of the body social. Fascism is its middle-aged lust.

   民主是西方社會的更年期,社會形態的大轉折期。法西斯是它中年的欲望。

    When everything turns in on itself towards a trance-like state of imaginary latency, but one still dreaming of final solutions, when all the tensions within us dissolve into a subliminal state, then it still remains for us to find the point of inertia and normalize everything by a process of destruction.

    每個人都可以轉向自己的無意識,追求幻想潛能的催眠狀態,但是我們卻依舊夢想有最終的解決方法。我們內在的所有緊張固然可化解成為昇華狀態,但是依舊是我們自己要找出惰性點,才能在毀滅的過程使一切正常化。

    The true artificial satellite is the mass of floating currencies orbiting the earth. Money has become an artifact pure and simple, with sidereal mobility and instant convertibility, and has at last found its true home, a place more extraordinary even than the Stock Exchange: an orbit where it rises and sets like an artificial sun.

真正的人造衛星是環繞地球浮動貨幣的物體。金錢已經成為純淨而簡單的工藝品,隨著恆星的動作及瞬息萬變的交換,最後才找到它真正的家,比證券市場更特別的地方。在那裏金錢像太陽一般上昇與落下。

Black is the derision of White. The amazing Idi Amin who has himself carried in triumph by four British diplomats and is received by the Pope. The amazing Emperor Bokassa eating little black babies, lavishing diamonds upon the Western dignitary. Nowhere has the concept of power been ridiculed in such an Ubuesque fashion as in Africa. The West will be hard-pressed to rid itself of this generation of simiesque and prosaic despots born of the monstrous crossing of the jungle with the shining values of ideology.

黑色是白色的笑柄。非洲黑人總統阿敏得意洋洋由四位外交官抬起,由教皇接見。令人歎為觀止的波卡沙皇帝生吃黑人嬰兒,揮霍鑽石予西方顯貴。權力的觀念如此大剌剌地被嘲笑,沒有一個地方勝過非洲。西方將很難擺脫這一代的半野蠻的昏庸暴君,這些怪胎越過叢林,還帶著堂皇的意識形態的價值。

Let us remember the Maitres-Fous where the lumpen-employees of the bush go home at night to the forest to mime in epileptic, frothing trances the white clerk, the white chief of Abidjan and even locomotives! All of them Bokassa, all of them Amins. Fantastic! There is no hope for this continent. All the peace Corps will get bogged down there. The power of derision. Africa’s contempt for its own “ authenticity”.

回憶一下Maitres-Fous影片,叢林的當地員工晚上回到森林的家園,以癲癇,口吐白沫的狂亂,模仿白人職員,白人主管,甚至火車頭!他們都是波卡沙,他們都是阿敏。真是神奇!這個大陸沒有希望。所有和平團在那裡都動彈不得。笑柄的權力。非洲藐視自己的「真實面貌」。

Politicians—power itself—are abject because they merely embody the profound contempt people have for their own lives. Their abjection reflects the abjection of the governed, who thereby find some way of ridding themselves of their own sense of abjection. One should be grateful to the politicians for accepting the abjectness of power, and ridding others of its burden. This inevitably kills them but they get their revenge by passing on to others the corpse of power. This ancient hereditary function has never been repudiated.

政客、權力的本身,也是卑鄙的。人們藐視自己的生命,政客則僅僅具體表現這種深深的藐視。他們的卑鄙反映受統治者的卑鄙,後者只好自力救濟,擺脫自身的卑鄙感。我們應該感謝政客,因為他們接受權力的卑鄙,代別人除去卑鄙的負擔。這個負擔使他們勞累到死,得到的報復是將權力的屍體轉移給別人。這個古代的世襲功能從來沒有被斷絕過。

p14—p15

Cool Memories by Jean Baudrillard 布希亞

Translated by Springhero 雄伯

https://springhero.wordpress.com

32hsiung@pchome.com.tw

Cool Memories 05

November 26, 2007

Cool Memories 05

By Jean Baudrillard 布希亞

Translated by Springhero 雄伯

    Trieste—European nihilism here takes on the charm of autumn vines plunging into the sea, beneath the south wind, the karst cliffs, where oil refineries gleam on the horizon like the final solution. A few concepts too fluid to inhabit the present for very long dip and wheel on the crests of the waves, above the ironic transparency of the sea.

   在義大利的特瑞斯特,歐洲的虛無主義已經施展魔力,像秋天蔓藤般伸延入海。在南風吹拂的石灰岩崖邊,煉油廠在地平線閃亮,像是最後的解決。一些思想理念像是太過油膩,無法在目前長久停駐,順著浪潮峰頂溜滑過去,躍過大海反諷的透明面。

   The hands of women are affecting, feverish, fragile. They are symbolically more manifest and more diaphanous than their sexual organs. Their hands and hair. Would the woman who offered her eyes to him cut off her hands for someone who told her they were even more seductive than her gaze?

    Inanimate, translucent hands, women’s hands jealous of each other.

    女人的手正在偽裝,狂熱而脆弱。象徵意義來說,女人的手比她們的性器官更加明顯而透明。他們的手跟頭髮。當某個人對女人說,她們的手比她們的眼神更加具有誘柺魅力,她們肯提供她們的眼睛而砍掉她們的手嗎?

    無生命力及透明的手,女人的雙手互相妒忌。

    Appearances, like freshness, is a passion. There is an obsession with truth, but a passion for appearance. That is why appearance is a ceremonial act, in a way that the act of thinking never is. However, intelligence is the seductive form of thought, just as the secret is the seductive form of truth.

    表象像激情一般新鮮。我們會著迷於真理,但是表象引起激情。那就是為什麼表象可充當典禮儀式,而深刻思維永遠無法。可是,智慧是思想的誘拐,就像秘密是真理的誘拐形式。

   The passion that attaches to the mode of production is jealousy: a God jealous of reality, jealous of appearances, jealous of meaning, jealous of interpretation, a jealous guardian of wealth and exchange. But there are also ideas jealous of their meaning, women jealous of their beauty, victims jealous of the privilege of being so, concepts jealous of each other.

     附著於創作模式的激情是妒忌。上帝妒忌真理,妒忌表相,妒忌意義,妒忌解釋,像是財富跟交換的妒忌守護者。但是也有一些思想理念妒忌自己的意義,就像女人妒忌自己的美麗,受害者妒忌自己享有受害的特權,思想理念互相妒忌。

     Nothing will ever equal he ceremonial obstinacy of trees in their adornment, of light in its daily ritual, of wind and death in their uninterrupted cycle. The meticulous passion of silence. Ideas are merely paradoxical pathways.

     就裝飾的牢固而言,沒有東西能比得上樹木作為典禮,光作為日常儀式。風與死亡作為永無間斷的循環。一絲不茍的沉默的激情。思想理念只是矛盾的曲折甬道。

    Two forms of breakup: the one the result of being too far apart, the other of being too close. A break in the current, a breaking of the spell. Such closeness, day after day, for thousands and thousands of desert miles, can become unbearable as a crime. And it was indeed something like that.

   兩種分開的形式:一種是彼此隔得太開的結果,另一種是靠得太近的結果。潮流的分開,魔力的分開。這樣的靠近,日復一日,綿延沙漠好幾千英里,簡直像罪惡般無法忍受。情況的確像是這樣。

   When the snow falls with that supernatural slowness it has, it seems that the reason for dying are more subtle than the reasons for living. But perhaps these latter are more numerous.

    當雪花飄落,以其超自然的緩慢,似乎死亡的理由比生存的理由更加微妙。但是,可能後者的理由更多。

    The only women loved: those whose faces come infinitely close, whose features become increasingly distinct to the touch, inciting you to a boundless caress, like a mirage engulfing all sensual emotion, in a contemplation of a thousand or more pure signs, the whole of sex encapsulated in an effect of admiration.

    女人只愛那些臉孔靠得很近的人,五官碰觸得越來越清晰的人,激發你無限愛撫的人。就像是海市蜃樓沉思成千的純淨符號,吞沒所有感官的情感,整個性感都被壓縮到崇敬的膠囊。

    The only seductive theory: the one in which concepts recede to infinity, lose themselves in features ever more extreme, lending themselves to indefinite paradox, to the point of inertia where conceptual emotion is engulfed in the discovery of a thousand pure signs, and the passion for their disappearance.

     唯一誘拐的理論:這個理論的觀念以永恆為依歸,迷失於更加極端的特色,增添模稜兩可的矛盾,到達惰性的程度。理念的情感被吞沒於發現上千的純淨符號,以及消失的激情。

     We ought to find Doctor Strangelove reassuring: the nuclear confrontation is so unimaginable it would take a madman to unleash it. This is a sign of the degree to which the imagination fails to measure up to the possibility of nuclear war. As does reality for that matter.

    我們應該發現「奇愛博士」影片的結局令人寬心:核戰衝突簡直是匪夷所思,只有瘋子才會啟動。核戰的可能性超乎人的想像力,其程度令人不寒而慄。真理實相的顯現也是如此。

    Everything that can be said on the nuclear threat has already been said. Nothing has ever happened. Our nuclear submarines cannot all be knocked out at once and our enemy knows it, etc. Nothing will ever happen. It is a system of general terror. But we are as if turned to stone by this potential destruction. Overwhelmed by the fact it never will happen. This permanent suspense is our provisional eternity.

    有關核戰威脅,能說的都已經說了。實際上從未發生。我們的核子動力潛水艇不可能馬上就拆卸,因為敵人會知道等等。不會發生任何事,那只是一般性的恫嚇方式。但是我們好像光是被可能的毀滅,就被嚇呆成石頭。光是永遠不會發生這個事實,就讓人情緒崩潰。這個無限期的往後延就是我們帶有條件的永恆。

p12—p13

Cool Memories by Jean Baudrillard 布希亞

Translated by Springhero 雄伯

https://springhero.wordpress.com

32hsiung@pchome.com.tw

   

  

Cool Memories 04

November 26, 2007

Cool Memories 04

By Jean Baudrillard 布希亞

Translated by Springhero 雄伯

   Analysis is part of the immense process of the glaciation of meaning. Competition between theories is quite secondary by comparison with their joint commitment to the operation of dissection and transparency. Whatever you analyze and however you do it, you are helping to give primacy to desert forms, indifferent forms.

   精神分析是意義冰河化的巨大過程的部份。各派理論協同致力於來解剖意義並使透明化,比較起來,彼此的紛爭其實微不足道。無論你分析什麼及如何分析,你都有助於捨棄形式,無關緊要的形式。

   Fortunately, stupidity remains the sanctuary of the referent, the indestructible refuge of meaning. Unfortunately, even that fundamental stupidity has become merely fossilized monster. He who believes in meaning will perish by meaning, or will be buried beneath the irony of appearances.

    幸運的是,愚昧始終是符號形式的庇護所,讓意義庇護其內而不受毀滅。不幸的是,即使是那種基本的愚昧都已經變成僅是化石的怪物。相信意義的人,將會被意義毀滅,或將會葬身於表象的反諷中。

  A party to which everyone brings the most stupid person they know. The person who comes up with the most stupid one wins. A risky bet, as you can never be sure with stupidity. It is unlikely a intelligent man will not say something silly in the course of the evening, nor that a stupid person will not say something clever, or simply keep silent, which will turn things around and make the person who brought them seem ridiculous. The person who brought them is no longer the person you thought they were . Intelligence speculates upon stupidity; it forgets that any quality taken to its extreme gains the upper hand over any other. As in the game of scissors, stone, paper’, the cycles always bring the superior powers back down to an inferior position. Raised to the power of x, stupidity holds intelligence in check. It really sorts it out. Called in to serve a s mirror, it becomes seductive in its own right, and intelligence comes to seem odious.

     一群人在一起玩提出認識的人當中誰最愚昧的遊戲;誰想得出誰最愚昧,誰就贏。這個賭有風險,因為你永遠無法愚昧地確定。整個夜晚,智者無法永遠不說些傻事情,愚昧者也偶爾會說些聰明的事,但結果常會事情逆轉,提出別人愚昧者反顯得自己愚昧荒謬。提出別人愚昧者已經不再是先前你認為的智者。智慧算計愚昧,卻忘記智慧跟愚昧無限上綱,都會反其道而行。如同在「剪刀、石頭、布」的遊戲中,權力優劣的消長,循環相剋。當愚昧被提昇到無限大時,智慧束手無策,束手就擒。當愚昧被召喚來充當鏡子,它順理成章成為誘拐,智慧反而顯得面目可憎。

   Leukemia, the proliferation of white blood cells at the expense of red, is universal. As is whiteness, the neutralization of the spectrum of colors in white light, the neutralization of make-up, artifice and violent seduction in the anemic exhaustion of our white culture. The universality of that culture is that of the color of mourning. So beautiful when it is the color of snow or salt, lethal when it is that of blood in leukemia or of the blank, expressionless voice in aphonia or noise in sensory deprivation—the end of racial flesh-tints, the whiteness of the operational.

   血癌就是白血球犧牲紅血球大量繁殖,是非常普遍。如同白色非常普遍,在白光中白色是顏色光譜的中立,化妝的中立,在我們白人文化的貧血症中是巧妙的誘拐。這種白人文化的普及顯現在悼喪時白色的普及。當白色是雪或鹽的顏色時,何等美麗!當白色在血癌中成為血的顏色,或是在失聲症成為空白無法表達的聲音,以及在喪失聽覺時成為白色噪音,何等致命!以白色做為種族皮膚顏色的終結,操控一切的白色。

  If we look closely at the ambiguity of technology, we observe the constellation, the stellar motion of the secret ( Heidegger)

  假如我們仔細觀看科技的曖昧性,我們會觀察到各種情意叢,隱藏的奧秘如何運作。(海德格)

  What is hanging over us now is not hysteria or schizophrenia or even paranoia ( though this latter should logically become dominant in the near future), but, in the more or less long term, melancholia. With its precursor, hypochondria, that derisory signaling of over-cathected, enervated bodies and organs, rendered sad by involution. All systems, especially political ones, are virtually hypochondriacal: they manage and ingest their own dead organs.

   現在籠罩我們的不是歇斯底里症,精神分裂症,或偏執狂(雖然後者在不久將來必然會大行其道),而是長短期的憂鬱症。憂鬱症的前頭徵兆是身體跟器官過度發洩而變得虛弱,更因憂思愁困而顯得悲哀。所有的制度,特別是政府的制度,幾乎都是憂鬱症:他們管理並攝取僵化的器官。

   The opposite state to passion is convalescence. We are currently in a state of sexual convalescence—everyone is still quite willing to engage in seduction, but they are weary in advance of the sexual consequences. Seduction remains the only vital intensity; sex is simply tiring, it is merely a bonus of pleasure.

    激情的相對狀態是康復。我們目前處於性愛的康復狀態;每個人依舊相當願意從事誘拐,但是他們事先就厭倦於性愛的結果。誘拐始終是唯一具有重大的強度,性則僅是令人疲憊,僅是歡喜的紅利。

   She has left for Frankfurt by a different flight. The modern forms of transit which create unprecedented opportunities immediately destroy them by the same means. The media inform us; airports separate us.

    她已經搭乘不同班機前往法蘭克福。現代的轉機方式創造前所未有的機會,卻又立刻用同樣的方式毀滅這些機會。媒體告知我們訊息,但是飛機卻分開我們。