Archive for December, 2007

The Anti-Oedipus Papers 02

December 2, 2007

Anti-Oedipus 02

By Felix Guaattari 瓜達里

Translated by Springhero 雄伯

 

Of the Third Articulation第三個表達

 

Desiring connection works from term to term, and “ forget” each as it goes ( Qury describes a conversation that he had with a young schizo, to whom he asked: “ Who are your friends here at Laborde?” The schizo gave him two names. Qury thought about it for a minute, and realized that those were the names of the two people sitting in the waiting room.)

欲望連結從一個術語到另一個術語,邊前進邊「忘記」(魁銳描述他跟一位精神分裂症患者的談話。他問說:「在拉伯帖這裡,誰是你的朋友?」精神分裂症患者給他兩個名字。魁銳想了一下,才體會到那兩個人都正坐在候診室。)

 

   Anti-productive conjunction bi-univocalizes connections. So we have the signifier and the signified, connective chains tacked onto one another ( differentiating role of the phallus and the subject).

    反生產的聯合把連結的單一性商雙邊化。所以我們有符號具跟符號旨,連結鎖鍊互相掛勾(陽具跟主體的不同角色)。

    The third disjunctive articulation is the reverse of conjunction, a return to desiring “ grounds” No subject of the statement, but collective agents of enunciation ( the re-territorialization of artifice). Metacommunication, enunciation. Disjunction, the union of the union and the intersection.

    第三個分裂的表達是聯合的相反,就是回到欲望的場地。這個場地沒有陳述的主體,而是集體發表的代理(詭計的重新劃入領土)。超級溝通,表達。分裂是聯合跟橫斷的聯合。

 

    Lacan wrote that “ any enunciation of authority ( on the A, site of the signifier) has no other guarantee than its enunciation”. He added that there is no “ metalanguage that can be spoken, no Other of the Other,” no guarantee of the law, etc. And he falls right back onto the “ Father-law” thing, all the more solid as it is dead, or impotent!

    拉岡寫說「任何權威的表達(在符號具的甲地點),除了表達之外,沒有其它保證。」他補充說,「沒有超級語言被說,沒有其他它者」,沒有法律的保證,等等。然後他又依靠「父權法律」,更加堅固,因為這個法律已經僵死,或已經無能為力。

   It seems to me that this whole thing is a bit off in that it is always subjacent to a conception of enunciation such that only an individual subject can be the subject of an enunciation. Benveniste wrote that “ The individual act of appropriating language introduces the one who is speaking into his speech.” “ What strikes me is that they don’t seem to understand that speech ( parole) is only apparently an individual act of appropriating language ( langue). What is spoken by a friend, a militant or a father or son, sets up the illusion of individual appropriation.

   我覺得整件事有點詭異,因為它總是隸屬於表達的觀念,而只有個別的主體才會是表達的主體。邊文尼寫說:「從使用語言的個別行為,可以知道誰正在說他的話語」。我的印象是他們似乎不瞭解,話語很明顯是使用語言的個別行為。朋友,好戰份子,或父親,或兒子,他們所說的話建立了個別使用的幻覺。

 

   But actually it’s the result of suggestion. Someone is inhabited by someone else’s speech. Others talk and gesticulate in our place when we think we’re talking on our own account—free, equal and fraternal. We “ learn” to be individuals. Always the personalist illusion!

    但是實際上,它是建議的結果。其他某個人的話語駐紮在某個人身上。當我們以為是自己侃侃而談自由,平等,博愛,其實是別人在說話,藉著我們在表達。

我們「學習」當個人,總是懷著個人的幻覺。

    Actually, there are unproductive structural collective agents of enunciation. The question of schizo-analysis is to introduce these agents into the production process, and to pull them out of anti-production.   實際上,總是有非生產的表達的集體代理。精神分裂症分析的問題是介紹這些代理到生產的過程,然後使他們擺脫反生產。 

    That’s how the impossible real, meta-language, science, speak, the requirements of body and person are surpassed ( symptoms will be assuaged).

     就是這種方式,不可能的真實,超級語言,科學,話語,身體跟個人的要求被超越(病徵被緩和)。

 

    “ Since there is a spokesperson, then may that spokesperson be as deterritorialized as possible!” This is our battle cry.

     「既然有代言人,但願那位代言人儘可能不分畛域!」這是我們的戰鬥口號。

    Or as the great philosopher Paco Rabane says, “ …merchants do anything to have money, they are automatically after the desire for women and not before it. Before desire are only household appliances.”

     或如同偉大哲學家巴克、拉邊尼所說:「商人盡力要擁有金錢,他們自動跟在追求女人的慾望之後,而不是在慾望之前。慾望之前,只是一些家庭用具。」

 

    Revolution, like analysis, tends to produce artificial pre-personal agents of enunciation ( = units of desiring subversion=basic therapeutic communities). It is the construction of the unconscious as artificial real and not the contemplation of the impossible real ( = capitalist masochistic perversion = guilt-based civilization).

   革命,像精神分析一樣,傾向於產生表達的個人之前的代理人(等於是欲望顛覆的單位,也等於基本的治療社區)。革命是無意識的建造當著人為的真理,而不是不可能真理的沉思(等於資本主義受虐狂的變態,也等於建立在罪惡之上的文明)。

 

p30—p31

The Anti-Oedipus Papers by Felix Guattari 瓜達里

Translated by Springhero 雄伯

https://springhero.wordpress.com

32hsiung@pchome.com.tw

   

Cool Memories 15

December 2, 2007

Cool Memories 15

By Jean Baudrillard 布希亞

Translated by Springhero 雄伯

 

   The seductiveness of Japan is the seductiveness of a whole race. It is that of the final touch, the touch of perfection. Sex is no longer then the play of difference and its absorption in pleasure, but the last touch which sanctifies the racial beauty of the eyes, the vivacity of the limbs, the inevitable mirror of the smile.

   日本的誘拐是整個民族的誘拐。這是最後一劃的誘拐,完美的一劃。性因此不再是賣弄男女之別,專注於歡樂,而是最後一劃,聖潔化種族的眼睛之美,肢體之靈活,微笑之必然鏡照。

 

   The statue at Nara, the most beautiful one.

   奈良塑像最為美麗。

 

   The one of the woman whose hand, attached to the jar which she is barely holding, falls delicately towards the ground, whilst the other is raised in offering to the sky. A double movement, echoed by the hermaphodism of the statue: the right profile looks masculine, with the elbow raised, while the other is feminine, with the arm hanging down loosely, an aerial form of gravity. As for the body, it is perfectly upright, like the statues at Chartres, but nonetheless sensual thanks to the subtle inflection of forms beneath the silk. All this is inhumanly elongated and produces a strange impression. What is the secret of a statue like this in other than aesthetic terms?

    女子塑像,手執搖搖欲墜的壺罐,嬌柔地傾臥地上,另一個塑像被抬起,向上天獻祭。雙重動作迴響塑像得雌雄同體,右邊輪廓看起來有陽剛之氣,手肘抬起,左邊的輪廓有陰柔之美,手臂鬆散垂下,地心引力的空中形式。至於身體,它完美挺立,像在 查瑞士的雕像,可是仍然顯得性感,由於絲綢線條微妙起伏。

所有形象都比一般人物較為高長,產生奇怪的印象。若非用美學觀點,像這樣的塑像秘密何在?

 

   She: a principle of equllibrium in her mental and affective aloofness—absent gentleness.

   女人:平衡的原理,精神及情感超然,溫柔若有若無。

   He: a form of hypochondriacal self-devouring—the recrimination of the body.

   男人:憂鬱地自我吞噬,身體的自我譴責。

 

   What is deeply ingrained within us is this possibility of expecting everything from someone at each new meeting. In our own minds, we are all virgins and hope, against all good sense, to find a destiny in any face that comes along.

    深深鐫刻在我們內心的是,每次遇到,都可能預期每個人會有深刻感受。在我們內心,我們都是純潔和希望,從相會的臉孔,找到一個命中註定的人,儘管理性制約。

 

    The carnal urge to accomplish certain obsessional gestures or improper acts at irregular intervals is only ever characteristic of a second-rate libertine. The true obsessional or libertine has to accomplish them at a set hour.

    肉體渴望要完成某些迷戀的姿態,或間隔一段時間會有不適當的舉止,這只是二流登徒子的一貫特色。真正的迷戀或登徒子必須要在某個時段完成。

 

   A carnal horizon has appeared, that of the sex of…Like every horizon, this one is an imaginary line where the sun sometimes sets in a blaze of color and sometimes just gives off a hazy glow.

   肉體的地平線已經出現,性的地平線。如同所有地平線,這條地平線並非真實,太陽有時熱燄燄地降落,有時只是發出朦朧光輝。

 

    Innocence, which consists in not even having a glimmer of an idea of the law, is doubly impossible today, since even transgression is improbable.

    純真,不完全是對法律的觀念渾然不知,今天更加不可能存在,因為不可能讓你踰矩。

 

    Appearance, which consists in not even having a glimmer of an idea of meaning, is doubly absent today, since even meaning is dissolving into indifference.

    表象,不完全是對意義的觀念渾然不知,今天更加消失無蹤,因為即使意義都被瓦解到冷漠。

 

    On every level, we are doubly held in check. Our indifference is that of one abyss overlaying another. We have then to find not only a simple act of transcendence but a double inversion. We have to accomplish at a single stroke the two revolutions which can save us from this double disappearance.

    在每個層次,我們受到雙重約束。我們的冷漠像深淵重疊深淵。因此,我們不僅必須要找簡單的超越之舉,而且要能反其道而行。我們必須一舉之下完成兩種革命,才能拯救我們免於雙重消失。

 

   Have you ever seen a fly buzzing around on a ceiling?

   Why does it always choose to fly in the middle of the room, beneath an absent chandelier:? And who dictates this tireless, spasmodic flight, the domestic version of molecular motion? Flies have no understanding of corners. What a mystery! They also have no notion of infinity. They always cover the same tiny space, following a haphazard, secretly depolarized trajectory. They seem also quite ignorant of the notion of equilibrium: they don’t seem bothered by several hours of uninterrupted flight in which they amuse themselves with the game of passing through all the points in space: they always know where they have landed and are always ready to set off again. All These senseless movements and circumvolutions seem to have nothing whatever to do with the problems of energy. Unless they draw their energy from repetition itself, from the scrupulous charting of empty insect space, the angular, Lilliputian, Bownian space of the insect from which man, with his inability to move through a right angle, must inevitably seem a monstrous antediluvian presence.

   你曾看見蒼蠅在天花板嗡嗡亂飛嗎?

   天花板底下又沒有大吊燈,為什麼蒼蠅選擇在房間中央飛?誰支使這個不厭其煩的狼狽奔逃,這個家內的物理分子的動作?蒼蠅不瞭解角落。多麼神秘!他們也沒有無限的觀念。他們總是佔有相同的小小空間,秘密而偶然地遵照避免兩極的軌道。他們似乎相當無知於平衡的觀念:他們不間斷地飛好幾個小時,自得其樂地在有限空間繞來繞去,似乎也不感到困擾。他們總是知道他們會降落在那裡,並且總是準備再起飛。所有這些無意義的動作跟盤繞,似乎跟精力的問題絲毫沒有關係。除非他們從重複的動作本身,從空洞昆蟲空間的謹慎繪圖得到精力。

在小人國的寓言中,人存在於昆蟲的空間,無法經由適當角度移動,無可避免地成為一個洪荒時代的盤然怪物。

 

P 34—p35

Cool Memories by Jean Baudrillard 布希亞

Translated by Springhero 雄伯

https://springhero.wordpress.com

32hsiung@pchome.com.tw

 

Cool Memories 14

December 1, 2007

Cool Memories 14

The only revolutionary transformation in things today comes not from their dialectical transcendence, but from raising them to the power of x, whether it be the revolution of terrorism, irony or simulation. It is not dialectics that are happening today, but ecstasy. Thus terrorism is an ecstatic form of violence, the state an ecstatic form of society, pornography the ecstatic form of sex, the obscene the ecstatic from of the scenic and theatrical, etc. It seems things have lost their finality and critical determination and can only repeat themselves in their exacerbated transparent form. This the case with Virilio’s ‘ pure war’; the ecstasy of unreal war, potential and omnipresent. Even space exploration is a mise en abyme of this world. Everywhere the virus of virtualization and self-reflexivity is on the upsurge, carrying us on towards an ecstasy which is also the ecstasy of indifference.

今天事情革命性的轉變不是因為他們辯證的超越,而是提昇他們到X次方,無論是恐怖主義的革命,反諷,或虛擬。今天正在發生的不是辯證法,而是狂喜。因此,恐怖主義是一個暴力的狂喜形式,國家是社會的狂喜形式,色情是性的狂喜形式,厚黑學是場景舞台的狂喜形式,等等。似乎事情已經失去了他們的最終性及重要決定,只能以惡化的透明形式重復自己。匹銳立窩的「純粹戰爭」就是如此:非真實戰爭,潛在而又無所不在的狂喜。甚至太空探險都是世界的舞台。到處都是虛擬跟自我反射的病毒氣燄高漲,帶著我們朝向狂喜,也是冷漠的狂喜。

 

Carnal silence

Hunger a muted drum of the body devouring the fleshly silence of the Siberian night.

肉體的沉默。

饑餓是身體瘖啞的鼓,吞噬肉身的沉默,在西伯利亞的夜晚。

 

The thrill of existing anywhere vertically above the Urals. The night and its orbit: night itself is an object lost in space—a movement of circular lips and a round of fossilized sound.

身處烏拉山挺直山間的興奮。夜晚及其運行:夜晚的本身就是迷失於空間的物體,嘴唇循環移動,化石般的聲縈迴。

 

This imaginary line running from North to South, where it only takes one step to pass from one day to the next at the same hour—why was it placed in the middle of the Pacific, where only fish, ships and storms are allowed to cross it?

從北到南有條非真實的區隔,只需跨越一步,就在同一小時,從一天越過到第二天。為什麼是被放置在太平洋的中間,只有魚、船、跟暴風雨被允許跨越?

 

Are there spiritual forms which pass through us in this same way and can we cross them mentally?

是否有精神的形態以同樣方式從我們內心跨越,而我們能夠精神上跨越過?

 

You would go mad if you could never forget that the simultaneity of all points on the globe is only a dream or even if you considered the night to be a local object in orbit, which you can cross in any direction.

Intercontinental flight is a mental Odyssey.

你將會發瘋,假如你永遠無法忘記,地球上各方的同時發生只是夢想,或者即使你認為夜晚只是軌道運行的當地客體,你可以朝任何方向越過。

跨越大陸的飛行是精神的歷險記。

 

The real desert, and therefore real enchantment, is to be found at an altitude of 30,000 feet, where the earth shows in its blue, geological light, like an inhuman essence without any other distinguishing features than the meandering path of its rivers or its mineral undulations, and where time stand perfectly still if you are lucky enough to flying in the same direction as the sun.

真正的沙漠,因此是真正的迷戀,在三萬英尺的高空能夠被找到。在那裡,地球出現在藍色,地質的光輝中,像一個無生命的物質,沒有區別的特徵,除了河川的灣流或地表的起浮。在那裡,時間完全靜止,假如你剛好跟同一方向飛行。

 

All their gestures imply that they regard you as precious. Since that is impossible, there isn’t even any subterfuge involved. This is true courtesy.

他們一舉一動意味著,他們將你視為貴賓。但是受寵若驚,我實在想不出我何德何能。這真正是禮遇。

 

They welcome you as if you were sent by the gods. In the West, you are welcomed as if you were sent by death. In the West, the Other always comes from amongst the dead and has to win the favor of the living. But this continual self-effacement is also a strategy: it leaves you in a horrible state of uncertainty as to whether you should simply succumb to the consideration shown to you or else give even more, i.e. assume the divine role of reciprocation.

他們歡迎你,好像你是上帝特使。在西方,你被歡迎好似你是死神派來。在西方,「它者」總是來自死者之地,必須要贏得生者寵幸。但是這個不斷地自我貶抑也是一種策略:它使你處於可怕的不確定狀態,關於是否你應該僅僅接納人家對於你的殷勤,或是給予更多,例如像是神的恩寵回報。

 

It’s a contest to see who will have the last smile, the last gesture, the ultimate refinement—a bidding contest, as in poker, and one which raises the same cruel doubt in your mind that you have never given enough or gone far enough. It is a confrontation that can end only in death. For this dual form of exchange is limited by no contract and, as it is not based on culpability, no psychology can help you escape it.

這是個考驗,看看誰微笑較久,風度較好,氣度較佳。好似樸克梭哈喊牌,你心裡總是同樣疙瘩懷疑,你會不會給得太少,而要得太多。這個攤牌時刻總是以死亡做結局。因為這個交換的雙重形式並沒有契約限制,沒有載明違者受罰,沒有心理學能夠幫我避免攤牌。

 

Long after what had to be said has been said and the question of meaning has disappeared, the Japanese know you still have to put an end to signs and exemplary appearances: this is what courtesy is for, that quality which is as artificial as the tormented bonsai trees, that are cared for as though they were thousand-year-old works of art.

該說的都已經說,意義的問題消失已久後,日本人知道你依舊必須結束符號及做為典範的外表:這就是為什麼禮遇,那種特質的虛偽跟人工扭曲的盆景沒什麼兩樣。他們費心照顧,好似那是幾千年來的藝術作品。

 

Eroticism comes from the same exemplary finishing touches, the perfecting of features, including the features of the face, the vivacity of passion in the slightest gesture, holding out the promise of the same vivacity in sex and pleasure.

色情來自相同典範的最後一描,把容貌修飾一下,包括臉孔的五官,一舉一動生動的激情,展現出可能會有的相同興奮的性慾及歡樂。

 

To be lively and docile at the same time is a gift possessed only by a painted face or the smooth sex of a doll. The whole race seems to be wearing make-up and smooth as a sex, while retaining its animal vivacity and its restrained violence. When an entire race presents the same distinguishing features, the same ritualism, the same artificial smile, then there is something sexually extraordinary in this.

既活潑又溫順是畫像臉孔,或洋娃娃的女性才具有的特色。整個民族似乎塗敷化妝品,婉約如女性,卻又保留動物的活力跟抑制的暴力。當整個民族呈現相同的特色,相同的禮儀,相同的虛偽微笑,有某種特別性感會透露出來。

 

p30—p31

Cool Memories by Jean Baudrillard 布希亞

Translated by Springhero 雄伯

Http://springhero.wordpress.com

32hsuing@pchome.com.tw

   

The Anti-Oedipus Papers

December 1, 2007

Anti-Oedipus 01

By Felix Guanttari 瓜達里

Translated by Springhero 雄伯

All Objects Should Be Set in Relation to One of Three Referentials

所有客體應該安置跟三個指標之一有關

1. Connectivity value 連結價值

  Desiring machine “ work,” perception, consumption, the pure time of primary exercise. In socially determined conditions, this is work time actually paid at the market rate for work. So many consumption sigh flows to maintain rate for work. So many consumption sign flows to maintain connective functions, the worker and his family’s “ jouissance capital.” How much of this kind of human livestock has to be sustained—with this or that special ingredient ( e.g.: the right to go see a movie on Saturday)—for this or that production to be made possible, and to sustain this or that work flow in the system.

  欲望機器「工作」,感覺,消費,最初運動的純淨時間。在社會決定的環境,工作時間實際上由市場要求工作的速率而定。這麼多的消費符號流動為了維持連結的功用,工人跟他的家庭的「歡喜資本」。有多少這樣的人類家畜必須被維持,外加這個或那個飼料(例如,周六去看電影的權利)。因為這個或那個產生才有可能及為了維持這個或那個工作在制度中流動。

2. Disjunction value 分裂價值

  The organization of castes and artificially coded differentiation.

  Alliance with family, State, production ( production relation), the machine as a structure, actual machines, serial machines.

  The organization of the artificiality of exchange, i.e. flow =flow surplus value.

  Codes on the side of structure, machines falling under thei jurisdiction, cut off from their own tendential flows, subjected to economic flow ( markets, etc.) : disjunction or alliance values organizing social life, anti-production, and keeping the absolute filiation of desiring and technical machines from being realized.

  社會階級及人為符碼區分的組織。

  結盟於家庭,國家,生產(生產關係),機器作為,實際的機器,連續的機器。

  人為操控的交換的組織,例如,流動等於流動的剩餘價值。

  結構這邊的符碼,掉落在自己的司法之下,跟自己偏向流動隔離,隸屬於經濟的流動(市場等等)。斷裂或結盟價值組織我們的社會生活,反生產,及維持欲望的及技術機器的絕對關係不要被實現。

3. Conjunction value 聯合價值

  The infinitivatiion ideal: work and sign territorialities gnaw away at each other…Planes merge; the sign is worth the thing. Hitler’s paranoia corresponds to the “ needs of the day.”

  無限化的理想:工作跟符號領域互相咬囓。水平合併,符號值得事物。希特勒符合「當代需求」。

  Producing morality, family, science or goods is all the same.

  ( Lutheran twist: God isn’t interested in anti-productive goods. Return to a “ New Alliance”= filiation without God’s mediation—Kierkeguard.)

   生產道德,家庭,科學,或貨物道理都一樣。

  (路德教派的教義):上帝對於反生產貨物沒有興趣,如哲學家齊克果說:回到一個「新結盟」,等於沒有上帝仲裁的關係。

  It’s as if the revelation of a new perversion, a perversion of the pure jouissance of signifying difference were the necessary condition for the “ spirit of capitalism” to emerge ( in reformed, Anglican, etc., countries, cf. Weber)”

  好像是新的偏執的啟示,符碼化差異的純淨歡喜的偏執是必要條件,為了讓「資本主義的精神」出現(以改良過的英國國教或社會學家韋伯所說的國家。)

   Note that if writing and cities did not completely disappear in the height of late medieval segmentarity, it’s only because ecclesiastical structures sustained them ( cf, the cities, residues of the Roman empire, where only civil servants and priests remained).

   注意:假如寫作跟城市在中世紀晚期分裂的高峰,並沒有完全消失,那是因為教會的結構維持他們(比較起來,城市是羅馬帝國的剩餘物,只有官員公僕及僧侶留在那裡)。

  

   Pure code value represents the fact that structures are decoded in relation to one another. Flows translate this decoding.

    純粹的符碼價值代表這個事實:結構在相互關係中被解碼。流動翻譯這個解碼。

    Conjunctivity and disjunctivity values are declined in relation to each other.   聯合跟分裂價值在相互關係中被婉拒。    Disjunctivity “ egoizes,” archaizes, overcodes, where conjunctivity infinitivizes.

( Symmetry and suture of the Infinitive and anti-production.) As to the pure value of connectivity, it recedes always further away in its search for a jouissance surface, it shrinks away to nothing. ( Sade is looking for the potential territoriality of jouissance, at the very dawn of capitalism, with the spirit of the Enlightenment.)

分裂自我化,思古化,過度符碼化,而聯合卻無限化。(無限與反生產的均稱與縫合)。至於連接的純粹價值,它在追求歡喜表面時,總是越退縮越遠,它退縮到空無。(沙德尋找歡喜的潛在領域,是資本主義的先鋒,帶有啟蒙主義的精神。)

What articulates these three orders? A politics of flow. Sperber’s distinction between code and network might be useful here.

這三個秩序用什麼來表達?流動的政治學。史波伯的區別符碼跟網絡在這裡可能很有用。

 “ There are systems that, like politics, relate conditions of exchange directly to the nature of exchanged messages. When they are dealing with politics, the Structuralists unfortunately see only an exchange system in this, or a sign system.”   有些系統,譬如政治,將交換的條件跟被交換的訊息直接掛勾。當結構主義在處理政治時,他們不幸地在此只看到被交換的系統,也就是符號系統。 

   Here, the network is: code stocking, and flow: the signifying chain which, from material flows, “ translates” code surplus values between systems ( establishing signifying “ translatability” = full body of signification=non sense.)

   在此,網絡貯存符碼,而流動是:符號化的鎖鍊從物質的流動,「翻譯」系統之間的剩餘價值(建立符號的「可翻譯」,等於符號化的整個體系,也等於意義變無)。

   With machinic filiation, ( sign, energy, etc.) flows decode the systems, they are made up of “ decodification” ( decomposition) elements. With anti-productive alliances, there is an artificial recoding of systems, a residuality; flows are adajacent to the systems, and delimited by them.

   用機械的關係(符號,精力等等)流動解碼系統。流動由「解碼」或解構的元素所組成。對於反生產的聯盟而言,系統會人為的再符碼化,而有殘餘。流動與系統相鄰接,因而被系統除掉限制。

   With flow: you get…

   —a conjunctive use of flow: the use of anti-production for infinitive production;

   —a disjunctive use: the use of productive for anti-productivity, consumption.

   用流動的方式,你得到

一:流動的聯合用途:反生對於無限生產的用途。

二:分裂用途:生產對於反生產消費的用途。

   But desiring connection flows are made to be essential useless. In other words: it is the same connective flows ( material connectivity: hyle) that have adisjunctive and a conjunctive face. E.G.: they are made of perceptive or muscular connections, hormonal flow, etc.

    但是欲望連結流動基本上是註定無用的。換言之,相同的連結流動(物質連結:物料)會有分裂跟聯合的表面。例如,他們是由感覺或肌肉的連結,荷爾蒙流動所組成,等等。

   They diverge ( difflue) in:

   —machinic production

   —family, consumption, etc., anti-production.

   欲望連結流動分歧(或分散)在

   一:機械的生產

   二:家庭,消費等等,反生產

   But, as Marx has shown, if we dig deep enough we always find work behind goods and all kinds of surplus value.

    但是,如馬克思所言,假如你挖掘足夠深,你總是會發現到貨物背後的工作及各種剩餘價值。

   The problem with Marx is that he kept to a zone outside connectivity: use value, natural value.

    馬克思的問題是,他固守在連結外面的地區:使用價值,自然的價值。

   But yet we produce the sun with our eyes, the air with our lungs, etc. We produce the cops and priests’ etc., military idiocies with our own. A fantasist like Cotta integrates consumption, flow, knowledge, code stock ( stpcl de cpde), but he does so optimistically, as if the infinitivation process were not correlative to archaization, fascization, etc.

   但是我們用眼睛生產太陽,用肺生產空氣,等等。我們也生產警察和牧師等等,用我們的白癡行為生產軍隊的白癡行為。像柯達這樣的幻想家,將消費,流動,知識,符碼的貯存都合併起來,但是他做得太樂觀,好像無限化的過程跟思古幽情,著迷不是息息相關,等等。

P27—p29

The Anti-Oedipus Papers By Felix Guanttari 瓜達里

Translated by Springhero 雄伯

https://springhero.wordpress.com

32hsiung@pchome.com.tw

     

 

  

    

雄伯手記961108

December 1, 2007

雄伯手記961108

手記疏隔兩個月,這幾天心血來潮上網瀏覽,才發覺整個網頁都消失不見。於是回到放置網頁的學校伺服器更新,又發覺連密碼都進不去。

 沒有去計較。想一想,有朝一日連自己可以感受悵然若失的肉身都會消失無蹤,人生還有什麼不能坦然自失的?只是退休後讀書及上家教的日子,偶爾還是有些雜感想「我記故我在」一下,再加上最近日子猛啃「巴舍拉」Gaston BachelardAir and Dream及「杜蘭」Gilbert DurandAnthropological Structures of the Imaginary。邊讀邊翻譯,也累積一些東西。於是在網路找到一個免費的空間存放。至於存活率有多高,那就隨造化變遷之緣,沒有什麼好計較。畢竟別說我們自己的肉身,連存放我們肉身的大環境本身都是受到經濟、政治、時間所制約,那個人的去留得失其實是相當微不足道而無奈。

 翻讀「巴舍拉」的Air and Dream,有一章專談「空中之樹」描述棲息的幻想,忽然讓我想起詩人杜甫的名句「已忍伶娉十年事,但求棲息一枝安」。年少時胸懷壯志,總以為人生能追尋到什麼安身立命的大道理。如今年老體衰,只想讓疲倦的靈魂有個茍延殘喘,如存在主義哲學家「海德格」所說的「居所」a dwelling place 就聊慰平生了。   

假如我們現在活得很痛苦,我們希望可以解除痛苦的未來快點來到。反之,假如我們現在活得很快樂,我們但願時間可以為我們停駐,就像歌德的「浮士德」Faust的靈魂最後為魔鬼所攫取或為天使所導引時所喊出的「請多停留一會,你是如此的美好」 Linger awhile, thou art so fair。客觀的物理時間或許不會為我們加速或停駐,但是人有時畢竟主觀意識的動物。除外,我們還能怎樣?    

每次接聽T的電話,心中總是有無名的悽愴。二十幾年前車禍以後的她,從此變得語言邏輯失序,跟人溝通時,聽任自己內在的意識流不分前後地不斷在流動。因此聆聽她的電話,必須要具有輔導專業的技能,外加閱讀後現代意識流小說的耐心。最近她似乎有點覺察,每次掛斷之前都會說聲:「謝謝老師接聽我的電話!」