雄伯手記990416

雄伯手記990416

Lacan:
Television – let’s proceed like idiots; let’s take this title literally and ask ourselves a question, not the question, “what can we learn about TV from Lacan’s teaching?” which would get us on the wrong path of so-called applied psychoanalysis, but the inverse question, “what can we learn about Lacan’s teaching from the TV phenomenon?” At first sight, this seems as absurd as the well-known Hegelian proposition defining phrenology, “the spirit is the bone”: the equalization of the most sublime, elusive theory with the vulgar mass-cultural phenomenon. But perhaps, as in the Hegelian proposition, there is a “speculative truth” beneath the obvious banality – perhaps certain peculiarities of the American TV program allow us to grasp the fundamental Lacanian proposition that psychoanalysis is not a psychology: the most intimate beliefs – even the most intimate emotions such as compassion, crying, sorrow, laughter – can be transferred, delegated to others without losing their sincerity.

拉康:
电视——让我们像白痴那样进行;让我们从字面上感受这个标题并问我们自己一个问题,不是“关于电视,我们能从拉康的教学中 学到什么?”的问题,而是“关于拉康的教学,我们能从电视现象中学到什么?”的相反问题。乍看上去,这似乎与黑格尔定义颅相学的著名命题“精神是骨头”一 样是荒谬的:最崇高、难懂的理论与通俗的大众文化现象的同等化。但是或许,如在黑格尔式命题中,在明显的平庸下面有着一个“思辨的真理”——或许美国电视 节目的某些怪癖允许我们来理解拉康的基本命题,即,精神分析不是一种心理学:内心最深处的信仰——甚至诸如怜悯、哭泣、悲哀、笑声这样的内心最深处的情绪 ——可以被转移、被委派给没有丧失其真诚的他者们。

雄伯:
以上是中國大陸「實踐與文本」網站的一篇譯文。最後一句的without losing their sincerity,譯者顯然把它當形容詞片語,修飾前面的others,因此their就順理成章被認為是others的所有格代名詞,而譯成「沒有喪失其真誠的他者們」。

我的解讀是,without losing their sincerity 在這裡是副詞片語,修飾動詞片語,be transferred, delegated to others,代名詞their 的sincerity 指的是前面的compassion, crying, sorrow, laughter 的sincerity。除外,英文的最高級,常帶有「即使」「雖然」的讓步意涵,如The best doctor cannot cure him.(即使是最好的醫生來,也治療不了他的病)。因此我嘗試不同的解讀:

But perhaps, as in the Hegelian proposition, there is a “speculative truth” beneath the obvious banality – perhaps certain peculiarities of the American TV program allow us to grasp the fundamental Lacanian proposition that psychoanalysis is not a psychology: the most intimate beliefs – even the most intimate emotions such as compassion, crying, sorrow, laughter – can be transferred, delegated to others without losing their sincerity.

但是,或許如黑格爾的主張:即使表面是平庸無奇的事物,底下仍然會有可供我們思辯的真理。或許美國電視節目的某些奇形怪狀的現象,也可以讓我們用來理解拉岡的基本主張:精神分析學,不是如一般應用精神分析學所謂的是一種心理學。那種心理學認為,即使是內心最深處的信念,甚至最深處的情感,諸如同情、哭泣、悲傷、歡笑,都能夠傳遞或傳送給別人,而不會喪失它們原有的真誠度。(拉岡的精神分析學則主張:信念或情感從內心無意識出發,表達出來,傳遞或傳送給別人的過程,勢必產生或多或少的虛假,不可能完全真誠。人作為生命主體,永遠會有某種程度的疏離和虛偽。)

黑格爾的「精神即骨頭」The Spirit is the bone 是一句飽受扭曲的引文。在「精神現象學」的原義是「一般來說,頭顱的骨頭確實有精神的當下顯現的意義。」The skull-bone does have in general the significance of being the immediate actuality of Spirit. 黑格爾的觀點是:整個自然及歷史的世界是精神的具體表現。精神與物質並不是分離對立,而是相同實體的一體兩面。然而,簡化成為「精神即骨頭」,把主詞「精神」的崇高,等同於述語「骨頭」的低俗,被拉岡譏諷是一種荒謬。如同他自己今天應邀到美國演說,要將最崇高、難懂的精神分析學,跟有關電視這個低俗的大眾傳播媒體文化的現象,等量齊觀地溝通,是同樣的荒謬。因此一開始,他就將聽眾原有的期待:「關於電視,拉岡的精神分析學能教導我們什麼?」改成主客易位的強勢主導權的「如何從電視現象,來看拉岡的精神分析學究竟是什麼?」

開場白「讓我們像白癡一樣繼續談電視這個話題」 let’s proceed like idiots 聽起來有點突兀。不過,晚期的拉岡確實對「白癡」這個字眼情有獨鍾,如在「病癥」Le Sinthome的講座中所說:這次美國之行的考驗,使我今天非常疲倦,但是我並不虛此行。因為我能夠用這些圖形解釋精神分析學,博得一些驚奇的關注。只是人作為具有理性精神及無意識欲望的自戀主體,其實真像一個白癡,因為主體的自戀終就會淪為一廂情願的妄想。This American ordeal, which is the reason I’m so weary today, has certainly been worthwhile, because I was able with these diagrams to create some agitation, some emotion. The sensed as mental, the senti-mental is idiotic, because always by some device reducible to the imaginary.(Le Sinthome , p10)

不過,我認為把人描繪為「白癡」,最生動的文學版本,莫過於莎士比亞的「馬克白」Macbeth。他在窮途末路時的喟嘆:

Life is but a walking shadow, a poor player
That struts and frets his hour upon the stage
And then is hear no more. It is a tale
Told by an idiot, full of fury and sound,
Signifying nothing

人僅是一個會走路的影子,一個拙劣的演員
在舞台上高視闊步,自命不凡
然後就消失無蹤。人生的故事
述說者是一位白癡,充滿聲音和喧囂,
卻毫無意義。

32hsiung@pchome.com.tw
Springherohsiung@gmail.com

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