The Impotence of truth 5

The Impotence of truth 5
真理的无能
From The Other Side of Psychoanalysis
精神分析学的另一面
By Jacques Lacan
雅克、拉岡

Here in France, you won’t find the philosophers in the universities. We can claim this as an advantage. But in Germany they are in the university. And people are capable, as a certain level of university status, of thinking that these poor fellows, these dear little chaps, the ones who at that time were only just entering the industrial era, the great era of hard labor, of exploitation unto death, will be captivated by the revelation of this truth that they are the ones who make history, and that the master is only there to get the show on the road.

在法国这里,你在大学找不到这样的哲学家。我们能够宣称这是一个犹点。但是在德国,这些哲学家都在大学里。人们能够这样认为,就大学的某个层次而言,这些可怜的人,这些亲爱的小人物,这些在当时只是刚刚讲入工业时代的人,在这个劳力密集的伟大时代,这个人的身心被剥削到死的时代,他们将会被真理的啟明所着迷,然后成为創造历史的人物,主人的真理论述就在成为大师的过程中闪亮显耀。

This is a valuable remark, and it is my intention to emphasize it forcefully, because of Freud’s phrase that the analytic relationship must be founded on the lover of truth.

这是一个很有价值的谈话。我的用意是要再三地强调它,因为佛洛伊德说过,精神分析师的关系必须建立在对于真理的爱好上。

He really was a charming character, this Freud. He really was all fire, all flame. He also had his weaknesses. His relationship with his wife, for example, is something unimaginable. To have tolerated such a trollop his entire existence is quite something.

他真是一位令人着迷的人物,这位佛洛伊德。他真的是热情洋溢,意气风发。他也有他的弱点。例如,他跟他的妻子的关系,就是一件令人匪夷所思的事情。他能够容忍这样一个邋遢的女人那麽久,他的整个一生确实不同凡响。

Anyway, take note of the following—if there is something that truth must inspire you with, if you want to uphold Analysieren, it is certainly not love. For truth, as it happens, makes this signifier “ death” appear. And even, there is every appearance that if there is one thing that gives a completely different sense to what Hegel proposed, it is what Freud had nevertheless discovered at that time, which he characterizes the psychical reality, if there is such a thing, of this being inscribed in language.

那些暂且不管,请先注意以下面的话:假如真理能够对你们有所啟发,假如你们想要支持精神分析经验,那确实並不是爱好的问题。因为事实上,真理所啟发出来的意符是死亡。甚至於,显而易见的,假如有某一件事情可以使黑格尔的建议,赋予完全不同的意义,那就是佛洛伊德当时的发现,当他盡最大能力将它的特癥定义为「死亡本能」,换句话说,人作为生命的主体,被铭记在语言里,他的心里的真实界状态,假如存在的话,特癥就是持续的重复,绵延不断地重复。

It’s perhaps the case that truth has no other face. That’s no reason to go mad over it.

常见的情形是,真理就是这个面貌,没有其它。但是,我们也没有理由,因此就愤忿不已。

This isn’t exact either. Truth has more than one face. But that’s the point, what could be the first line of conduct to maintain as far as analysts are concerned is to be a little suspicious of it, and not to become all of a sudden mad about a truth, about the first pretty face encountered at the first turn in the road.

这个说法也不完全确实。真理的面貌其实不只是一种。但是重点是,就精神分析师而言,行为準则的第一条就是,对於死亡本能只能半信半疑,对於真理的发现,对於在追寻途中,首次邂逅的真理的美丽面貌,也不要突然大喜过望地激动。

This is precisely where we encounter this remark of Freud’s in which we find ‘ reality” accompanied by this Analysieren. It is indeed the sort of remark to make us say that, in effect, there is perhaps, just like that, a completely naïve real—this is how people generally speak—that passes itself off as the truth. Truth is experienced this does not at all mean that it thereby knows any more about the real, especially if one speaks about knowing, and if one bears in mind the features of the real that I point out.

这个确实是我们所阅读到的佛洛伊的谈话。在这里,我们发现到这个精神分析经验所伴随而来的「真实界」。确实就是这样的谈话让我们能够说,事实上,像那样的真实界,可能是一种完全天真纯朴的真实界。人们通常就是这种说法,然後,就将它当着是真理论述般地视若罔闻。真理论述是须要经过验证的,这並不意味着,它因此对於真实界就了解得比我们多,特别是假如我们谈到的了解是觉悟,假如你们还记得我所指出的真实界的特癥。

If the real is defined as the impossible the real is placed at the stage at which the register of symbolic articulation was found to be defined as the impossible to demonstrate to be true. This may help us take the measure of our love for truth—and it may also enable us to put our finger on why governing, educating, analyzing also, and why not, causing desire, so as to complete the series with a definition of what the hysteric’s discourse might be, are operations that, strictly speaking, are impossible.

假如真实界的定义是不可能,这个真实界所处於的阶段,是符号表达的铭记被定义为不可能证明为真实。这可能有助於我们採取我们对於真理的爱好的策略,而且它也可以使我们能够理解到,为什麽统治、教育、心理分析,严格来说,都一些不可能的运作,而引起欲望却是屡试不爽的可能运作,为了将歇斯底里症的真理论述的定义,解释得能自圆其说。

These operations exist, they are robust, very much so, in so far as they raise for us the question of what their truth is—that is to say, how they are produced—these mad things which are defined in the real as only being to be articulated, when one nears them, as impossible. It is clear that their full articulation as impossible is precisely what gives us the risk, the barely glimpsed opportunity, that their real, if I can put it like this, breaks out.

这些运作存在,它们强而有力地存在,因为它们对我们提出一个它们的真理是什麽的问题。换句话说,这些运作是如何产生,这些在真实界被定义为唯一能够被表达出来的瘋狂的事情,当我们靠近它们,当着是不可能的事情的时候。显而易见的,对於它们完整地表达是不可能,这确实是我们所牵涉到的危险。我们有驚鸿一瞥般的机会看到,容我这样说,他们的真实界的耀武扬威。

If we are obliged to swan around at such length in the corridors, the labyrinths of truth, it’s because there is precisely something that prevents us from concluding. And why be astonished by his when it concerns those discourses that for us are brand new? It is not as if one has not yet had a good three-quarters of a century to envisage things from this angle, but then, being seated in an armchair is perhaps not the best position from which to come to grips with the impossible.

假如我们不得不好整以暇地在川堂闲逛,这个真理迷宫的川堂,那是因为确实有某一件东西,阻止我们无法做出结论。为什麽我们要大惊小怪,当它牵涉到那些对我们是崭新的真理的论述?原因倒不是因为,过去整整二十五年来,我们没有足够的时间,从这个角度来拟想这些事情,而是端坐在安乐椅上,可能並不是从事不可能的追寻的最恰当的位置。

Be that as it may, we are forever wandering about in the dimension of the lover of truth, and everything indicates that this dimension makes the impossibility of that which maintains itself as real slide between our fingers, at the level, quite precisely, of the master’s discourse, as Hegel has said. This fact necessitates the reference to what analytic discourse, fortunately, enables us to glimpse and articulate exactly. And this is why it is important that I articulate it.

无论如何,我们作为真理的爱好者,永远是处於漫遊的状态。每一样迹象都指示着,对真理的爱好不可能在真实界维持自己,因为如黑格尔所说的,在主人的真理论述的层次,它不断地从我们的指掌间溜掉,这个事实使我们必须要提到精神分析学的真理论述,因为很幸运地,它使我们能够确实地瞥见真实界,並且表达出来。这就是为什麽,我表达这个真实界是如此的任重道远。

雄伯译
springherohsiung@gmail.com

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