The Impotence of truth 7

The Impotence of truth 7
真理论述的无能为力
From The Other Side of Psychoanalysis
精神分析学的另一面
By Jacques Lacan
雅克、拉岡

This, then, is the relationship between these terms that are four in number. The one I have not named is the unnamable one, because the entire structure is founded upon its prohibition—that is to say, jouissance.

因此,这是我所说的四个真理论述之间的关系。其中我还没有命名的真理论述,是无法命名的一个,因为它的整个结构就是被建立在它的受到禁制,换句话说,「欢爽」受到禁制。

This is where the little perspective, the little window, the way of looking that analysis has contributed introduces us to what may be a fertile step, not of thought, but of act. And it is in this that it appears to be revolutionary.

就是这小观点、小窗户、精神分析学所贡献的观看方法,对我们的介绍,虽然它可能不是在思想方面,而是在行为方面,跨了扎实的一大步。

It is not situated around the subject. Whatever fertility the hysteric’s questioning has displayed, questioning which, as I have said, is the first to introduce the subject into history, and although the entry of the subject as agent of discourse has had very surprising results, the foremost of which is that of science, it is not here, for all that, that the key to all the mainsprings is to be found. The key lies in raising the question of what jouissance is.

它的位置不是安放在主体四周。我曾经说过,歇斯底里症对於真理论述的质疑,展示扎实的根据,那是第一个真理论述,将生命的主体,介绍到历史当中,虽然
生命主体的进入作为真理论述的代理人,因此产生了令人意料之外的发展。其中最重要的一项就是科学。儘管如此,对於一切的真理论述源头的解答,並无法在这里被找到。源头的解答,在於要先提出「欢爽」是什麽的问题。

It could be said that jouissance is limited by natural processes. But, actually, we have no idea whether they are natural processes. We simply know that we have ended up considering to be natural the mollycoddling that a society that is more or less orderly maintains us in, except that everyone is dying to know what would happen if things went really bad. Hence this sadomasochistic dread that characterize our nice sexual ambiance.

我们可以说,「欢爽」受到自然的过程的限制。但是,实际上,我们並不知道,它们是否就是自然的过程。我们仅仅知道,结果,我们是将我们赖於生存的井然有序的社会的驯服化的文明,当着是一种自然的过程,除了每个人都渴望要知道,假如一但事情真的恶化,会发生什麽事。因此,这种自我凌虐的恐惧,特癥是,我们拼命想搞好性爱过程的气氛。

That is completely futile, even secondary. What is important is that, whether natural or not, it is well and truly as bound to the very origin of the signifier’s coming into play that it is possible to speak of jouissance. Nobody will ever know anything about what the oyster or the beaver enjoys, because, in the absence of the signifier, there is no distance between jouissance and the body. The oyster and the beaver are at the same level as the plant, which, after all, perhaps may have jouissance at this level.

其实,那完全是徒劳无功,甚至是次要的细微末节。重要的是,无论是自然的过程与否,真理的论述,千真万确一定要是意符运作的最初起源,这样,我们才可能谈到「欢爽」。没有人将会知道,牡蛎或海狸喜欢的东西是什麽,因为它们没有语言意符作为媒介,「欢爽」与身体之间,没有任何距离。牡蛎与海狸跟植物是相同层次,它们所能拥有的「欢爽」,可能就是在这个层次。

Jouissance is very precisely correlated with the initial form of the entry into play of what I am calling the mark, the unary trait, which is a mark toward death, if you want to give it its meaning. Observe that nothing takes on any meaning except when death comes into play.

準确地说,「欢爽」跟我所提到的主体作为一个独特生命的特癥,刚进入世界的最初形式,有相互关系。那个独特生命,即使你要赋予它自己的意义,终有一天它还是会归於死亡。你们要观察到这一点,除了当死亡在运作的时刻。没有任何事情,能够具有任何的意义。

It is on the basis of the split, the separation, between jouissance and the henceforth mortified body, it is from the moment that there is a play of inscriptions, a mark of the unary trait, that the question arises. There is no need to wait until the subject has shown itself to have been well hidden, at the level of the master’s truth. The subject’s division is without doubt nothing other than the radical ambiguity that attaches itself to the very term, “ truth.”

就是在「欢爽」与从此受到死亡羞辱的身体之间的这个分裂,这个分开的基础,就在作为独特的生命主体受到语言意符的铭记开始,问题就开始产生。没有需要等到主体已经显现自己,在主人的真理论述的层次,早已经隐藏得消声匿迹。无可置疑的,主体的分裂,道道地地就是为什麽它跟「真理论述」这个术语,永远纠缠不清的原因。

It is insofar as language, everything that institutes the order of discourse, leaves things in a gap that, in sum, we can be confident that in following our thread we are always doing nothing other than following a contour. But it does bring us something extra, and it is the minimum that it would be really necessary for us to know for a reply to the question with which I began, namely, what is currently going on at the level of the university discourse.

语言是啟动真理论述的机制的一切,它将事物留置在鸿沟当中,追根究底,我们还是会充满自信,只要我们坚执迹象的脉络追寻,我们总是会描绘出真理面貌的轮廓。但是,语言确实带给我们某件特别的东西。至少,我们没有真的有迫切需要去知道,为了得到我刚开始所提出的问题的解答,换句话说,在大学的真理论述的层次,目前所正在进行的事情。

We have to begin by seeing why it is that the master’s discourse is so solidly established, to the point where few of you, it seems, judge how stable it is. This stems from something Marx demonstrated—without, I have to say, emphasizing it—concerning production and which he calls surplus value, not surplus jouissance.

我们首先要先观察到,为什麽主人的真理论述是如此的根深砥固,以致以你们没有多少人会去判断一下,它到底有多麽坚固。这起源於马克斯所证实过的某件东西,我必须说,我不必再强调它,那就是关於生产的问题,他称之为「剩余价值」,而不是「剩余欢爽」。

Something changed in the master’s discourse at a certain point in history. We are not going to break our backs finding out if it was because of Luther, or Calvin, or some unknown traffic of ships around Genoa, or in the Mediterranean Sea, or anywhere else, for the important point is that on a certain day surplus jouissance became calculable, could be counted, totalized. This is where what is called the accmuation of capital begins.

在历史的某一个时刻,主人的真理论述发生了变化。我们不必花费心力去探究,原因是马丁路德、或咯尔文教派、或是热那亚附近、地中海、或任何其它地方的一些不为人所知的轮船运输,因为重点是,在某一天,「剩余欢爽」变成可以斤斤计较,可以仔细衡量,可以总结盘算。这就是所谓的资本的累积。

Don’t you feel, in relation to what I said before on the impotence of conjoining surplus value with the master’s truth, that ground is being won here? I am not saying that it is the most recent step that is the decisive one, but the impotence of this conjunction is all of a sudden emptied. Surplus value combines with capital—not a problem, they are homogeneous, we are in the field of values. Moreover, we are all up to our necks in it , in these blessed times in which we live.

你们难道不觉得,我先前所说的,关於剩余价值不可能跟主人的真理论述合并成为一体,现在这个立场逐渐可以成立?我不是在说,最近的这个转变是决定性的关键,而是说,它们之所以无能为力结合成为一体,突然变得显而易见。剩余价值跟资本结合在一起,这不是问题,它们本来就是同质性的,我们现在是在价值的场域里。而且,在这个我们生活其间的物质幸福的时代,我们都在里面载浮载沉。

雄伯译
springheriung@gmail.com

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