布希亞論誘拐 05

布希亞論誘拐 05 Baudrillard on Seduction

Translated by Springhero 雄伯譯

32hsiung@pchome.com.tw

 

This strength of the feminine is that of seduction.

女性的力量就是誘拐的力量。

 

One may catch a glimpse of another, parallel universe (the two never meet) with the decline of psychoanalysis and sexuality as strong structures, and their cleansing within a psy and molecular universe (that of their final liberation). A universe that can no longer be interpreted in terms of psychic or psychological relations, nor those of repression and the unconscious, but must be interpreted in the terms of play, challenges, duels, the strategy of appearances – that is, the terms of seduction. A universe that can no longer be interpreted in terms of structures and diacritical oppositions, but implies a seductive reversibility – a universe where the feminine is not what opposes the masculine, but what seduces the masculine.

 

我們可以瞥見另一個平行的宇宙（這兩個宇宙永不相會）。一個是精神分析學跟性愛作為強壯結構的衰落，另一個她們在心理及分子的宇宙內的肅清。這個宇宙的詮釋，不再是精神或心理的關係，也不是壓抑跟無意識的方式，而是遊戲，挑戰，決鬥，表現策略的方式，換言之，誘拐的方式。這個宇宙的詮釋，不再是結構跟男女有別的對立，而是暗示誘拐的倒轉。在這個宇宙，女性不再是男性的對立，而是誘拐男性。

 

In seduction the feminine is neither a marked nor an unmarked term. It does not mask the “autonomy” of desire, pleasure or the body, or of a speech or writing that it has supposedly lost(?). Nor does it lay claim to some truth of its own. It seduces. To be sure, one calls the sovereignty of seduction feminine by convention, the same convention that claims sexuality to be fundamentally masculine. But the important point is that this form of sovereignty has always existed – delineating, from a distance, the feminine as something that is nothing, that is never “produced,” is never where it is produced (and certainly cannot, therefore, be found in any “feminist” demand). And this not from the perspective of a psychic or biological bi-sexuality, but that of the trans-sexuality of seduction which the entire organization of sex tends to reject – as does psychoanalysis in accordance with the axiom that there is no other structure than that of sexuality (which renders it incapable, by definition, of speaking about anything else).

 

 在誘拐時，女性既不是一個已標示或無名的用詞。它並沒有飾慾望，歡樂或身體的「自主權」，或是據說它已經喪失的言談及寫作的「自主權」。它也沒有宣稱擁有屬於自己的真理。女性誘拐。的確，傳統上我們宣稱誘拐的統治權在女性，相同的傳統卻又宣稱性愛基本上是男性。但是重點是，這種統治權總是存在，站在遠處描述女性當著某件空無的東西，未曾產生過，永不在被產生的地方（因此，當然無法在「女性主義者」所要求的地方找得到。）這樣說不是從心理學或生物學的兩性差異的觀點，而是誘拐的跨越男女性別，雖然受到全部的性別的組織所排斥，如同精神分析學的定理是：除了性愛的結構外，別無結構（根據這個定義，精神分析學變成無法談論任何其他事情）。

 

What does the women’s movement oppose to the phallocratic structure? Autonomy, difference, a specificity of desire and pleasure, a different relation to the female body, a speech, a writing but never seduction. They are ashamed of seduction, as implying an artificial presentation of the body, or a life of vassalage and prostitution. They do not understand that seduction represents mastery over the symbolic universe, while power
represents only mastery of the real universe. The sovereignty of seduction is incommensurable with the possession of political or sexual power.

 

這個女性運動拿什麼跟陽具結構對立呢？自主權，差異性，慾望跟歡樂的專殊化，女人身體的不同關係，寫作但永不是誘拐。她們把誘拐當著是羞辱，暗示著是矯揉造作地呈現身體，或是侍女及妓女的生涯。她們不瞭解，誘拐代表對於符號宇宙的掌控，而權力代表的只是對於真實宇宙的掌控。誘拐的統治權跟政治或性愛權力的擁有，不能相提並論。

布希亞論誘拐 04

布希亞論誘拐 04 Baudrillard on Seduction

Translated by Springhero 雄伯

32hsiung@pchome.com.tw

 

Freud was right: there is but one sexuality, one libido – and it is masculine. Sexuality has a strong, discriminative structure centered on the phallus, castration, the Name-of-the Father, and repression. There is none other. There is no use dreaming of some non-phallic, unlocked, unmarked sexuality. There is no use seeking, from within this structure, to have the feminine pass through to the other side, or to cross terms. Either the structure remains the same, with the female being entirely absorbed by the male, or else it collapses, and there is no longer either female or male – the degree zero of the structure. This is very much what is happening today: erotic polyvalence, the infinite potentiality of desire, different connections, diffractions, libidinal intensities – all multiple variants of a liberatory alternative coming from the frontiers of a psychoanalysis free of Freud, or from the frontiers of desire free of psychoanalysis. Behind the effervescence of the paradigm of sex, everything is converging towards the non-differentiation of the structure and its
potential neutralization.

 

    佛洛依德説得沒錯：只有一個性愛，只有一個精力，那就是男性。性愛有一個強烈的，睥睨一切的結構，集中在陽具，去勢，父之名，及壓抑。沒有其它結構。夢想會有非陽具，不受鎖禁的，無名的性愛，是沒有用的。設法讓女性從這個結構之內通往到另一邊，或越過限制，是沒有用的。這個結構始終一樣，女性完全被男性所吸收，要不然它會崩坍，不再有女性或男性，成為結構的零度。這就是今天所發生的狀況：性愛多重化，慾望的無限潛力，不同結合，衍射，精力的旺盛，各種來自於跟佛洛依德無關的精神分析學邊境的釋放方式， 或來自於跟精神分析學無關的慾望的邊境。在各種性愛典範的沸騰背後，一切都匯集朝向結構的沒有差異及其潛力的中立。

 

The danger of the sexual revolution for the female is that she will be enclosed within a structure that condemns her to either discrimination when the structure is strong, or a derisory triumph within a weakened structure. The feminine, however, is, and has always been, somewhere else. That is the secret of its strength. Just as it is said that something lasts because its existence is not adequate to its essence, it must be said that the feminine seduces because it is never where it thinks it is, or where it thinks itself. The feminine is not found in the history of suffering and oppression imputed to it – women’s historical tribulations (though by guile it conceals itself therein). It suffers such servitude only when assigned to and repressed within this structure – to which the sexual revolution assigns and represses it all the more dramatically.

 

   女性性愛革命的危險是，她將會被封閉在一個結構之內。她被判定，在結構強壯時，要有所歧視，或在結構虛弱時，她沾沾自喜於勝利。可是，女性從自始至終總是在其它地方。那就是她力量的秘密。如同說，某件東西繼續存在，是因為它的存在不相等於它的本質，我們也必須說，女性誘拐是因為誘拐從來不是在它認為所在的地方，或它自以為的地方。女性不是在大家所歸咎的痛苦及壓抑的歷史中或女人的歷史的災難找到（雖然藉著這樣的狡計，誘拐隱藏其中）。誘拐只有在指定給這個結構之內，並受其壓抑，才會覺得有奴役的痛苦。性愛革命指定誘拐給這個結構，並更加強烈地受其壓抑。

 

But by what aberrant complicity (complicit with what? if not, precisely, the male) would one have us believe that this is the female’s history? Repression is already here in full force, in the narrative of women’s sexual and political misery, to the exclusion of every other type of strength and sovereignty. There is an alternative to sex and to power, one that psychoanalysis cannot know because its axiomatics are sexual. And yes, this alternative is undoubtedly of the order of the feminine, understood outside the opposition masculine/feminine, that opposition being essentially masculine, sexual in intention, and incapable of being overturned without ceasing to exist.

 

但是憑藉怎樣的共謀（跟什麼共謀？難道不就是跟男性？）有人要我們相信，這就是女性的歷史？壓抑今天已經如火如荼地進行，以女人性愛及政治方面的悲慘的敘述，排除其它的力量跟統治。性愛跟權力都有一個精神分析學所不知道的替代的選擇，因為它的定理是性。是的，這個替代選擇毫無疑問是屬於女性的秩序，跳脫男性跟女性的對立始能了解：這個對立基本上是男性，以性愛為意圖，不能被推翻，否則男女對立就不復存在。

布希亞論誘拐 03

布希亞論誘拐 03 Baudrillard on Seduction

Translated by Springhero 雄伯譯

32hsiung@pchome.com.tw

 

THE ECLIPTIC OF SEX

性愛的軌道

 

Nothing is less certain today than sex, behind the liberation of its discourse. And nothing today is less certain than desire, behind the proliferation of its images.

 

  今天沒有一樣東西比性愛更不穩定，在性愛學解放的背後。今天沒有一樣東西比慾望更不穩定，在慾望形象快速增加背後。

 

In matters of sex, the proliferation is approaching total loss. Here lies the secret of the ever increasing production of sex and its signs, and the hyperrealism of sexual pleasure, particularly feminine pleasure. The principle of uncertainty has extended to sexual reason, as well as political and economic reason.

 

在性愛的事件上，快速增加將接近全然喪失。性愛及其符號，性愛歡樂的超現實，特別是女性歡樂的不斷生產的秘密在此。

 

The state of sex’s liberation is also that of its indetermination. No more want, no more prohibitions, and no more limits: it is the loss of every referential principle. Economic reason is sustained only by penury; it is put into question with the realization of its objective, the abolition of the spectre of penury. Desire too is sustained only by want. When desire is entirely on the side of demand, when it is operationalized without

restrictions, it loses its imaginary and, therefore, its reality; it appears everywhere, but in generalized simulation. It is the ghost of desire that haunts the defunct reality of sex. Sex is everywhere, except in sexuality (Barthes).

 

  性愛解放的狀態也是性愛不確定的狀態。不再有欠缺，不再有禁制，不再有限制。這是每一個指標原則的喪失。只因為貧窮存在，經濟的理由才能維持。隨著經濟目標的實現，貧窮的魅影終告廢除。只因為欠缺存在，慾望也才能維持。當慾望完全在買方需求這邊，當慾望沒有限制地供應滿足，它喪失了它的非真實，因此也喪失它的真實。慾望似乎無所不在，但都是處於一般的模擬狀態。縈繞在性愛名存實亡的現實當中是慾望的魅影。性愛無所不在，除了作愛之外。（哲學家巴特名言）

 

In sexual mythology, the transition towards the feminine is contemporaneous with the passage from determination to general indetermination. The feminine is not substituted for the masculine as one sex for another, according to some structural inversion. It is substituted as the end of the determinate representation of sex, as the flotation of the law that regulates the difference between the sexes. The ascent of the feminine corresponds to both the apogee of sexual pleasure and a catastrophe relative to sex’s reality principle.

And so it is femininity that is gripping, in the present and fatal situation of sex’s hyperreality – as it was yesterday, but indirect contrast, in irony and seduction.

 

    在性愛神話裏，朝向女性的轉移，是跟穩定轉移到一般的不穩定的過程同時發生的。男性被女性代替不是當著一個性別代替另一個性別，依照某些結構的倒轉。而是當著性別穩定符號的終結，當著是規範兩性之間的差異的法則的浮動。女性的提升，跟性愛歡樂的淋漓盡致以及性愛現實原則相對的災難相一致。所以，在目前性愛的超現實的致命情況裡，如同在以前，具有吸引力的是女性，但是以間接的對比，以反諷跟誘拐。

布希亞論誘拐 02

布希亞論誘拐 02  Baudrillard on Seduction

Translated by Springhero 雄伯譯

32hsiung@pchome.com.tw

 

Seduction, however, never belongs to the order of nature, but that of artifice – never to the order of energy, but that of signs and rituals. This is why all the great systems of production and interpretation have not ceased to exclude seduction to its good fortune from their conceptual field. For seduction continues to haunt them from without, and from deep within its forsaken state, threatening them with collapse. It awaits the destruction of every godly order, including those of production and desire. Seduction continues to appear to all orthodoxies as malefice and artifice, a black magic for the deviation of all truths, an exaltation of the malicious use of signs, a conspiracy of signs. Every discourse is threatened with this sudden reversibility, absorbed into its own signs without a trace of meaning. This is why all disciplines, which have as an axiom the coherence and finality of their discourse, must try to exorcize it. This is where seduction and femininity are confounded, indeed, confused . Masculinity has always been haunted by this sudden reversibility within the feminine. Seduction and femininity are ineluctable as the reverse side of sex, meaning and power.

 

可是，誘拐從來不屬於自然的秩序，而是屬於巧計的秩序，從來不屬於精力的秩序，而是屬於符號跟儀式的秩序。這就是為什麼所有偉大的生產跟詮釋的系統始終不斷要將其好運的誘拐排除在他們觀念的領域外。因為誘拐繼續從外面縈繞他們，並且從他們被遺棄狀態深處，威脅要崩坍他們。誘拐等待每一個神聖的秩序的毀滅，包括生產跟慾望的那些秩序。對於所有的正統，誘拐繼續出現當著計謀與巧計，導致所有真理偏向的魔法，欣喜於符號的惡意使用，符號的顛覆。每一門學問都受到這種突然逆轉的威脅，吸收進入自己的符號，而意義全然喪失。這就是為什麼所有的學科都將他們學問的一貫性跟最後結論當著是定理，必須將誘拐驅除掉。這就是誘拐跟女性狼狽，甚至是困窘的地方。男性總是被這種女性的突然逆轉所縈繞。誘拐跟女性無可避免要當著是性愛，意義跟權力的逆轉。

 

Today the exorcism is more violent and systematic. We are entering the era of final solutions; for example, that of the sexual revolution, of the production and management of all liminal and subliminal pleasures, the micro-processing of desire, with the woman who produces herself as woman, and as sex, being the last avatar. Ending seduction.

 

今天驅除誘拐更加暴力跟系統化。我們正在進入最後解決的時代，例如，性愛革命，生產及管理所有感官跟意識的歡樂，慾望的微電腦處理，女人生產自己當著女人，當著性動物，當著仙女下凡。終結誘拐的可能。

 

Or else the triumph of a soft seduction, a white, diffuse feminization and eroticization of all relations in an enervated social universe.

 

 要不然就是柔性誘拐的勝利，在沒有活力的社交寰宇，所有的人際關係都充斥著蒼白的女性化跟性愛化。

 

Or else none of the above. For nothing can be greater than seduction itself, not even the order that destroys it.

 

   要不然就是以上均不是。因為沒有一樣東西會比誘拐本身更偉大，即使是毀滅誘拐的秩序。

榮格釋夢 09

榮格釋夢 09

The Psychology and Alchemy by C. G. Jung 心理學與煉金術

Translated by Springhero 雄伯

32hsiung@pchome.com.tw

 

15. Dream:

   The dreamer’s mother is pouring water from basin into another. ( The dreamer only remembered in connection with vision 28 of the next series that this basin belonged to his sister..) This action is performed with great solemnity: it is of the highest significance for the outside world. Then the dreamer is rejected by his father.

 

第十五夢：

  作夢者的母親正在傾倒水從一臉盆到另一臉盆。（作夢者只有在以下系列的第二十八幻見中，才想起這臉盆屬於他的姐姐。）他執行這個動作非常嚴肅：它對於外在世界具有崇高意義。當時作夢者被父親拒絕。

 

   Once more we meet with the theme of “ exchange”: one thing is put in the place of another. The “ father” has been dealt with: now begins the action of the “ mother.” Just as the father represents collective consciousness, the traditional spirit, so the mother stands for the collective unconscious, the source of the water of life. The unconscious has altered the locus of the life forces, thus indicating a change of attitude. The dreamer’s subsequent recollection enables us to see who is now the source of life: it is the “ sister.” The mother is superior to the son, but the sister is his equal. Thus the deposition of the intellect frees the dreamer from the domination of the unconscious and hence from his infantile attitude. Although the sister is a remnant of the past, we know definitely from later dreams that she was the carrier of the anima-image. We may therefore assume that the transferring of the water of life to the sister really means that the mother has been replaced by the anima.

 

   再一次我們遇到「交換」的主題：某件東西被用來代替另一件東西。「父親」已經被處理過了，現在開始「母親」的動作。正如父親代表集體意識，傳統的精神，所以母親代表集體無意識，生命的水源。無意識已經改變生命力量的軌跡，因此指示著態度的改變。作夢者隨後的回憶使我們能夠看到現在誰是生命的來源：那就是「姐姐」。母親優於兒子，但是姐姐跟他相等。因此，這個知性的罷黜使作夢者免除無意識的支配，然後免除嬰孩態度的支配。雖然姐姐是過去的殘留，我們從後來的夢中明確地知道，姐姐是阿尼瑪形象的傳承者。我們因此認為，生命之水轉移到姐姐意謂著，母親已經被阿尼瑪所代替。

 

   The anima now becomes a life-giving factor, a psychic reality which conflicts strongly with the world of the father. Which of us could assert, without endangering his sanity, that he had accepted the guidance of the unconscious in the conduct of his life, assuming that anyone exists who could imagine what that would mean? Anyone who could imagine it at all would certainly have no difficulty in understanding what a monstrous affront such a volte face would offer to the traditional spirit, especially to the spirit that has put on the early garment of the Church. It was this subtle change of psychic standpoint that caused the old alchemists to resort to deliberate mystification, and that sponsored all kinds of heresies. Hence it is only logical for the father to reject the dreamer—it amounts to nothing less than excommunication. ( Be it noted that the dreamer is a Roman Catholic.) By acknowledging the reality of the psyche and making it a co-determining ethical factor in our lives, we offend against the spirit of convention which for centuries has regulated psychic life from outside by means of institutions as well as by reason. Not that unreasoning instinct rebels of itself against firmly established order; by the strict logic of its own inner laws it is itself of the firmest structure imaginable and, in addition, the creative foundation of all binding order. But just because this foundation is creative, all order which proceeds from it—even in its most “ divine” form—is a phase, a stepping-stone. Despite appearances to the contrary, the establishment of order and the dissolution of what has been established are at bottom beyond human control. The secret is that only that which can destroy itself is truly alive. It is well that these things are difficult to understand and thus enjoy a wholesome concealment, for weak heads are only too easily addled by them and thrown into confusion. From all these dangers dogma—whether ecclesiastical, philosophical, or scientific—offers effective protection, and, looked at from a social point of view, excommunication is a necessary and useful consequence.

 

   阿尼瑪現在成為給予生命的因素，一個與父親的世界強烈衝突的心靈的真實。我們有誰能宣稱而不冒著被認為瘋狂的危險：他的一生行為已經接受無意識的引導？我們能假設，有什麼人能想像那是什麼意思？假如你能想像，那你一定毫無困難來理解，這樣的轉變對於傳統精神將提供怎樣一個巨大的冒犯，特別是對於披著教堂世俗外衣的精神。這個心靈觀點微妙的改變，使煉金術師採用刻意的神秘方式，運用各個異教的邪門。因此，父親拒絕作夢者自是理所當然的事。這相當等於是逐出教會。（請注意一下，作夢者是羅馬正教信徒）。當我們承認心靈的真實，並使它成為我們生命的共同決定的倫理的因素，我們冒犯了幾世紀來從外在憑藉各種機構及理性，規範我們心靈生命的傳統的精神。這並不是非理性本能自己反叛根深柢固的既有秩序，由於它自己內在法則的嚴格邏輯，這個秩序的結構是匪夷所思地根深柢固，也是所有約束秩序的創造基礎。而只是因為這個基礎是創造性的，所有因此衍生而來的秩序，即使是最「神聖」的形式，都是一個步驟，一個踏腳石。儘管外表看起來相反，秩序的建立跟既有建立的瓦解，根本上是人類無法控制的。這個秘密是，只有能自我毀滅的東西才是真實地具有生命力。這些東西自然是難於理解，因此隱蔽不見自是理所當然，因為軟弱的頭腦很容易被它們弄得糊塗，昏頭轉向。由於這些危險，各種宗教，哲學或科學的教條提供有效的庇護，從社會的觀點看待它們，逐出團體是一個必須而有用的結果。

  

   The water that the mother, the unconscious, pours into the basin belonging to the anima is an excellent symbol for the living power of the psychic. The old alchemists never tired of devising new and expressive synonyms for this water. They called it equa nostr, mercurius vivus, argentums vivum, vinum ardens, aqua vitae, succus lunariae, and so on., by which they meant a living being not devoid of substance, as opposed to the rigid immaeriality of mind in the abstract. The expression succus lunaiae refers clearly enough to the noacturnal origin of the water, and aqua nostra, like merricurius vivus, to its earthliness. Acetum fontis is a powerful corrosive water that dissolves all created things and at the same time leads to the most durable of all products, the mysterious lapis.

 

   母親作為無意識，將水傾倒入屬於阿尼瑪的水盆，對於心靈的生命力是很好的象徵。對於水，以前的煉金術師從不厭倦於設計新鮮而生動的同義詞。他們稱之為 aqua nostra, mercurius vivus, argentums vivum, vinum ardens, aqua vitae, succus lunarae, 等等。他們的意思是具有實質的生命力的存在，相對於抽象心靈的純粹虛無縹緲。Succus lunariae 這個詞語很清楚提到水的夜間起源，而aqua nostra 跟mercurius vivus 一樣都提到塵土世間。Acetum  fontis 是一種強烈的腐蝕的水，溶解所有的被創造物，同時導致各個被創造物的存活，真是神秘的魔法石。

 

  These analogies may seem very far-fetched. But let me refer the reader to dreams 13 and 14 in the next section, where the water symbolism is taken up again. The importance of the action “ for the outside world,” noted by the dreamer himself, points to the collective significance of the dream, as also does the fact—which had a far-reaching influence on the conscious attitude of the dreamer—that he is “ rejected by the father.”

 

   這些類比外表看來似乎牽強，但是請讀者參閱一下一章節的第十三夢及第十四夢。在那裡，水的象徵重新再被探討。作夢者自己注意到，這個動作「對於外在世界」的重要性，指向這個夢的集體意義，如同他是「被父親拒絕」這個事實，對於作夢者的意識態度具有深遠的影響。

 

   The saying “ extra ecclesiam nulla salus”—outside the Church there is no salvation—rests on the knowledge that an institution is a safe, practical highway with a visible or definable goal, and that no paths and no goals can be found outside it. We must not underestimate the devastating effect of getting lost in the chaos, even if we know that it is the sine qua non of any regeneration of the spirit and the personality.

 

   「教會之外別無救贖」這句格言，依靠著我們知道，教會作為機構是安全而行得通的公路，有明確可見的目標，除此之外，別無小徑及目標可以找到。我們一定不要低估迷失於混亂當中的毀滅性影響，即使我們知道，那恰是精神及人格重生的必要條件。

 

 

 

 

 

布希亞論誘拐 01

布希亞論誘拐 01

Baudrillard on Seduction

Translated by Springhero

32hsiung@pchome.com.tw

INTRODUCTION

A fixed destiny weighs on seduction. For religion seduction was a strategy of the devil, whether in the guise of witchcraft or love. It is always the seduction of evil – or of the world. It is the very artifice of the world. Its malediction has been un-changed in ethics and philosophy, and today it is maintained in psychoanalysis and the ‘liberation of desire.’ Given the present-day promotion of sex, evil and perversion, along with the celebration of the off times programmatic resurrection of all that was once accursed, it might seem paradoxical that seduction has remained in the shadows – and even returned there to
permanently.

導引

  固定的命運壓在誘拐上。因為宗教的誘拐是魔鬼的一種策略，無論偽裝成為巫術或愛情。這總是邪惡的誘拐，或是世界的誘拐。這是世界的華廈。它的召換咒語在倫理學及哲學方面，並無改變。今天在精神分析學及「慾望的解放」，仍然存在。若考慮到目前對於性、邪惡及變態的鼓吹，外加對於過去被認為是褻瀆事物不合時宜地死灰復燃，誘拐還一直保留在陰影之地，永久回到那裡，看起來似乎是矛盾的。

 

The eighteenth century still spoke of seduction. It was, with valor and honor, a central preoccupation of the aristocratic spheres. The bourgeois Revolution put an end to this preoccupation (and the others, the later revolutions ended it irrevocably – every revolution, in its beginnings, seeks to end the seduction of appearances). The bourgeois era dedicated itself to nature and production, things quite foreign and even expressly fatal to seduction. And since sexuality arises, as Foucault notes, from a process of production (of discourse, speech or desire), it is not at all surprising that seduction has been all the more covered over. We live today in the promotion of nature, be it the good nature of the soul of yesteryear, or the good material nature of things, or even the psychic nature of desire. Nature pursues its realization through all the metamorphosis of the repressed, and through the liberation of all energies, be they psychic, social or material.

十八世紀依舊談到誘拐。誘拐是貴族氛圍的專注，勇敢而榮譽。中產階級的革命結束這個專注（其它後來的革命則斷草除根地結束誘拐，每次革命在初期，就設法結束外表的誘拐。）中產階級專注於自然與生產，這些是相當陌生的東西，甚至跟誘拐格格不入。如佛洛依德所意到，性起源於生產的過程（話語，言談或欲望），也就難怪誘拐更加隱秘。我們今天的生活鼓吹自然，無論是以前所說的靈魂的自然，或是東西的物質自然，或甚至是欲望的心靈自然。自然透過受到壓抑的蛻變及所有精力的解放，無論他們是心靈、社會或物質的解放，來追尋自己的實現。

雄伯手記980425

雄伯手記980426

 

夸言人生及自我的真實最大的弔詭，不僅是想像中的真實其實並不存在，因為它已經是歷史演變中的添加物，而且言談者本身亦會陷入語言符號作為表徵的的反諷。

 

上個星期的讀書會讀到美國總統歐巴馬的「夢想之路」的後記，描述探訪肯亞的歷史學家，有兩段對於真實的論述：

 

我問她為什麼認為美國黑人來非洲會感到失望。她搖搖頭笑著說：「因為他們來尋找真實 。」她說。 “Because they come here looking for the authentic,” she said.

 

「這一定會讓人失望的。看看我們吃的飯。很多人會告訴你盧奧族是食魚民族。但這並非對所有盧奧族人都是真實，只有生活在湖邊的人才這樣。甚即使對這些人而言，也不是全部都是正確的。定居在湖邊之前，他們像馬賽人一樣是遊牧民族。現在假如我跟你們去沏茶，你們一定會注意到，肯亞人對於他們茶的品質非常自豪。然而，這顯然是我們從英國人那裡學來的習慣。我們祖先不喝這種東西。還有我們用來煮這條魚的香料，最初從印度或印尼傳過來的。所以，即使是這麼簡單的一頓飯，你都很難尋找到真實，雖然這頓飯毫無疑問是非洲食物。」

 

最後，我不那麼在意我的女兒是不是真正的非洲人了，我更在意她真正的自己是什麼。 In the end, I’m less interested in a daughter who’s authentically African than one who is authentically herself.

 

我導讀時特別強調歐巴馬在此所用的真實，原文用的是the authentic,

authentically ，而不是real, really。然後引申到存在主義哲學家海德格的論真實on Authenticiy，謂人生的非真實或疏離inauthenticity or alienation ，我們必須要有所選擇之外，尚有第三個替代，那就是真實authenticity。為了說明選擇在人生及文化中所佔據的重要性，我又侃侃而談沙特的存在先於本質 Being precedes essence.「愛情或麵包，你若選擇愛情，則你生命的本質是具有浪漫情操。反之，你若選擇麵包，則你生命的本質是理性實際。決定你人生的意義是什麼，是在你抉擇的行動瞬間，而不是在你自戀的緬懷當中。」

 

    就這樣，我在語言符號的推波助瀾下，洋洋灑灑地談到逾時而不自覺，走出大樓，迎著陰雨天的一陣抖峭寒風，掠過我心頭的意識流竟是三十幾年前一位教國文的同仁H，在講解論語孔子對於鄉願之為賊的自我解嘲：「下課時學生起立，異口同聲地說：然則夫子自況乎？」

 

榮格釋夢 08

 

 

 

 

  榮格釋夢 08

The Psychology and Alchemy by C.G. Jung 心理學與煉金術

Translated by Springhero 雄伯譯

32hsiung@pchome.com.tw

 14. Dream

  The dreamer is in America looking for an employee with a pointed bard. They say that everybody has such an employee.

 

第十四夢

  作夢者在美國尋找一位有尖拱鬍鬚的員工。

 

  America is the land of practical, straightforward thinking, uncontaminated by our European sophistication. The intellect would there be kept, very sensibly, as an employee. This naturally sounds like lese-majeste and might therefore be a serious matter. So it is consoling to know that everyone ( as is always the case in America) does the same. The “ man with a pointed bear” is our time-honored Mephisto whom Faust “ employed” and who was not permitted to triumph over him in the end, despite the fact that Faust had dared to descend into the dark chaos of the historical psyche and steep himself in the ever-changing, seamy side of life that rose up out of that bubbling cauldron.

 

   美國是實際、坦率思考的國度，未受到我們歐洲世故的污染。知性在那裡明智地被保留作為員工。這自然聽起來像是叛逆，因此可能是一件嚴重的事。所以若是知道每個人都是這樣（如同在美國的情形），就令人寬慰。這位「尖拱鬍鬚的人」是我們素來推崇的浮士德所雇用的魔鬼，但是最後不允許戰勝浮士德，儘管浮士德膽敢走進歷史心靈的黑暗渾沌，載浮載沉於生命魔幻展現的千變萬化的罅隙之中。

 

  From subsequent questions it was discovered that the dreamer himself had recognized the figure of Mephistopheles in the “ man with the pointed beard.” Versatility of mind as well as the inventive gift and scientific leanings are attributes of the astrological Mercurius. Hence the man with the pointed beard represents the intellect, which is introduced by the dream as a real familiaris, an obliging if somewhat dangerous spirit. The intellect is thus degraded from the supreme position it once occupied and is put in the second rank, and at the same time branded as daemonic. Not that it had ever been anything but daemonic—only the dreamer had not noticed before how possessed he was by the intellect as the tacitly recognized supreme power. Now he has a chance to view this function, which till then had een the uncontested dominant of his psychic life, at somewhat closer quarters. Well might he exclaim with Faust: “ So that’s what was inside the poodle!” Mephistopheles is the diabolical aspect of every psychic function that has broken loose from the hierarchy of the total psyche and now enjoys independence and absolute power. But this aspect can be perceived only when the function becomes a separate entity and is objectivated or personified, as in this dream.

 

   從隨後的問題，我們發現到，作夢者發現自己認出是扮演尖拱鬍鬚的魔鬼的身影。心靈的多才多藝，天資聰穎及科學傾向，是星相學家摩丘銳斯的特性。因此，這位尖拱鬍鬚的人代表知性，在夢中被介紹當著真實的熟人，一個討人喜歡但是相當危險的精神。因此知性一但被佔據，被置放在次等位置，它就從崇高的地位貶抑下來，同時被污名為魔鬼。倒不是因為它絕非魔鬼，只是作夢者以前沒注意到他如何被知性所掌控，默認是最崇高的力量。現在他有機會以相當近的距離，觀看這個以前在他的心靈佔無可挑戰的優勢的功用。他很有理由像浮士德一樣高喊：「那就是隱藏在子狗身內的魔鬼！」魔鬼是每個心靈功用的惡魔部份，從整體的心靈階層釋放出來，現在享有獨立跟絕對的權力。但是只有當這個功用成為分開的實體，如同在這個夢種被客觀化或個人化，這方面才會被感覺到。

 

  Amusingly enough, the “ man with the pointed beard” also crops up in alchemical literature, in one of the “ Parabolae” contained in the “ Guldenen Tractat vom philosophischen Stein,” written in 1625, which Herbert Silberer has analyzed from a psychological point of view. Among the company of old white-bearded philosophers there is a young man with a black pointed beard. Silberer is uncertain whether he should assume this figure to be the devil.

 

  耐人尋味的是，這位「尖拱鬍鬚的人」也在煉金術的史料中出現，被包括在1625年出版的「煉金術叢書的拋物線章」裡，赫伯、希玻瑞用心理學的觀點加於分析。在這一大群鬍鬚蒼白的哲學家中，有一位年輕人有黑色的尖拱鬍鬚。希玻瑞猶豫要將這位人物當著是惡魔。

 

  Mercurius as quicksilver is an eminently suitable symbol for the “ fluid,” i.e., mobile, intellect. Therefore in alchemy Mercurius is sometimes a “ spirit” and sometimes a “ water,” the so-called aqua permanens, which is none other than argentums vivum.

 

   摩丘銳斯作為水銀，很明顯是「液體」，例如流動的知性的適當象徵。因此在煉金術裡，摩丘瑞斯有時是「精靈」，有時是「水」，就是所謂的水的精靈，就是道地的水神。

 

 

 

Dream 07 榮格釋夢

榮格釋夢 07

The Psychology and Alchemy by C.G. Jung 心理學與煉金術

Translated by Springhero 雄伯譯

32hsiung@pchome.com.tw

 

13. Dream:

  The father calls out anxiously, “ That is the seventh!”

第十三夢：

父親焦慮地呼叫出來：「這是第七次了！」

 

  During the walk over many ladders some event has evidently taken place which is spoken of as “ the seventh”. In the language of initiation, “ seven” stands for the highest stage of illumination and would therefore be the coveted goal of all desire. But to the conventional mind the solificatio is an outlandish, mystical idea bordering on madness. We assume that it was only in the dark ages of misty superstition that people thought in such a nonsensical fashion, but that the lucid and hygienic mentality of our own enlightened days has long since outgrown such nebulous notions, so much so, indeed, that this particular kind of “ illumination” is to be found nowadays only in a lunatic asylum. No wonder the father is cared and anxious, like a hen that has hatched out ducklings and is driven to despair by the aquatic proclivities of its young. If this interpretation—that the “ seventh” represents the highest stage of illumination—is correct, it would mean in principle that the process of integrating the personal unconscious was actually at an end. Thereafter the collective unconscious would begin to open up, which would suffice to explain the anxiety the father felt as the representative of the traditional spirit.

 

  走過許多樓梯後，某個事件明顯地發生，被認為是「第七次」。在創世紀的語言，七代表最高的階段，因此是所欲望垂涎的目標。但是對於傳統的心靈，「圓融地」是一個怪誕的神秘觀念，接近瘋狂。我們認為，只有在模糊迷信的黑暗時代，人們才會以如此非理性的方式思考，但是在我們啟明時代，清楚而明智的精神早已經超越如此模糊的觀念，以致這種特別的「啟悟」只有在精神病院才會被找到。難怪父親是害怕跟焦慮，像母雞孵蛋孵出小鴉，小鴉的玩水習性讓它深感絕望。假如這種「七」代表啟明的最高階段的解釋是正確的，原則上它意味著，合併個人無意識的過程實際上已經結束。從此集體無意識將展開，將足以解釋父親所感到的焦慮，作為傳統精神的代表。

 

  Neverthelss the return to the dim twilight of the unconscious does not mean that we should entirely abandon the precious acquisition of our forefathers, namely the intellectual differentiation of consciousness. It is rather the intellectual differentiation of consciousness. It is rather a question of the man taking the place of the intellect –not the man whom the dreamer imagines himself to be, but someone far more rounded and complete. This would mean assimilating all sorts of things into the sphere of his personality which the dreamer still reject as disagreeable or even impossible. The father who calls out so anxiously, “ This is the seventh!” is a psychic component of the dreamer himself, and the anxiety is therefore his own. So the interpretation must bear in mind the possibility that the “ seventh” means not only a sort of culmination but something rather ominous as well. We come across this theme, for instance, in the fairytale of Tom Thumb and the Ogre. Tom Thumb is the youngest of seven brothers. His dwarflike stature and his cunning are harmless enough, yet he is the one who leads his brothers to the ogre’s lair, thus proving his own dangerous double nature as a bringer of good and bad luck; in other words, he is also the ogre himself. Since olden times “ the seven” have represented the seven gods of the planets; they form what the Pyramid inscriptions call a paut neteru, a “ company of gods.” Although a company is described as “ nine,” it often proves to be not nine at all but ten, and sometimes even more. Thus Maspero tells us that the first and last numbers f the series can be added to , or doubled, without injury to the number nine. Something of the sort happened to the classical age, when the gods were degraded to demons and retired partly to the distant stars and partly to the metals inside the earth. It then transpired that Hermes or Mercurius possessed a double nature, being a chthonic god of revelation and also the spirit of quicksilver, for which reason he was represented as a hermaphrodite. As the planet Mercury, he is nearest to the sun, hence he is pre-eminently related to gold. But, as quicksilver, he dissolves the gold and extinguishes its sunlike brilliance. All through the Middle Ages he was the object of much puzzled speculation on the part of the naural philosophers; sometimes he was a ministering and helpful spirit, and sometimes the fugitive slave or stage, as elusive, deceptive, teasing gobbling who drove the alchemists to despair and had many of his attributes in common with devil. For instance he is dragon, lion, eagle, raven, to mention only the most important of them. In the alchemical hierarchy of gods Mercurius comes lowest as prima material and highest as lapis philosophorum. The spiritus mercurialis is the alchemists’ guide, and their tempter; he is their good luck and their ruin. His dual nature enables him to be not only the seventh but also the eighth—the eighteen on Olympus “ whom nobody thought of” .

 

可是回到無意識的昏暗微光並不意味著，我們完全放棄我們祖先珍貴的寶物，也就是意識在智性的辨別能力。而是「人」代替智性的問題，不是夢想者想像自己的人，而是更加圓融完整的人。這將意味著吸收各種的事物進入他人格的領域，雖然夢想者依舊排斥這樣的人格是不愉快或甚至不可能的。如此焦慮地呼叫「這是第七次」的父親，是夢想者自己的心理成份，焦慮因此是自己的。所以解釋時必須記住，「第七」可能不僅意味著一種啟明，也是一種相當惡兆的東西。例如，我們在「大拇指湯姆與妖怪」的童話就遇到這樣的主題。大拇指湯姆是七個兄弟中最小的。他的侏儒般的身材和他的狡猾是無害的，可是他帶領他的兄弟到妖怪的洞穴，因此證明他自己的雙重性格，帶來好運與壞運；換言之，他自己就是妖怪。自從古代「第七」就代表行星的七個神，他們組成金字塔碑文所說的「眾神隊」。雖然一隊被描述為「九」，它時常被證明根本不是九，而是十，有時甚至更多。因此，馬士培羅告訴我們，這系列的第一跟最後的數目能夠被增加或加倍，而沒有損害到九這個數字。這種事情也發生在希臘跟羅馬古典神話及後古典時代的巴比倫眾神。眾神被貶低成為惡魔，部份退休到遙遠的星球，部份成為地球內部的金屬。它因此顯示，赫密士神跟摩丘銳神擁有雙重性格，是冥府的啟明神，又是水銀的精神。因為這個理由，他被代表當著雌雄同體。作為水星，他最靠近太陽，因此他顯然跟黃金有關。但是作為水銀，他溶解黃金，減少黃金太陽般的燦爛。在中世紀他是自然哲學家諸多困惑沉思的對象，有時他是服勤幫忙的精神（助理神）。有時他又是逃亡的奴隸或雄鹿，一個捉摸不定，欺騙狡詐的妖精，把煉金師弄得束手無策，因為他的許多屬性跟惡魔相同。例如，他是龍、獅子、老鷹、烏鴉，只舉其犖犖大者。在眾神的煉金術層級中，摩丘銳排列最低，作為「初階物質」，又是最高，作為「哲學思考」。摩丘銳神是煉金師的指導及其引誘者。他是他們的好運，又是毀滅。他的雙重格使他能夠在奧林匹克不但排列第七，而且「沒人想到」的第八。

 

  It may seem odd to the reader that anything as remote as medieval alchemy should have relevance here. But the “ black art” is not nearly so remote as we think; for as an educated man the dreamer must have read Faust, and Faust is an alchemical drama from beginning to end, although the educated man of today has only the haziest notion of this. Our conscious mind is far from understanding everything, but the unconscious always keep an eye on the “ age-old, sacred things,” however strange they may be, and reminds us of them at a suitable opportunity. No doubt Faust affected our dreamer much as Goethe was affected when, as a young man in his Leipzig days, he stuidied Theophrastus Paracelsus with Fraulein von Klettenberg. It was then, as we certainly may assume, that the mysterious equivalence of seven and eight sank deep into his soul, without his conscious mind ever unraveling the mystery. The following dream will show that this reminder of Faust is not out of place.

 

讀者可能覺得奇怪，中世紀如此遙遠的東西竟然跟這裡相關。但是「黑暗藝術」絲毫不像我們所認為那麼遙遠。作夢者是一位知識份子，一定曾讀過「浮士德」，而「浮士德」從頭到尾就是一部煉金術的戲劇，雖然今天的知識份子對此不甚其詳。我們意識的心靈並不能洞察一切，但是無意識總是在觀察那些「古老的神聖事物」，不管那是多麼千奇百怪，在適當的時刻總是讓我們想起他們。無疑的，「浮士德」影響到我們的作夢者，正如，作者歌德也受到影響。他年輕時住在列普吉的時候，他研讀過煉金師們的書籍。我們可以確實地假定，就在當時，這個第七跟第八的神秘相等，深陷在他的靈魂，而他的意識從未解開這個神秘。以下的夢將會顯示，我們想到「浮士德」，並非不合宜。

榮格釋夢 06

榮格釋夢 06

Psychology and Alchemy by C.G. Jung

Translated by Springhero

32hsiung@pchome.com.tw

 

10. Visual Impression

  The unknown woman stands in the land of sheep and points the way.

 

第十夢： 視覺印象

陌生女子站在綿羊地上，指著道路方向。

 

  The Anima, having already anticipated the solificatio, now appears as the psychopomp, the one who shows the way. The way begins in the children’s land, i.e., at a time when the historical psyche, the collective unconscious. The separation is indeed inevitable, but it leads to such an alienation from that dim psyche of the dawn of mankind that a loss of instinct ensues. The result is instinctual atrophy and hence of disorientation in everyday human situation. But it also follows from the separation that the “ children’s land” will remain definitely infantile and become a perpetual source of childish inclinations and impulses. These intrusions are naturally most unwelcome to the conscious mind, and it consistently represses them for that reason. But the very consistency of the repression only serves to bring about a still greater alienation from the fountainhead, thus increasing the lack of instinct until it becomes lack of soul. As a result, the conscious mind is either completely swamped by childishness or else constantly obliged to defend itself in vain against the inundation, by means of a cynical affectation of old age or embittered resignation. We must therefore realize that despite its undeniable successes the rational attitude of present-day consciousness is, in many human respects, childishly un-adapted and hostile to life. Life has grown desiccated and cramped, crying out for the rediscovery of the fountainhead. But the fountainhead can only be found if the conscious mind will suffer itself to be led back to the “ children’s land,” there to receive guidance from the unconscious as before. To remain a child too long is childish, but it is just as childish to move away and then assume that childhood no longer exists because we do not see it. But if we return to the “ children’s land” we succumb to the fear of becoming childish, because we do not understand that everything of psychic origin has a double face. One face looks forward, the other back. It is ambivalent and therefore symbolic, like all living reality.

 

阿尼瑪，已經預期「圓融地」，現在出現當著冥府使者，引導道路者。道路起自童年的土地，此時理性的目前意識尚未跟歷史心理的潛意識分開。分開的確是無可避免的，但是它導致疏離人類剛開始的朦朧心理，隨之而來是本能的喪失。結果是本能的麻痺及人類日常狀況的失去定位。但也可以從分開當中推演到「童年的土地」將始終明確是幼年，成為孩童傾向及衝動的永久來源。這些侵犯當然最不受意識心靈的歡迎，因為那個理由不斷地飽受壓抑。但是這個持續的壓抑只是充當一個更大的疏離源頭，因此增加了本能的欠缺，直到它成為靈魂的欠缺。結果，意識心靈不是完全被幼稚淹沒，就是憑藉老年的憤世嫉俗或痛苦的順服，不斷地被迫要徒勞地捍衛自己免於淹沒。因此，我們必須體會到，儘管目前意識的理性態度有其不可否認的成功，在許多人性層面，它適應得頗為幼稚，而且跟生命力抵觸。生命力變得乾涸扭曲，呼喚要重新找回源頭。但是只有意識心靈願意承受痛苦，被帶回「童年土地」，在那裡像以前一樣，接受無意識的引導，這個源頭才有辦法被找到。始終保持是孩童太久是幼稚，但是偏離孩童，以為童年不再存在，因為我們視而不見，那也是同樣的幼稚。但是一但我們回到「童年的土地」，我們會屈服於成為孩童的恐懼，因為我們不瞭解到，每一個心理起源的東西都有雙重臉目。一個面目向前看，另一個面目向後看。它是曖昧，因此是具有符號象徵，像所有生命的實體。

 

  We stand on a peak of consciousness, believing in a childish way that the path leads upward to yet higher peaks beyond. That is the chimerical rainbow bridge. In order to reach the next peak we must first go down into the land where the paths begin to divide.

 

我們站在意識的山頂，幼稚地相信，這條道路通往更高的遠處山頂。那是一道幻見中的彩虹橋。為了到達下一個山頂，我們必須先下到平地，山路開始分歧的地方。

 

11. Dream:

  A voice says, “ But you are still a child.”

第十一夢：

一個聲音說：「但是你依舊是個小孩。」

 

   The dream forces the dreamer to admit that even a highly differentiated consciousness has not by any means finished with childish things, and that a return to the world of childhood is necessary.

 

這個夢強迫作夢者承認，即使一個非常明顯的意識也無法跟孩童的事物一刀兩斷，回到童年的世界是必須的。

 

12. Dream:

   A dangerous walk with Father and Mother, up and down many ladders.

 

第十二夢：

跟父母一起走危險路段，上下樓梯。

 

   A childish consciousness is always tied to father and mother, and is never by itself. Return to childhood is always the return to father and mother, to the whole burden of the psychic non-ego as represented by the parents, with its long and momentous history. Regression spells disintegration into our historical and hereditary determinants, and it is only with the greatest effort that we can free ourselves from their embrace. Our psychic pre-history is in truth the spirit of gravity, which needs steps and ladders because, unlike the disembodied airy intellect, it cannot fly at will. Disintegration into the jumble of historical determinants is like losing one’s way, where even what is right seems an alarming mistake.

 

孩童意識總是跟父母有關，從來不是單獨存在。回到童年總是回到父母，回到心靈由父母所代表的非自我的整個負擔，具有漫長而要重要。退轉意味著瓦解成為我們歷史及遺傳的因子。只有憑藉最大的努力，我們才能免除他們的掌握。我們心靈的史前，事實上是需要台階及樓梯的萬有引力的精神，因為不像抽象的空幻知識，它無法任意飛翔。瓦解成為歷史因子的混亂，就像迷路，在那裡，即使是正確的事似乎是令人驚嚇的錯誤。

 

  As hinted above, the steps and ladders theme points to the process of psychic transformation, with all its ups and downs. We find a classic example of this in Zosimos’ ascent and descent of the fifteen steps of light and darkness.

 

 

如以上所暗示，台階及樓梯的主題指向心靈轉變的過程，有其起伏。佐西瑪有一個古典的例子，光跟黑暗之間有十五層台階跟樓梯。

 

It is of course impossible to free oneself from one’s childhood without devoting a great deal of work to it, as Freud’s researches have long since shown. Nor can it be achieved through intellectual knowledge only: what is alone effective is a remembering that is also a re-experiencing. The swift passage of the years and the overwhelming inrush of the newly discovered world leave a mass of material behind that is never dealt with. We do not shake this off; we merely remove ourselves from it. So that when, in later years, we return to the memories of childhood we find bits of our personality still alive, which cling round us and suffuse us with the feeling of earlier times. Being still in their childhood state, these fragments are very powerful in their effect.t They can lose their infantile aspect and be corrected only when they are reunited with adult consciousness. This “ personal unconscious “ must always be dealt with first, that is, made conscious, otherwise the gateway to the collective unconscious cannot be opened. The journey with father and mother up and down many ladders represents the making conscious of infantile contents that have not yet been integrated.

 

當然，我們要從孩童中掙脫出來，必然要許多力氣，如佛洛依德的研究長久以來所顯示的。光憑知識的智慧也是無法達成的。唯一有效的是，記憶也是一種重新經驗。歲月的迅速過程，及新發現的世界的蜂擁而入，留下一大堆沒有消化處理的東西。我們並沒有擺脫掉他們，我們只是遠離他們。所以當晚年，我們回到童年的回憶，我們發現我們人格的碎片依舊栩栩如生，緊纏住我們，讓我們充溢著早年的感覺。當這些碎片依舊處於童年的狀態，他們的情意強而有力。只有當他們跟成人的意識重新結合時，他們才會喪失幼稚層面，才會被修正過來。這個「個人的無意識」總是必須要先處理，換言之，使成為意識，否則到達集體無意識的大門無法打開。跟父母上下許多樓梯的旅程，代表使尚未合併的幼童內涵成為意識。