Archive for May, 2011

雄伯手記100531

May 31, 2011

雄伯手記100531

我在桂平逗留兩天,一方面旅館有電腦上網,另一方面,郊區有個西山風景區。我搭乘公車前往,再步行上山。進入門票是一百元,我正在猶豫間,收票員則是誠懇跟我招呼:「老人家,免費,請進來。」

只是我步行到高空索道處,還是被要求索道費用一百元。由於當時細雨霏霏,想像中從高空往下望,應該也是一片煙雨朦朦。我決定轉向附近的寺廟觀賞。

這座寺廟倒是大有來頭,除了民國初年有位北京大學的傑出女性學者在此出家,及擔任住持數十年,紀念牆上掛滿跟黨政名人的合照外。還有一棟則是宋朝一位清高禦史的歸隱之地。寺廟供奉禦史的正面塑像,百姓跪獻感恩塑像,禦史禱文降虎圖,以及禦史騎在馬上,書僮兩肩擔負行李塑像。

最後這座塑像讓我駐足沉思良久。因為相對于禦史的威儀高大及馬的強壯,書僮的身體顯得矮小,而兩肩擔負的行李則顯得過分龐大笨重。若是出行遠路,書僮的力氣能走多遠呢?禦史既然是那麼體恤百姓黎民,對於身邊的書僮負擔,怎能如此視若無睹地高坐馬上?

當然,這是我個人的無聊挑剔。事實上,自古以來,勞力者被物化為騾馬載負之器,應該是見怪不怪的事情。即使在民國初年時代,人力車夫以奔跑方式賺取些微生活費用,而肥胖壯夫高坐車內,莫不視為理所當然!相較起來,今日的計程車司機雖然較為輕鬆,但是對於時間及財富的相對被剝削感,通常顯露在外。

根據我的親身所見,寧夏的銀川的計程車是五元起跳,廣西的桂平計程車三元五角起跳,但是司機大多忠厚地實在收費,可能是地方的純樸風氣所致。相較起來,廈門及北京的計程車司機最為惡劣,非但不老實按表收費,而且發現乘客是外地人,或臺灣客,更是胡亂要價,八元車程,要價三十元,我在火車站遇到一位司機,一聽要到東渡碼頭,開口要價一百元。

「你們臺灣來的都是有錢人啦!」有一位甚至明白地說。
「是誰給你們這樣的印象?」我不解地問。
「我載過好幾位臺灣人。他們在車上談論。」

我當時氣到想要罵人,卻一時不知道要從何罵起?要罵的是誰?

雄伯遊記100530

May 31, 2011

雄伯遊記100530

在廣州跟Z不告而別後,我搭乘地下鐵到長途車站,買了一張前往桂林的晚上八點半的臥鋪大巴。這不僅意味著,我到達桂林時,可能是天尚未亮的漆黑夜間,而且意味著,我必須要在廣州市區再逗留七八個小時。

這兩種情況,都不是我當時的潦落心情願意面對的。於是翻開中國地圖,粗略地瞄到一個較為顯著的地點:肇慶。

「超過三十分鐘退票是要扣款!」售票視窗的小姐說。
「扣就扣吧!」

肇慶距離廣州其實不遠,還好長途汽車快要進鎮時,窗外掠過一座湖泊的景色。於是,我安頓旅館房間後,我到市場邊,花了二十元代價,雇了一位摩托車騎士,載我去環湖一周。

這座星湖比我來自的臺灣花蓮的七星潭寬廣,有座風景秀麗的起伏山頭,突出於湖中,被列為要收門票的景點區。

「進去門票要六十元。你若要我在外面等,再要加錢。」
「那就不要進去了!」我坦然地說。

其實我對風景的秀美與否,並沒有那麼在意。就如人生之旅一樣,若要事事斤斤計較,再好的良辰美景也讓人無心觀賞。我見怪的倒不是摩托車租那區區幾十塊錢,而是自幼至長,至老,人際的交往處境,從家庭到社會,何處不是珠緇必較,而後劍拔弩張?

第二天,在長途車站,我買了八點半直達桂林的車票,卻又在八點五分,臨時退票,改買玉林的班車。那其實是一時錯看的班車,因為我在地圖上看到目標是貼有風景區標誌的桂平。

不過,由於沿途景色的新鮮,感受上並沒有什麼懊惱。顧名思義,玉林沿途不僅小山頭林立,以石材為業的工廠與店家,少說也有數百家之多。

玉林是個小鎮,在長途汽車站等候的是,許許多多的電動三輪車及單人摩托車。前者八元,後者五元。由於幫我指路是摩托車騎士,就選擇了後者。

轉往桂平的長途汽車,停在某條大街馬路邊,既沒有售票口,也沒有站牌。上車後,就得耐心等待車子後排坐滿,才開動。途中較為壯觀的景象,是有幾位乘客橫躺座位,兩腳上揚至前面的靠背上面。當時,我開始遺憾我沒有帶相機的習慣,否則意象一定比我的文字更加生動鮮明。

到達桂平,租了一間七十元一晚的電腦房。開啟電腦之後,不禁感到懊惱,不僅網路連線緩慢,在臺灣銳利無比的google 搜尋引擎,在這裏變成遲緩兒,而且許多關鍵字詞,都被刪得一乾二淨。實在沒有什麼看頭。

 

32hsiung@pchome.com.tw
https://springhero.wordpress.com

移情心理學167

May 31, 2011

Ill
PSYCHOLOGY OF THE TRANSFERENCE
移情心理學167

Carl Jung
卡爾 榮格

INTRODUCTION
導論

Bellica pax, vulnus dulce, suave malum.
(A warring peace, a sweet wound, an agreeable evil.)

JOHN GOWER, Confessio amantis, 57, II, p. 35

戰鬥中的和平,甜蜜的創傷,溫和的邪惡。
—約翰、高威 「懺悔錄」第二冊35頁
353

The fact that the idea of the mystic marriage plays such an important part in alchemy is not so surprising when we remember that the term most frequently employed for it, coniunctio, referred in the first place to what we now call chemical combination, and that the substances or “bodies” to be combined were drawn together by what we would call affinity.

在鍊金術扮演如此重要部分的神秘的結合的觀念,這個事實並沒有那麼令人吃驚,當我們想到,這個術語經常被使用來表達它,「身體跟聖靈的結合」,首先被提到我們現在所謂的化學的結合,應該被結合的這些物質,或是「身體」,由我們所謂的親密關係聚攏一塊。

In days gone by, people used a variety of terms which all expressed a human, and more particularly an erotic, relationship, such as nuptiae, matrimonium, coniugium, amicitia, attractio, adulatio.

在以往日子,人們使用各種表達人的術語,更加特別是一種神秘的關係,諸如nuptiae, matrimonium, coniugium, amicitia, attractio, adulatio.

Accordingly the bodies to be combined were thought of as agens et patiens, as vir or masculus, and as femina, mulier, femineus; or they were described more picturesquely as dog and bitch, horse (stallion) and donkey, cock and hen, and as the winged or wingless dragon.

因此,應該被結合的身體被認為是agens et patiens, as vir or masculus, and as femina, mulier, femineus,或者它們更加生動地被描述,當作是狗或是母狗,馬及驢子,公雞及母雞,作為有翅膀或是沒有翅膀的龍。

The more anthropomorphic and theriomorphic the terms become, the more obvious is the part played by creative fantasy and thus by the unconscious, and the more we see how the natural philosophers of old were tempted, as their thoughts explored the dark, unknown qualities of matter, to slip away from a strictly chemical investigation and to fall under the spell of the “myth of matter.” Since there can never be absolute freedom from prejudice, even the most objective and impartial investigator is liable to become
the victim of some unconscious assumption upon going into a region where the darkness has never been illuminated and where he can recognize nothing.

這些術語越是像人類,越是像獸形,創造的幻想,因此也是無意識,扮演的部分越是顯而易見。我們看到,古代的自然主義哲學家越是被誘惑。當他們的思想探索黑暗,未知的物質品質,從嚴格的化學的探究溜走,然後滑落在「物質神話」的魔力之下。因為永遠不會有絕對待自由,避開偏見,甚至最客觀,最沒有偏見的研究員,也傾向於變成是無意識假設的受害者,當他進入一個黑暗從來沒有被啟明的領域,在那裏,他什麼也不認識。

This need not necessarily be a misfortune, since the idea which then presents itself as a substitute for the unknown will take the form of an archaic though not inapposite analogy. Thus Kekule’s vision of the dancing couples, which first put him on the track of the structure of certain carbon compounds, namely the benzene ring, was surely a vision of the coniunctio, the mating that had preoccupied the minds of the alchemists for seventeen centuries.

這個未必是一種不幸,因為這個觀念呈現本身,為一種對於未知的代替。採取的形式,是一種過時,雖然不是不適合的類比。因此,凱庫勒對於跳舞夫妻的幻象,起初讓他去追求某些碳合物的結構。換句話說,也就是苯酯的環圈,那確實是一種結合的幻象。十七世紀來,讓金術師的心靈全神貫注地結合。

It was precisely this image that had always lured the mind of the investigator away from the problem of chemistry and back to the ancient myth of the royal or divine marriage; but in Kekule’s vision it reached its chemical goal in the end, thus
rendering the greatest imaginable service both to our understanding of organic compounds and to the subsequent unprecedented advances in synthetic chemistry.

確實就是這個意象,總是引誘研究者的心靈脫離化學的問題,回到古代皇家或神祗婚姻結合的神話。但是在凱庫勒的幻象,它最後到達它的化學的目標,因此提供我們所能想像的最大服務,讓我們瞭解有機成分,及隨後在綜合化學前所未有的進步。

Looking back, we can say that the alchemists had keen noses when they made this
arcanum arcanorumf this donum Dei et secretum altissimi, this inmost mystery of the art of gold-making, the climax of their work. The subsequent confirmation of the other idea central to gold-making— the transmutability of chemical elements also
takes a worthy place in this belated triumph of alchemical thought.

當我們回顧起來,我們能夠說,鍊金術師有敏銳的鼻子,當他們在探究這個作品,這個神的聖禮,這個製造黃金的內在秘密,他們工作的高潮。對於製造黃金很重要的另外一個觀念,隨後獲得證實。那就是化學的元素可以轉換,具有舉足輕重的地位,在後來鍊金術思想獲得發揚光。

Considering the eminently practical and theoretical importance of these two key ideas, we might well conclude that they were intuitive anticipations whose fascination can be explained in the light of later developments.

當我們考慮到這兩個關鍵的觀念,顯而易見具有實際及理論的重要性,我們很有理由下結論:它們是直覺的預期。這些預期之所以迷人,可以從後來的發展獲得解釋。

354
We find, however, that alchemy did not merely change into chemistry by gradually discovering how to break away from its mythological premises, but that it also became, or had always been, a kind of mystic philosophy. The idea of the coniunctio
served on the one hand to shed light on the mystery of chemical combination, while on the other it became the symbol of the unio mystica, since, as a mythologem, it expresses the archetype of the union of opposites. Now the archetypes do not
represent anything external, non-psychic, although they do of course owe the concreteness of their imagery to impressions received from without. Rather, independently of, and sometimes in direct contrast to, the outward forms they may take, they represent the life and essence of a non-individual psyche.

可是,我們發現,鍊金術並不僅改變成為化學,由於漸漸發現到如何脫離它的神話的假設。但是它也成為,或總是成為一門神秘哲學。「結合」的觀念,一方面充當化學結合的神秘的啟明。另一方面,它成為神秘主義的象徵。作為一神話主題,它表達對立元素的結合點原型。現在,這些原型並沒有代表任何外在及非心靈的東西,雖然它們確實將它們意象的具體性,歸功於從外在接收到印象。相反地,獨立於,或有時候直接對比於,它們可能形成的外在的形式,它們代表非個人的心靈的生命跟本質。

Although this psyche is innate in every individual it can neither be modified nor possessed by him personally. It is the same in the individual as it is in the crowd and ultimately in everybody. It is the precondition of each individual psyche, just as the sea is the carrier of the individual wave.

雖然這種心靈在每個個人都是與生俱來,它既無法被修改,也無法被他個人所擁有。在個人,如同在群眾,最後如同在每個人,道理都是一樣。這是每一個個人心靈的預設條件,如同海洋是個人波浪的承載者。

355
The alchemical image of the coniunctio, whose practical importance was proved at a later stage of development, is equally valuable from the psychological point of view: that is to say, it plays the same role in the exploration of the darkness of the psyche as it played in the investigation of the riddle of matter. Indeed, it could never have worked so effectively in the material world had it not already possessed the power to fascinate and thus to fix the attention of the investigator along those lines.

「結合」的鍊金術意象,它的實際的重要性,在發展的晚期階段被證實。從心理學的觀念,它是同樣有價值。換句話說,它扮演相同的角色,在探討心靈的黑暗。如同它扮演的角色,在研究物質的謎團。的確,假如它不是已經擁有這個力量,
來吸引人,假如沿著那些探討途徑,它沒有凝聚研究者的注意力,它本來無法在物質的世界有效地行得通。

The coniunctio is an a priori image which has always occupied an important place in man’s mental development. If we trace this idea back we find it has two sources in alchemy, one Christian, the other pagan. The Christian source is unmistakably the doctrine of Christ and the Church, sponsus and sponsa, where Christ takes the role of Sol and the Church that of Luna.

「結合」是一個先驗的意象,在人的精神發展,總是據有舉足輕重的地位。假如我們發現它在鍊金術有兩個資源,一個是基督教,另一個是異教徒。基督教的來源清楚無誤是耶穌與教會的信條,耶穌扮演太陽的角色,教會則是扮演月亮的角色。

雄伯譯
32hsiung@pchome.com.tw
https://springhero.wordpress.com

歎異抄

May 30, 2011

THE TANNISHO:
歎異抄

Prologue
序言

Kentetsu Takamori
高森顯徹英譯

As I privately cast my foolish mind over the time when Master Shinran was alive and compare it with the present day, I cannot help lamenting that there are deviations from what the master taught us directly about true faith.

當我私底下沉思我愚蠢的思想,想到親鸞聖人在世的時候,然後將它跟現在相比較。我禁不住地哀歎,我們有些偏離大師直接教導我們的關於真實信心。

I am concerned that doubts and confusion will arise in the study and transmission of his teaching. How is it possible, without being fortunate enough to encounter a good teacher, to obtain salvation through other-power faith. Private opinion must not be allowed to distort the true meaning of other-power.

我關心的是,在研習及傳授他的教導時,會產生懷疑及混淆。假如沒有足夠幸運遇見一位好的老師,我們如何經由他力信仰而獲得拯救?我們一定不要容許私人的意見扭曲他力的真實意義。

With this in mind I have noted down a few of Master Shinran’s unforgettable sayings, which still echo in my ears. My sole wish is to dispel the doubts of fellow Shinran followers.

對此念茲在茲,我曾記載一些親鸞聖人令人難忘的教誨。它們依舊縈繞我的耳際。我唯一的願望是要驅除親鸞門徒的懷疑。
I
When, being saved by the inconceivable power of Amida Buddha’s vow, your birth in Amida’s Pure Land is assured beyond any doubt and the desire to say the numbutsu erupts within you, in that instant you are clasped fast by Amida, never to be abandoned, thus entering into absolute happiness. Amida’s salvation makes no distinction whatever between young and old or good and evil. Know that faith alone is essential—faith in the truth of the Vow with no possibility of doubt.

當我們被阿彌陀佛的誓願不可思議的力量拯救,你往生阿彌陀佛淨土,無可置疑地受到保證。想要說出「阿彌陀佛」的欲望,從你內心發出。在那個瞬間,你被阿彌陀佛快速攫取,永遠不會被放棄,因此進入絕對的快樂。阿彌陀佛的拯救,沒有區別老幼善惡。要瞭解,光是信心的本身就很重要—對於彌陀誓願的真理的信心,是不可能受到懷疑。

How is it possible that even an evil person can be saved merely through faith in the Vow? This is the true value of Amida’s Primal Vow: it was established precisely to save the monstrous sinner whose blind passions rage and whose sins weigh heavy. It follows that anyone saved by Amida’s Vow has no need to do good deeds for the sake of their salvation, because no greater good exists than the numbutsu bestowed on us by Amida. Also, whatever evil such a person may commit, he is free from concern or fear, because no evil can hinder salvation by Amida’s Vow.

This is what the master said.

即使是邪惡的人,僅是由於對於誓願的信心,也能獲得解救。這如何可能?這就是阿彌陀佛本願的真正價值。它確實被證實,要拯救被盲目的激情肆虐的可惡的罪人,他們的罪是如此沉重。因此我推論,任何被彌陀誓願救助的人,並不需要為了他們被拯救而去做善事。因為沒有比阿彌陀佛賜予我們的念佛更大的善行存在。而且,無論這樣一個人犯了怎樣的惡行,他可以免除焦慮或恐懼,因為阿彌陀佛誓願的拯救,並不受惡行阻礙。

這就是親鸞聖人所說。

雄伯曰:這是相當令人迷惑的「惡人正機」理論依據。所謂的罪人sinner,類似基督教的原罪sin 觀念,我們芸芸眾生,哪一個不是罪孽深重的罪人?就連親鸞自己,不也時常在自我懺悔之中?

雄伯譯
32hsiung@pchome.com.tw
http://springero.wordpress.com

巴岱伊论尼采 21

May 30, 2011

Bataille 21

Bataille on Nietzsche
巴岱伊论尼采
PART II
Summit and Decline
巅峰与衰微
III b

If I now bring in the notion of temptation (often independent of the idea of sin, since our resistance often is out of fear of unpleasant consequences), it’s in order to note that in the interplay of the flesh, individual existences are obviously asserted as movement.
假如我现在带进诱惑的观念(往往独立于原罪的观念,因为阻抗往往的由于恐惧会有不愉快的后果。)那是为了要注意到,在肉体的互相运作中,个体的存在,显而易见,是以行动作为主张。

Temptation locates sexual misconduct as a confrontation with boredom. We aren’t always prey to boredom, and life retains the possibility of numerous communications. But if that possibility fails, boredom then discloses the nothingness of self-enclosure. When separate existence stops communicating, it withers. It wastes away, (obscurely) feeling that by itself it doesn’t exist. Unproductive and unattractive, such inner nothingness repels us. It brings about a fall into restless boredom, and boredom transfers the restlessness from inner nothingness to outer nothingness–or anguish.

诱惑探出性的错误行为,作为跟无聊的面对。我们未必总是无聊的猎物。生命保留无数心灵交流的可能性。但是,假如那个可能性失败,无聊因此会显露自我包容的空无。当分离的生命实存不再心灵交流,它会枯萎。它会卑微地消耗,感觉到,生命实存本身并不存在。由于没有创造,欠缺吸引力,这种内在的空无令我们感到厌恶。它导致我们掉入不安的无聊,而无聊从内在的空无,将不安转移进入外在的空无,或是痛苦。
In states of temptation, this transfer–in anguish–dwells endlessly on the nothingness with which a desire to communicate confronts us. If I contemplate the nothingness of obscenity independently of desire and so to speak on its own behalf, I only note the sensible, graspable sign of a limit at which being is confronted with lack. But in temptation, the outer nothingness appears as a reply to a yearning for communication.

在诱惑的状态,痛苦中的转移,无穷尽地描绘空无,因为一直想要心灵交流的渴望,让我们面对空无。假如我独立于欲望之外,也就是代表欲望的本身,沉思卑微的空无,我只会注意到限制的可理解与可掌握的迹象,生命实存与欠缺面对的限制。但是在诱惑中,外在的空无出现作为回答对于心灵交流的渴望。

The meaning and reality of this reply are easy to determine. I only communicate outside of me by letting go or being pushed to this outside. Still, outside of me, I don’t exist. There’s no doubt in my mind that to let go of existence inside me and to look for it outside is to take a chance on ruining or annhilating precisely whatever it is without which the outer existence wouldn’t have appeared in the first place–the self–which is the precondition for there being a “mine.” With temptation, if I can put it this way, we’re crushed by twin pincers of nothingness. By not communicating, we’re annihilated into the emptiness of an isolated life. By communicating we likewise risk being destroyed.

这种回答的意义跟现实,很容易决定。我只是在我的自身之外心灵交流,我放松自己,或是被逼迫到这个外面。可是,在我的自身之外,我并不存在。在我的心灵,这是无可置疑。放弃我自身之内的生命实存,然后到自身之外寻找它,这确实是冒险毁灭或是覆灭任何里面的东西。假如没有这个东西,外在的生命实存本来首先就不会出现—这个自我—是作为一个「我的」预设条件。由于诱惑,假如我以这种方式表达,我们被空无的两个钳子夹扁。由于没有心灵交流,我们被毁灭,成为一种孤立生活的空无。憑藉心灵交流,我们同样冒着被毁灭的危险。

Of course defilement is the real issue, and defilement isn’t death. Nonetheless, if under shameful conditions I give in–and so pay for a streetwalker–even if I don’t die, I’m still ruined and fallen in my own judgment. Crude obscenity gnaws away at my existence, its excremental nature rubbing off on me–this nothingness carried by filth, this nothingness I should have expelled, this nothingness I should have distanced myself from–and I’m left defenseless and vulnerable, opening myself to it in an exhausting wound.

当然,沾污是这个真实的问题,沾污并不是死亡。可是,假如在令人羞愧的状况,我屈服,(因此替娼妓偿付代价),即使我没有死亡,我依旧在我自己的判决中,被毁灭,被堕落。裸露的卑微咬啮我的生命实存,它的粪便般的特质正在影响到我。这个被肮脏扱带动空无,我本来应该驱散的空无,我本来应该将我跟它拉开距离的空无。我置身于没有防卫及易受伤害当中,我伤痕累累地暴露我自己于这个空无。

Clearly, ongoing resistance to temptation will accentuate this aspect of a life of the flesh. But the same element enters into all sensuality. Even weak communication requires a risk. It only takes place if individuals, leaning out over themselves, risk themselves under the threat of decline. This is why even the purest souls aren’t unaware of the sinkholes of ordinary sensuality (Despite themselves, they can’t exclude a familiarity with this). The purity to which they’re attached signifies that even the tiniest, most negligible portion of ignominy is enough to catch hold of them. With extreme aversion, they guess what drains others. The long and the short of it is, we all get h——-or the same reasons.

显而易见,对于诱惑的进行的阻抗,将会强调肉体生命的这一面。但是相同的因素进入一切都感官。即使是软弱的心灵交流都需要冒险。只有当个人,依靠着他们自己,在衰微的威胁下,自己冒着危险,心灵交流才会發生。这就是为什么,即使是最纯洁的灵魂,都并不知道普通感官的污水坑,(尽管他们自己,他们无法排除对于这种事情的熟悉。)跟他们相连的纯洁指示著,即使是最微小,最受忽略部分的羞辱,都足以掌控他们。由于极端的厌恶,他们猜测是什么耗尽别人。总而言之,我们因为同样的理由心肠变硬。
译者注
* [Bataille’s euphemism, referring to “hard”
这是巴岱伊的委婉语,提到「心肠硬」。

雄伯译
32hsiung@pchome.com.tw
https://springhero.wordpress.com

Desire 83 Jacques Lacan

May 30, 2011

Desire 83

Jacques Lacan
雅克、拉康

THE SEMINAR OF JACQUES LACAN
BOOK VI
Desire and its Interpretation
欲望及其解釋 `

28.1.59 149
Seminar 10; Wednesday 28 January 1959

And what am I saying there if not expressing in a more articulated fashion what our experience is when we are seeking to focus what the desire of the subject is. It is that, something which is a certain position of the subject face to face with a certain object in so far as he puts it in an intermediary position between a pure and simple signification, a thing assumed, clear, transparent for him, and something else which is
not a phantasy at all, which is not a need, which is not a (19) pressure, a rope (filin), but something which is always of the order of the signifier qua signifier, something closed, enigmatic. Between the two there is a thing which appears here in the form of a representation which is tangible, extremely precise, imaged. And the subject, warns us by his very associations: this is what is significant.

我現在正在說的,難道不就是以更清楚的方式表達,我們精神分析經驗是什麼,當我們正在設法專注於生命主體的欲望是什麼?生命主體的某個立場,跟某個客體的面面相覷的東西,當他以一個中間的立場表達它,處於一個純淨的意義,對他而言,是一個被假定,清楚透明度東西,及某件根本不是幻見到其他東西之間。這個其他東西不是一個需求,不是一個壓力,一條繩索,而是某件總是屬於能指作為能指的秩序的東西,某件封閉,謎團的東西。在這兩樣東西之間,有一樣東西出現在這裏。以一個具體,極端明確,意象化的再現符號的形式。生命主體用他的這些聯想警告我們:這就是具有意義的地方。

What am I going to do now? Am I going to go into the way in which the analyst interprets? I must therefore let you know all the material that we have.

我現在將要做什麼呢?我將要探討精神分析師用怎樣的方式來解釋。因此我必須讓你們知道我們擁有的所有材料。

What does this analyst say at that moment as she continues: “What else do you think of … ” She replies to the fact that the subject takes up after having coughed, comes back to the hood.

在那個時刻,精神分析師說什麼?當她繼續說:「除外,你認為那是什麼?」她回應這個事實:生命主體在咳嗽之後,從事,並且回到頭巾的問題。

“I’m still thinking of the hood.” “Yes, how now?”, says the analyst. “A funny man” he says, “at one of the earliest golf courses I remember. He said he could get me a golf bag cheaply and the material would be motor hood cloth’.” At this point he gives an imitation after having said: “It was the accent I remember. Imitating him like that reminds me of a friend who broadcasts impersonations which are very clever,” (“broadcast” is the important word), “but it sounds swank, to tell you as swanky
as telling you what a marvellous wireless set I have. It picks up all stations with no difficulty.” “My friend has a splendid memory,” he says. “She remembers her childhood too, but mine is (20) so bad below eleven years. I do remember, however, one of the earliest songs we heard at the theatre and she imitated the man afterwards.”

「我依舊正在想著頭巾。」「是對的,現在如何了?」精神分析師說。「一位很有趣的人,」他說,「在我記得的最早的高爾夫球場。他說他能夠很便宜替我買到一個高爾夫球袋,材料將是動力頭巾布。」在這個時候,說完後,他給我一個模擬的動作:「我記得的是這個語調。像那樣模擬他讓我想起一位朋友。他廣播一些微妙微肖的模仿人物。」(廣播是重要的字詞),「但是聽起來像是吹牛,大吹特吹地告訴你,我擁有一套神奇的無線電調頻。它毫無困難地收聽各種月臺。」我的朋友記憶力非常好,」他說,「她也記得她的童年,,但是我的童年在十一歲以下,是如此的悲慘。可是,我記得我們在戲院聽到的最早的一首歌。她隨後模仿那個人。」

It is a typical English music hall song which goes as follows: “Where did you get that hat, where did you get that tile?” The tile designates more particularly what is called
in this case a topper, a top hat. It can also signify simply lid, or galurin.

這是典型的英國音樂廳的歌,歌詞如下:「你在哪里獲得那頂帽子?你在哪里獲得那片瓷瓦?」瓷瓦更加特別地指明所謂的頂蓋物,在這個情況就是一個頂帽。它也能夠意指著就是蓋子,或是帽子。

“My mind,” he continues, “has gone to the hood again and I am remembering the first car I was ever in,” but at that time of course it was not called a car but a motor, because the subject is fairly old.

「我的心,」他繼續說,「再一次想到那個頭巾。我記得我曾經坐過的第一部汽車。」當然在那個時候,它不叫汽車,而叫動力車,因為生命主體非常老。

“Well! The hood of this motor was one of its most obvious features. It was strapped back when not in use. The inside of it was lined with scarlet.” And he continues: “The peak of speed for that car was about sixty,” he speaks about this car as if he were speaking about the life of a car, as if it were human. “I remember I was sick in that car, and that reminds me of the time I had to urinate into a paper bag when I was in a railway train as a child. Still I think of the hood.” (134-135)

「嗯!這部動力車的車蓋,是它最明顯的特徵。沒有使用時,車蓋被繩子捆住。它的內部有鮮紅色的條紋。」他繼續說:「那部汽車的最快速度是六十公里。」他談論到這部汽車,好像他正在談論一部汽車的一生,好似它是人。「我記得坐那部汽車時生病。那使我想起有一次我必須在尿到一個紙袋裏,當我小時候搭乘火車時。我依舊想到蓋子。」

We are going to stop here in the associations. They do not go very far yet, but I want all the same to counterpoint what I am bringing you here with the way in which the analyst begins to interpret this. “The first thing of importance” she says, “is to find the cardinal clue to the significance of the dream.” (21) She says quite rightly: “We can do that by noting just the moment when it came to the patient’s mind.” (138) And then she begins to speak about the dog which masturbated against his leg, about the moment when just before he spoke about the dog to say that he himself imitated this dog, then the cough, then the dream from which he awoke perspiring.

聯想時,我們將要停在這裏。它們並沒有進行很遠,但是我仍然想要區別我現在正在跟你們說的,精神分析師開始解釋這個。「最重要的事情,」她說,「是要找出夢的意義的重要的線索。」她適當地說。「我們能夠做那件事情,我們只要注意當病人想到它的時候。」然後她開始談論那條靠著他的腳手淫的狗,關於那個時刻,在他談到那條狗以前說:他自己模仿這條狗,然後咳嗽,然後他從這個夢醒來,全身流汗。

“The deduction,” she says, “concerning the significance of the whole dream is that it is a masturbation phantasy.” (138) I am in complete agreement with this.

That is of first importance, we agree with her completely. “The next thing to notice,” she says, “in connection with this masturbation phantasy is the theme of potency.” She does not understand it in the sense of sexual potency, but in the sense of potency in the most universal meaning of the term, as she would say further on, of omnipotence.

「這個推論,」她說,「關於整個夢的意義是,這個夢是一個手淫的幻想。」我完全同意這一點。

“He is travelling round the world. It is the longest dream he has ever had.” (This is what the subject says). “It would take a whole hour to relate. Correlate with that his deprecation of ‘swank’ regarding his friend’s impersonations which are broadcast for the whole world”, the analyst adds, “and his own wireless which picks up every station. Note his own imitation of the man whose accent had attracted him, a strong colloquial accent, and incidentally he said with regard to this man he had once been a butcher’.”

「他正在環繞世界旅行。這是他曾經有過的最長的夢。(這是生命主體所說的。)」「假如要敍述,要花整整一小時。」關於他的朋友的模仿表演,被廣播給全世界,他以「吹牛」表示藐視。」精神分析師補充說,「他自己的整無線電收音機收聽每一個月臺。請注意他自己對於口音吸引他的這個人的模仿。那是一個強烈的口語的口音。他不經意地說,關於曾經當過屠夫的這個人」

“Impersonation here, whether via friend or himself, has the (22) significance of imitating a stronger or better known person.” Is she wrong here? “This is again a further clue to the meaning of the masturbation phantasy, that is, a phantasy in
which he is impersonating another person, one of immense power and potency.” (139)

「在此的模仿表演,是否經由朋友或是他自己,都具有模仿一位更強大或是更著名的人的意義。」「她在此有錯誤嗎?」「這再一次是手淫幻想的意義的更進一步線索。換句話說,在這個幻想裏,他正在模仿另外一個人,或是具有巨大力量及潛力的人。」

Here therefore is what is held by the analyst to be self-evident. Namely that the simple fact of these mimed incarnations intervening more or less in connection with – the masturbation phantasy being supposed to be at the root of what happens – the very fact that the subject excused himself for swanking, for boasting, for pushing himself too much, signifies that we have a phantasy of omnipotence which should be put in the foreground.

因此,在此就是精神分析師認為是自明的東西。換句話說,這些被模仿的化身介入,關於這個手淫的幻想,被認為是處於發生的事情的根源。生命主體替自己尋找藉口,因為吹牛,因為自誇,因為過分逼迫自己。這個事實指示著:我們擁有一種全能的幻想。這個幻想應該被放置在前景。

雄伯譯
32hsiung@pchome.com.tw
https://springhero.wordpress.com

移情心理學164

May 30, 2011

Ill
PSYCHOLOGY OF THE TRANSFERENCE
移情心理學164

Carl Jung
卡爾 榮格

INTERPRETED IN CONJUNCTION WITH
A SET OF ALCHEMICAL ILLUSTRATIONS

根據一套鍊金術的說明解釋

Quaero non pono, nihil hie determine) dictans
Coniicio, conor, confero, tento, rogo. . . .

(I inquire, I do not assert; I do not here
determine anything -with final assurance; I
conjecture, try, compare, attempt, ask. . . .)

—Motto to the Adumbratio Kabbalae Christianas

「我詢問,我沒有主張,我在此並不是要斬釘截鐵地決定任何東西。
我推測,設法,比較,企圖,詢問、、、」

—獻給予克麗蒂娜的箴言

TO MY WIFE

獻給我的妻子

FOREWORD

序言

Everyone who has had practical experience of psychotherapy knows that the process which Freud called “transference” often presents a difficult problem. It is probably no exaggeration to say that almost all cases requiring lengthy treatment gravitate
round the phenomenon of transference, and that the success or failure of the treatment appears to be bound up with it in a very fundamental way. Psychology, therefore, cannot very well overlook or avoid this problem., nor should the psychotherapist
pretend that the so-called “dissolution of the transference” is just a matter of course.

對於心理治療有過實踐經驗的人,都知道,佛洛伊德所謂「移情」的過程,往往會呈現一個困難的問題。容我們不算誇張地說:幾乎所有要求漫長治療的個案,都環繞著移情的現象運轉。治療的成功或失敗,似乎跟移情基本上息息相關。因此,心理學沒有充分理由忽略或避免這個問題。心理治療師也不應該假裝:所謂的「移情的消失」僅是一件天經地義的事情。

We meet with a similar optimism in the treatment of “sublimation,” a process closely connected with the transference. In discussing these phenomena, people often
talk as though they could be dealt with by reason, or by intelligence and will, or could be remedied by the ingenuity and art of a doctor armed with superior technique. This euphemistic and propitiatory approach is useful enough when the situation is not exactly simple and no easy results are to be had; but it has the disadvantage of disguising the difficulty of the problem and thus preventing or postponing deeper investigation.

在治療「昇華」時,我們面臨相同的樂觀,因為「昇華」是跟移情密切相關的過程。當我們討論這些現象,人們時常談論,好像這些現象能夠以理性,或是以智慧及意志來處理。或是以具備優異醫術的醫生的機智及仁術來補救。當病情確實並不簡單,無法獲得單純的解決結果,這種委婉及疏解的方法非常有用。但是它的缺點是偽裝問題的困難,因此阻擋或拖延更深入的研究。

Although I originally agreed with Freud that the importance of the transference could hardly be overestimated, increasing experience has forced me to realize that its importance is relative.

雖然我原先同意佛洛伊德的說法:移情的重要性,我們幾乎是無論如何強調也不為過。可是,隨著經驗越來越豐富,我不得不體會到:移情的重要性是相對的。

The transference is like those medicines which are a panacea for one and pure poison for another. In one case its appearance denotes a change for the better, in another it is a hindrance and an aggravation, if not a change for the worse, and in a third it is relatively unimportant. Generally speaking, however, it is a critical phenomenon of varying shades of meaning and its absence is as significant as its presence.

移情就像那些醫藥,對於某個人是萬靈仙丹,對於另外一個人卻是毒藥。在某個個案,移情的表像指明朝痊癒的轉變,在另外一個個案,它是一種阻礙與變得嚴重,即使不是每況愈下。在第三個個案,它卻是比較微不足道。可是,一般說來,這是一個具有差別程度的意義的緊要的現象,沒有移情跟擁有移情都是同樣重要。

In this book I am concerned with the “classical” form of transference and its phenomenology. As it is a form of relationship, it always implies a vis-a-vis. Where it is negative or not there at all,the vis-a-vis plays an unimportant part, as is generally the case, for instance, when there is an inferiority complex coupled with a compensating need for self-assertion.

在本書裏,我關心移情及其現象的「古典的」形式。因為這是一種關係的形式,它總是暗示著正面相對。當移情是負面,或是根本就沒有移情,這種正面相對扮演一個微不足道的角色,如通常發生的狀況。例如,當有自卑情結加上對於自我主張有補償性的需求。

It may seem strange to the reader that, in order to throw light on the transference, I should turn to something so apparently remote as alchemical symbolism. But anyone who has read my book Psychology and Alchemy will know what close connections exist between alchemy and those phenomena which must, for practical reasons, be considered in the psychology of the unconscious.

讀者可能覺的奇怪,為來啟明移情,我竟然求助於諸如鍊金術符號象徵,如此顯然是遙遠的東西。但是若是有人閱讀過我的書「心理學與鍊金術」,他將會知道,在鍊金術語那些現象之間,存在著多麼密切的關係。為了實踐的原因,那些現象必須從無意識的心理學來考慮。

Consequently he will not be surprised to learn that this phenomenon, shown by experience to be so frequent and so important, also has its place in the symbolism and imagery of alchemy. Such images are not likely to be conscious representations of the transference relationship; rather, they unconsciously take that relationship for granted, and for this reason we may use them as an Ariadne thread to guide us in our argument.

結果,他就不會大吃一驚,當他獲知這個現象:精神分析經驗顯示如此頻繁與重要的這個現象,在鍊金術的象徵符號與意象裏,也有它的一席之地。這樣的意象並不可能是移情關係的意識層面的再現。相反的,它們無意識地將那個關係,視為當然。因為這個理由,我們使用它們,作為一種在爭論中,引導我們走出迷宮的線索。

The reader will not find an account of the clinical phenomena of transference in this book. It is not intended for the beginner who would first have to be instructed in such matters, but is addressed exclusively to those who have already gained sufficient experience in their own practice.

在這本書裏,讀者將找不到有關移情的臨床現象的描述。本書並不是為了初學者而寫作,否則他們首先在這樣的事物上,必須接受教導。本書是處理的對象,專門是針對在他們自己的心理治療從業,已經獲得充分經驗的人。

My object is to provide some kind of orientation in this newly discovered and still unexplored territory, and to acquaint the reader with some of its problems. In view of the great difficulties that beset our understanding here, I would like to stress the provisional character of my investigation. I have tried to put together my observations and ideas, and I recommend them to the reader’s consideration in the hope of directing his attention to certain points of view whose importance has forced itself upon me in the course of time. I am afraid that my description will not be easy reading for those who do not possess some knowledge of my earlier works. I have therefore indicated in the footnotes those of my writings which might be of assistance.

我的目標是要提供某種的指向,在這個新被發現,依舊尚未開拓的疆域,並且讓讀者熟悉有關它的一些問題。因為這些巨大的困難,使我們的理解感到困擾,我想要強調,我的研究的特性僅是暫時性的。我曾經設法將我的觀察與觀念聚攏在一塊。我推薦它們讓讀者來從事考慮,希望引導他的注意力,來包含我在研究過程不得不接納的某些觀點。我的描述對於那些並未閱讀有我早期著作的讀者,恐怕是會有些晦澀難懂。因此,我在注釋裏指明我的著作可能會有幫助的那些描述。

The reader who approaches this book more or less unprepared will perhaps be astonished at the amount of historical material I bring to bear on my investigation. The reason and inner necessity for this lie in the fact that it is only possible to come to a right understanding and appreciation of a contemporary psychological problem when we can reach a point outside our own time from which to observe it.

對於未經準備就接觸這本書的讀者,他們或許會大吃一驚,對於我提出跟我的研究有關的歷史的材料的數量之多。我這樣做的理由及內部需要,在於這個事實:只有當我們從我們當代之外,從事觀察,然後到達這一點,我們才有可能對於當代的心理問題,獲得正確的瞭解跟評估。

This point can only be some past epoch that was concerned with the same
problems although under different conditions and in other forms. The comparative analysis here undertaken naturally demands a correspondingly detailed account of the historical aspects of the situation. These could be described much more succinctly if we were dealing with well-known material, where a few references and hints would suffice. But unfortunately that is not the case, since the psychology of alchemy here under review is almost virgin territory. I must therefore take it for granted that the reader has some knowledge of my Psychology and Alchemy, otherwise it will be hard for him to gain access to the present volume.

這一點可能僅是某個過去的時代,關心到跟我們一樣關心的問題,雖然是在不同的情況及以其他的方式。在此自然被從事的這種比較分析,要求一個互相一致的細節的描述,對於情況的歷史的層面。假如我們處理眾所周知的材料,這些細節的描述將會更加簡明,因為只需要一些指稱及暗示就綽綽有餘。但是不幸地,情況並不是這樣。因為在此我們審視的鍊金術的心理學,幾乎是未經開拓的疆域。我因此必須將它視為是當然條件:讀者必須對於我的「鍊金術心理學」,具備某些知識。否則他將會很難進入目前這本述的狀況。

The reader whose professional and personal experience has sufficiently acquainted him with the scope of the transference problem will forgive me this expectation.
Although the present study can stand on its own, it forms at the same time an introduction to a more comprehensive account of the problem of opposites in alchemy,, and of their phenomenology and synthesis* I would like to express my thanks here to all those who read my manuscript and drew my attention to defects. My particular thanks are due to Dr. Marie-Louise von Franz for her generous help.

有些讀者的專業及個人的經驗,已經充分讓他們對於移情問題的範圍耳熟能詳,他們將會原諒我,多此一舉的期盼。雖然目前的研究能夠自圓其說,同時它的形式僅是一種導論,對於鍊金術的對立的問題,還需要有更全面性的描述。關於這些對立的現象及綜合,在此我想要表達我的感激,對於所有那些審視我的原稿,並提醒我注意缺失的那些人。我特別要感謝的是范、法蘭茲醫生,因為她慷概的幫助。

Autumn, 1945 C. G. JUNG

1945年,秋天,卡爾 榮格

雄伯譯
32hsiung@pchome.com.tw
https://springhero.wordpress.com

雄伯遊記100529

May 30, 2011

雄伯遊記100529

「我這次大陸自助之旅,不過九天,卻在桂林參加陽朔一日遊,上遊船時,遭扒手竊走一萬多元台幣及一千元人民幣。」

「那扒手一定注意你很久了!」

「不,不過是幾分鐘的事。我正要上遊船時,幾位扒手緊跟在我左右。得手後,他們立即散開,沒有登船。在後面的導遊發現他們行為有異,既非遊覽車同一團的人,緊跟在後,又沒有上遊船,前來詢問我腰部手機是否安在,我檢查後始發覺,但是遊船已離岸。」

「你當時報警沒有?」

「我遊船回來後,要導遊帶我到公安報案。但是導遊強調報案並無助於找回金錢,我曾經堅持,報案至少可作為公安以後改善環境及在重點地方張貼「小心扒手」等標語,作為警示。但是導遊則以曾用手機報案作為推脫。我推想她是擔心,報案會耽誤她後面的行程,沒有為難她。」

「你這次真是倒楣!」

「不,是我自己過於自信,產生疏忽。我前幾次單身前往大陸自助旅遊,就採取許多防範措施。例如,到銀行開戶存款,換用銀行卡,身上只帶少許現金。這次因為要參加新疆三十八天的長期行程,臨時身上多帶了預備金,在廈門五通碼頭,又因為被黑心司機繞了一大圈,帶到翔安郊外。害我平白多花七十元車費外,還多耗了許多時間,換乘兩班公車,才回到市區。也來不及到銀行將錢存入。」

「你這次真是倒楣!」

「不,司機固然黑心多繞遠路,我自己也是錯誤在先。我先前在網路搜尋資訊,誤將翔安郊外的東浦,誤以為是廈門市區的東浦裏。由於計程車越駛越偏僻,我心知有異,找個有人的地方趕快下車,脫離險境。」

「你的新疆之旅去了沒有?」

「沒有!新疆之旅後來再聯繫時,因為告知實際年齡被婉拒。我後來改搭乘臥鋪大巴夜車到廣州。」

「你這次自助之旅,狀況不少,你最大的感想是什麼?」

「從金門回臺灣的飛機上,我張開報紙看到的第一件新聞,是M工作的單位出了狀況。我在飛機上沉思時,就把兩件事情聯想在一塊。」

「怎麼會扯上關係?」

「我沉思的是,當年大家從大學剛畢業時,工作表現莫不是事事小心謹慎,盡心盡力,唯恐稍有疏忽。後來工作經驗越是豐富,成就越多,外務也越兼越多,好像我們只要沿習以前的成功模式,我們就可以一直成功下去。」

「這又有什麼不對?更多的成功不就是我們所追求的嗎?」

「你難道沒有想到?你越是成功,交際及外務就會越兼越多。時間跟精力就會越來越不夠分配。問題是自己絲毫沒有覺察,心裏還自以為是盡心盡力,其實是事事應付,狀況遲早會發生。到時,你是怪咎自己時運不濟,遭遇倒楣的事?還是會反省到是自己不懂選擇或割捨,咎由自取?」

「、、、」

夢的精神分析的實際應用 157

May 29, 2011

II
THE PRACTICAL USE OF DREAM-ANALYSIS
夢的精神分析的實際應用 157

Carl Jung
卡爾 榮格

347
“Horse” is an archetype that is widely current in mythology and folklore. As an animal it represents the non-human psyche, the subhuman, animal side, the unconscious. That is why horses in folklore sometimes see visions, hear voices, and
speak. As a beast of burden it is closely related to the mother archetype (witness the Valkyries that bear the dead hero to Valhalla, the Trojan horse, etc.). As an animal lower than man it represents the lower part of the body and the animal impulses
that rise from there.

「馬」是一個原型,在神話及民間傳說廣泛地流傳。作為動物,它代表這個非人類的心靈,次人類,動物這一邊,及無意識。那就是為什麼在民間傳說的馬,有時會看到幻象,聽到聲音,並且說話。作為載負東西的動物,它跟母親的原型息息相關(見證馬神載負死去的戰士到特洛伊城的木馬,等等)。作為次於人類的動物,馬代表身體較低的部位,從那裏起來的動物的衝動欲念。

The horse is dynamic and vehicular power: it carries one away like a surge of instinct. It is subject to panics like all instinctive creatures who lack higher consciousness.
Also it has to do with sorcery and magical spells especially the black night-horses which herald death.

馬是具有活力及作為運輸的力量。它就像一陣洶湧的本能,載負人離開。它就像欠缺較高意識到所有本能的動物,會經歷驚慌。而且,它必須跟巫術及魔法咒語有關聯,特別是黑色的夜間馬,通報死亡的訊息。

348
It is evident, then, that “horse” is an equivalent of “mother” with a slight shift of meaning. The mother stands for life at its origin, the horse for the merely animal life of the body. If we apply this meaning to the text of our dream, its interpretation
will be: The animal life is destroying itself.

顯而易見,「馬」是「母親」的相等語,意義稍有改變。母親代表生命的起源,馬代表身體的僅是動物的生命。假如我們運用這個意義到我們夢的文本,它的解是將會是:這個動物的生命正在毀滅它自己。

349
The two dreams make nearly identical statements, but, as is usually the case, the second is the more specific. Note the peculiar subtlety of the dream: there is no mention of the death of the individual. It is notorious that one often dreams of one’s
own death, but that is no serious matter. When it is really a question of death, the dream speaks another language.

這兩個夢表達幾乎是相同的陳述。但是,就通常的情形而言,第二個夢更加明確。請注意夢的特別微妙的部分:它們並沒有提到個人的死亡。惡名昭彰的是,我們時常夢見我們自己的死亡,但是那並不是嚴重的事情。當它真的是死亡的問題,夢所說的語言並不一樣。

350
Both dreams point to a grave organic disease with a fatal outcome. This prognosis was soon confirmed.

兩個夢都指向嚴重的器官的疾病,帶有致命的結果。預診不久就被證實。

35 1
As for the relatively fixed symbols, this example gives a fair idea of their general nature. There are a great many of them, and all are individually marked by subtle shifts of meaning.

至於這個相對固定的象徵,這個例子讓我們清楚瞭解這些象徵的一般的性質。這些象徵有很多,一切都是個別被標示,根據意義的微妙改變。

It is only through comparative studies in mythology, folklore, religion, and philology that we can evaluate their nature scientifically. The evolutionary stratification of the psyche is more clearly discernible in the dream than in the conscious mind. In the dream, the psyche speaks in images, and gives expression to instincts, which derive from the most primitive levels of nature.

只有憑藉神話,民間傳說,及文學的比較研究,我們才能夠使用科學方法,評估這些象徵的特質。心靈的進化的階層化,在夢裏,比在意識的心靈裏,更加清楚地被覺察。在夢裏,心靈使用意象談話,並且表達本能。這些本能從自然最原始的層出獲得。

Therefore, through the assimilation of unconscious contents, the momentary life of consciousness can once more be brought into harmony with the law of nature from which it all too easily departs, and the patient can be led back to the natural law of his own being.

因此,透過無意識內容的吸收,意識的暫時的生命,能夠再一次跟自然的法則互相和諧。它很容易脫離自然的法則,而且病人能夠被引導回到他自己生命實存的自然法則。

352
I have not been able, in so short a space, to deal with anything but the elements of the subject, I could not put together before your eyes, stone by stone, the edifice that is reared in every analysis from the materials of the unconscious and finally reaches completion in the restoration of the total personality.

在如此短暫的時間,我所能處理的僅是這個題目的因素。我無法根據無意識的材料,將每一個精神分析所建立的華廈,一石一石地堆聚在你們面前,這個精神分析建立的華廈,在恢復整體人格時,最後將大功告成。

The way of successive assimilations goes far beyond the curative results that specifically concern the doctor. It leads in the end to that distant goal which may perhaps have been the first urge to life: the complete actualization of the whole human being, that is, individuation. We physicians may well be the first conscious observers of this dark process of nature. As a rule we see only the pathological phase of development, and we lose sight of the patient as soon as he is cured. Yet it is only after the cure that we would really be in a position to study the normal process, which may extend over years and decades.

連續的吸收的方式,遠超過明確地跟醫生有關的治療的結果。它最後導致遙遠的目標。這個遙遠的目標可能就是生命的第一階段:整個人類實存的完整的實現,換句話說,就是個體化。我們醫生很有理由是第一位從意識角度,觀察人的天性的這個黑暗的過程。通常,我們看到僅是發展的病理的部分。當病人一被治療好,我們又對他視而不見。

Had we but a little knowledge of the ends toward which the unconscious development is tending, and were the doctor’s psychological insight not drawn exclusively from the pathological phase, we should have a less confused idea of the processes mediated to the conscious mind by dreams and a clearer recognition of what the symbols point to.

假如我們僅是略微知道,無意識發展朝向的這些目的,假如醫生的心理的洞見,沒有被從病理的部分,專注地獲得,我們對於藉由夢,間接傳送給意識心靈的過程,應該有比較清楚的觀念。而且會更清楚地承認象徵指向什麼。

In my opinion, every doctor should understand that every procedure in psychotherapy,
and particularly the analytical procedure, breaks into a purposeful and continuous process of development, now at this point and now at that, and thus singles out separate phases which seem to follow opposing course. Each individual analysis
by itself shows only one part or one aspect of the deeper process, and for this reason nothing but hopeless confusion can result from comparative case histories. .For this reason, too, I have preferred to confine myself to the rudiments of the subject and
to practical considerations;, for only in closest contact with the everyday facts .can we come to anything like a satisfactory understanding,

依我之見,每一位醫生應該瞭解,心理治療的每一個過程,特別是分析的過程,可細分為有目的及繼續的發展過程。有時在這個時刻,有時在那個時刻。醫生因此挑選出似乎會遵照相反途徑的分開的部分。每個個人的精神分析本身顯示的,僅是較深過程的一部分或一方面。也因為這個理由,我比較喜歡限制我自己於這個題目的基礎,及實踐時的考量。因為只有在跟日常的事實有密切的接觸,我們才能獲得任何像是令人滿意的瞭解。

雄伯譯
32hsiung@pchome.com.tw
https://springhero.wordpress.com

巴岱伊論尼采 20

May 29, 2011

Bataille 20

Bataille on Nietzsche
巴岱伊論尼采

PART II
Summit and Decline
巔峰與衰微
III
It would be terrible to still believe in sin; on the contrary everything we do, if we need to say this a thousand times, is innocent.
 1881-82
依舊相信原罪是非常可怕。相反的,每一我們所做的事情都是無罪的,即使我們需要說這句話一千遍。
—1881—1882

More often than the sacred object, desire has as its object the flesh; and in carnal desire, an interplay of “communication” appears in all its stringent complexity.

比起神聖的客體還要時常,欲望擁有肉身作為它的客體。在肉體的欲望上,一個「心靈交流」的互相運作出現在所有它的錯綜複雜中。

In the carnal act, we taint the limit of our being even while, in the process tainting ourselves, we cross it.

在肉身的行動裏,我們污染我們生命實存的極限,即使我們跨越過這個極限,
在污染我們自己的過程。

THE SOVEREIGN desire of beings is what is beyond being. Anguish is the feeling of danger related to this inexhaustible expectation.

生命實存的統治欲望,就是超越生命實存的東西。痛苦是跟永無窮盡的期望的危險的感覺。

In the realm of sensuality, a being of flesh is the object of desire. Although, in that being, what attracts isn’t immediate being but a wound, a break in the body’s integrity, the orifice of filth. This wound doesn’t precisely risk life–only life’s integrity and its purity.
在感官的領域,一個肉身的生命實存就是欲望的目標。雖然在那個生命實存,吸引人的東西,並不是當下的生命實存,而是一種創傷,一種在身體的尊嚴的中斷,骯髒的洞口。這個創傷確實並沒有冒生命的危險,而只是冒生命的尊嚴與它的純淨。

It doesn’t kill, it sullies. What is disclosed in defilement doesn’t differ substantially from what is revealed in death–the dead body and excreted matter are both expressive of nothingness, while the dead body in addition participates in filth. Excrement is the dead part of me I have to get rid of, by making it disappear, finally annihilating it. In sensuality as in death, moreover, nothingness in itself isn’t what attracts us.

 

它並沒有殺戮,它只是沾汙。在沾汙中被顯露的,實質上跟在死亡裏被揭露的沒有什麼兩樣。死掉的身體跟被排放的糞便,兩者都表達空無。除外,死掉的身體參與骯髒。糞便是我的死掉的部分。我必須排除它,讓它消失,最後消滅它。而且,在感官裏,如同在死亡裏,空無的本身,並不是吸引我們的東西。

What captivates us about death, leaving us overwhelmed but silently possessed of a feeling of sacredness or voidness, isn’t the dead body as such. If we see (or see in our imaginations) the horror of death as an actuality–the cadaver plain and simple, and its decay— we experience only disgust. The high-minded respect, calmness, even the gentle reverence with which we offer tribute, is related to artificial aspects. Hence the apparent serenity of a dead person whose jaw a couple of hours earlier was wrapped shut.

關於死亡,吸引我們的東西,並不是死去的身體本身。它使我們被壓倒,但是默默擁有一種神聖或是空無的感覺。假如我們看見,(或是使用我們的想像看見),死亡的恐懼,純然作為屍首及其腐爛的現實,我們只是經驗到厭惡。崇高心靈的尊敬,即使是溫和的尊敬,我們用以表達的尊敬,跟人為的方面是相關的。因此,這是一個死者的明顯的安詳,他的下顎早先幾個小時,被覆蓋關閉。

It’s the same with sensuality–a transposition is required in order for us to be attracted to nothingness. We’re horrified by excretions, even insurmountably disgusted. We limit ourselves to being attracted to a condition wherein a transposition is possible–to being drawn to a nakedness that we can choose to see as immediately attractive for reasons of skin tone or formal purity.

對於感官也是一樣—它需要被轉換,為了讓我們被吸引到空無。我們被糞便所驚嚇,甚至感到厭惡萬分。我們限制我們自己被吸引到一種情況。在那個情況,轉換是可能的。我們限制我們自己被吸引到一種赤裸。我們選擇將這種赤裸,看著為立即迷人的東西,因為皮膚的色調或整齊的純淨。

The obscenity of bodies derives from a disgust with excretion, put aside out of shame, while at the same time we ignore the formal ugliness of the organs. Obscenity is a zone of nothingness we have to cross–without which beauty lacks the suspended, risked aspect that brings about our damnation. Attractive, voluptuous nakedness finally triumphs when defilement causes us to risk ourselves (though in other cases, nakedness fails because it remains ugliness wholly at the level of defilement).

身體的可憎來自對於糞便的厭惡,由於羞愧,它被擺置一邊。同時,我們忽略器官的外形上的醜陋。身體的可憎是我們必須越過的一個空無的地區。假如沒有這個地區,美麗會缺乏被懸置,被冒險的一面。這一面會導致我們的詛咒。迷人而性感的赤裸最後會戰勝,當污穢引起我們冒險自己(雖然在其他情況,赤裸會讓我們失望,因為在污染的層次,從整體來看,它依舊是醜陋的。)

雄伯譯
32hsiung@pchome.com.tw
https://springhero.wordpress.com