可能不是類似 217c

可能不是類似 217c

On a Discourse that might not be a semblance

可能不是類似的真理論述

Jacques Lacan
雅克 拉康

Seminar 4: Wednesday 17 February 1971

You will see, if you refer to the text of Meng-Tzu, you have two ways of doing it, you can find it on the one hand in an edition that in short is very good which was produced by a Jesuit at the end of the 19th Century, someone called Wieger, in an edition of the Four fundamental books of Confucianism.

你們將會看出,假如你們提到孟子的文本,你們有兩種方式做到,一方面,你們能夠找到它,在這個版本,總之,非常好的版本,由耶穌會出版,在十九世紀末,某一位名叫威吉爾的人,在「儒家四書」的版本。

You have another way, which is to get hold of this Mencius on the mind, which was published by Kegan Paul in London. I do not know if nowadays there are a lot of copies still available, as they say, but after all it is worth the trouble, why not, to try to get it for those who might be curious to consult something that is so fundamental, for a certain illumination of a reflection on language which is the work of a neo-positivist and which is certainly not negligible. Mencius on the mind, therefore, by Richards, can be found in London at Kegan Paul.

你們還有另外一種方式,那就是找到這本「孟子論心」,由倫敦的凱甘、保羅出版。我不知道是否今天據說依舊還有許多版本可用,但是畢竟這是值得我們費點心嘗試找到它,給那些對於如此基本的問題,有請教的好奇心的人。對於語言的反思獲的某種的啟明。對於語言的反思是新實證主義的工作,確實是不容忽視的。因此,李察茲的「孟子論心」在倫敦的凱甘、保羅出版社找到。

And those who find it worthwhile to take the trouble of getting a copy, if they cannot
get the book, could get perhaps a photocopy, and they will understand all the better a certain number of references that I will make to it this year because I will come back to it.

那些願意費心去找到這一個本的人,假如他們找不到,或許可以去影印一下。他們將會更加瞭解某些的指稱,我今年會提到它們,因為我會回頭談論它。

It is one thing then to speak about the origin of language, and another thing of its link to what I am teaching, to what I am teaching in conformity with what I articulate, what last year I articulated, as the discourse of the analyst.

談論到語言的起源是一回事,談到它跟我教學內容的相關,跟我作為分析師的真理論述的教學相關,以便跟我現在所表達,及去年所表達的相吻合,又是另外一回事。

Because you are well aware, linguistics began with Humboldt with this sort of prohibition, not to ask oneself the question of the origin of language, otherwise one would certainly go astray. It is no small thing that someone should have noticed at
the height of the period of developmental mythmaking, this was the style at the beginning of the 19th Century, should have posited that nothing would ever be situated, established, articulated, about language, if one did not start first of all by forbidding the questions of (61) origin.

因為你們心知肚明,語言學開始于漢伯特,帶著這種禁止,不要詢問自己語言的起源的問題,否則我們一定會迷失。這就茲事體大,某個人竟然會注意到,在發展的製造神話的顛峰時期,這是十九世紀開始的風格,竟然有人會提出:關於語言,沒有東西將會被定位,被建立,被表達,假如我們沒有首先禁止起源的問題。

It is an example which might well have been followed elsewhere, this would have avoided us a lot of lucubrations of the type called primitivist. There is nothing like a reference to the primitive to…make thinking more primitive. It is what regularly
regresses to the very measure of what it claims to discover as primitive.

這一個例子,很有可能從別的地方追尋下去,這本來可以讓我們避免許多的所謂探討原始起源的人孜孜窮研。提到原始起源是最為貼切不過的事、、、它讓人想到更原始起源。這就是為什麼我們不時地退回到衡量它所宣稱的發現,作為原始起源的東西。

The discourse of the Analyst, I have to tell you, because in short you have not heard it, the discourse of the Analyst is nothing other than the logic of action. Why have you not heard it? Because in what I articulated last year with these little letters on the
board, in this form, the small o over the S2 and of what happens at the level of the
analysand, namely, the function of the subject in so far as he is barred and in so far as what he produces as signifiers, and not just any ones, master signifiers.

精神分析師的真理論述,我必須告訴你們,因為總之,你們沒有聽見過它。精神分析師的真理論述道道地地就是行動的邏輯。為什麼你們沒有聽見它呢?因為我去年所表達的,以這些小字母,書寫在黑板上,以這個形式,小客體o在第二生命主體的上方,在受分析者的層次,換句話說,生命主體的功用。因為他被禁止,因為他產生作為能指的東西,不僅是任何其他能指,主人的能指。

It is because it was written like that, because I wrote it down on many occasions, it is for that very reason that you did not hear it. It is in this way that writing is differentiated from speaking, and it is necessary to put the word back into it and to butter it up seriously, but naturally not without fundamental drawbacks for it to be heard. One can write then a whole pile of things without them reaching any ear. It is nevertheless written.

這是因為它像那樣被書寫,因為我書寫它在許多場合。因為那個理由,你們沒有聽到它。以這種方式,書寫跟言談被區別出來。我們有需要將這個字放回言談,對它肅然起敬。但是當然,讓言談被聽見,並不是沒有基本的缺點。我們因此書寫一整堆疊事情,而沒有讓它們到達任何的耳朵。可是,它仍然被寫下。

That is even the reason that I called my Ecrits as I did. That scandalised, like that,
sensitive people and not just anyone. It is very curious that the person that this literally threw into convulsions was a Japanese woman. I will deal with that later.
Naturally here, it did not give anyone convulsions, the Japanese woman that I spoke about is not here.

這甚至就是這個原因,我為什麼要給予我的精神分析論文集的標題。像那樣的受到譭謗者,是敏感的人,不僅是任何人。耐人尋味的是,實質上被拋入這些災禍的這個人,是一位日本女人。我後來處理那件事情。當然在此,我的演講並沒有給任何人帶來災禍。我提到的那位日本人不是在這裏。

And anybody at all, who comes from that tradition, will be able I think on this occasion to understand why this kind of effect of insurrection was produced. It is through the word of course that the path towards writing is opened up.

從那個傳統來的任何人,我認為在這個場合,他將能夠瞭解為什麼這種造反的影響會被產生。當然是憑藉著文字,朝向書寫的途徑被展開。

If I entitled my Ecrits that, it is because they represented an attempt, an attempt at writing, which is very sufficiently marked by the fact that it culminated in graphs. The
trouble, is that, is that people who claim to give a commentary on me start immediately from the graphs. They are wrong, the graphs are only understandable in function, I would say, of the slightest effect of style of the aforesaid Ecrits, which are in a way the steps to reach it.

假如我替我的「精神分析論文集」定如此書名,那是因為它們代表一種嘗試,嘗試要書寫。書寫根據這個事實是非常顯著的:它以圖形到達顛峰。麻煩的事是,宣稱對我給予評論的人,立刻就從圖表開始。他們錯了,圖表僅是以上所說的「精神分析論文集」,它的風格的些微影響的功用可瞭解的部分,我不妨這樣說,這些圖表在某方面僅是到達它的步驟。

As a result of this the written, the written taken up all by itself, whether it is a matter of one or other schema, the one that is called L or any other one whatsoever, or the big graph itself, presents an opportunity for all sorts of misunderstandings. What is at stake is a (62) word, in so far as, of course, and why, it tends to clear the way to
these graphs that is at stake. But it would be well not to forget this word, for the reason that it is the very one that is reflected by the analytic rule which is as you know, speak, speak, speak. It is enough for you to speak, here is the box from which there come all the gifts of language, it is a Pandora‟s box.

由於這樣的結果,這些書寫,本身被從事的這些書寫,無論是某個基模的問題,被稱為的L基模,或是任何其他基模,或是這個大的圖形本身,都提供一個機會,導致各種的誤解。岌岌可危的是,一個字。當然,這個字傾向於澄清岌岌可危的圖形的途徑。但是我們最好不要忘記這個字,理由是:就是這個字被精神分析的規則所反映。你們知道,這個字就是「言談」「言談」「言談」。你們能夠言談就很足夠,在此是包裝各種語言禮物的這個盒子,這是潘朵拉的盒子。

What is the relationship then with these graphs? These graphs of course, no one has yet dared to go that far, these graphs in no way show you anything whatsoever that allow you to return to the origin of language. If there is something that appears there immediately, it is that not alone do they not give it, but they do not promise it either.

跟這些圖形的關係是什麼呢?當然是這些圖形,沒有人膽敢探索的這麼深入。這些圖形跟你們顯示任何東西,容許你們回到語言的起源。假如有某件東西馬上出現在那裏,那不僅是他們沒有給予它,而且他們也沒有許渃它。

What is going to be at stake today is the situation with respect to the truth that results from what is called free association, in other words a free use of the word. I have never spoken about it except with irony.

今天岌岌可危的事是關於真理的這個情況。因為所謂的自由聯想所造成的真理,換句話說,自由地使用文字。我從來沒有談論到真理,除了以反諷的方式。

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

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