可能不是類似 217g

可能不是類似 217g

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

The person who reminded me about the thing in connection with the flute, also pointed out to me that for singing, where in appearance there is no instrument, this is why singing is particularly interesting, it is because here too you have to divide your body, that you divide two things which are quite distinct, in order to be able to sing, but which usually are absolutely synergetic, namely, the placing of the voice and breathing.

提醒我有關吹簫這件事的人,也跟我指出,就唱歌而言,外表上沒有樂器。這就是為什麼唱歌特別有趣,這是因為在此你們必須區分你們的身體,你們區分兩件完全不同的東西,為了要能夠唱歌。但是通常他們絕對是協調的,也就是聲音跟呼吸要一致。

Good! These primary truths which I did not need to be reminded of, because moreover I told you that I had my last experience of it with a golf club, this is what leaves open, as a question, whether there is still somewhere a knowledge of the
instrument phallus.

好!這些基本的真理,我不需要被人提醒,因為我也告訴你們,我上一次打高爾夫球的經驗。這就是攤開作為問題的地方,是否某個地方有陽具這個樂器的知識。

Only the phallus instrument is not an instrument like the others, it is like singing, the phallus instrument, I already told you that it is not at all to be confused with the penis.

只是陽具這個工具,並不像其他樂器那樣的工具。它像唱歌,陽具的樂器。我已經告訴過你們,陽具根本不要跟陰莖混淆在一塊。

The penis, for its part, is regulated by law, namely, by desire, namely, by surplus enjoying, namely, by the cause of desire, namely, by phantasy. And this, the supposed
knowledge of the woman who is supposed to know encounters a problem (un os) precisely the one that the organ is lacking, if you will allow me to continue in the same vein.

陰莖就本身而言,是被法則,被欲望規範,也就是被剩餘享樂規範,也是被欲望的原因,換句話說,被幻見規範。被認為應該知道的女人的被認為的這個知識,遭遇到一個問題,確實是這個問題:這個器官是欠缺的,容我以同樣的心情繼續說。

Because in certain animals there is one of bone. Yes! Here there is a lack, it is a missing bone, it is not the phallus, it is desire or its functioning. The result is that a
woman has the testimony of her insertion into the law, of what supplies for the relationship, only through the desire of the man.

因為在某些的動物,陽具有骨頭。是的!在此有一個欠缺,骨頭的欠缺,它並不是陽具,它是欲望,或是它的功用。結果是,女人擁有她插入法則的這個證詞,供應作為這個關係,僅是透過男人的欲望。

Here it is enough to have a tiny little bit of analytic experience to be certain of it, the desire of the man, as I have just said, is linked to its cause, which is surplus enjoying, or again as I put it on several occasions, if it has its source in the field of…from which everything starts, the effect of language, in the desire then of the Other, and the woman, on this occasion, one sees that it is she who is the Other.

在此,我們只要擁有一點點精神分析經驗,我們就足夠確定它,如同我剛剛說過的,男人的欲望是跟它的原因連接在一塊,那就是剩餘享樂。或者,如同我在好幾個場合表達的,假如它擁有它的來源,是在、、、的領域。從那裏,每一樣東西開始,語言的效果,在大它者的欲望,女人在這個場合,我們看到,她就是大它者。

Only she is the Other from a completely different source, from a completely different register than her knowledge, whatever it may be. (70) Here then the phallic instrument is posited, with inverted commas, as “cause” of language, I did not say the origin.

只是她就是大它者,從一個跟她的知識完全不同的來源,從一個完全不同的銘記,無論那是什麼。在此,陽具的工具被提出,以倒轉的引號,作為語言的「原因」,我並不是說這個器官。

And here, despite the late hour, good God, I will go quickly, I will point out the
trace that one can have of it, namely, the maintaining, whatever you may wish, of a prohibition on obscene words.

在此,儘管時間很晚了,我的天,我要講快一點。我將指出我們能夠擁有的這個痕跡,換句話說,禁止講低俗話語的這個禁忌維持,不管你們怎麼希望。

And because I know that there are people who are waiting for this something that I
promised them, to make an allusion to Eden, Eden, Eden, ah! And to say why I do not sign, what are they called, these things, these petitions, in this connection, the fact is, it is certainly not because my esteem for this attempt is lukewarm. In its way, it is comparable to my Ecrits. Except that it is much more despairing; it is completely
hopeless to language the phallic instrument. And it is because I consider it as being hopeless at this point that I also think that nothing but misunderstandings can develop around such an attempt. You see that my rejection is placed at a highly theoretical point on this occasion.

因為我知道,有些人等待我許諾給予他們這個東西,跟他們提到伊甸園,伊甸園,伊甸園,哈!說我為什麼不替這些東西,這些懇求背書,關於這一點,那確實不是因為我對對這種企圖不是很熱衷。在這方面,它可類比我的「精神分析論文集」。除了它更加令人絕望,要將陽具的工具用語言表達是沒有希望。這是因為我認為在這個時候表達它是沒有希望的。我也認為,環繞這樣一個企圖發展,除了誤解,沒有別的。你們看出,在這個場合,我的拒絕被放置在非常理論的地方。

What I want to get to is this: from where does one question the truth?

我想要讓人瞭解的是:我們從哪里質疑這個問題?

Because the truth can say whatever it wants. It is the oracle. That has always existed, and after that, we can only do the best we can.

因為真理能夠說它所要說的話。那就是預言。預言始終存在。說出預言後,我們僅能盡人事而聽天命。

Only there is a new fact, huh? The first new fact ever since the oracle has been functioning, namely, from all time. The new event is one of my writings called The Freudian thing where I indicated something that no one had ever said, huh? Only since it is written, naturally you have not heard it. I said that “the truth speaks I, la vérité parle Je.”

只是這裏有一個新的事實,呵呵?自從有預言以來,也就是自古以來,這第一個新的事實一直在發揮功用。這個新的事件就是被稱為「佛洛伊德的真實界」的我的著作。在裏面,我指示某件沒有別人說過的東西,呵呵?只是自從它被書寫以來,當然你們並沒有聽過它。我說:「真理說我!」

If you had given its weight to this kind of polemical luxuriance that I carried out to present the truth as that, I no longer even know what I wrote, like coming into a room to the sound of a shattering mirror, that would perhaps have opened your ears. This sound of breaking mirrors does not strike you in something written. It is nevertheless
rather well written, this is what is called an effect of style.

假如你們重視這種我從事的高談闊論,為了呈現像那樣的真理,我甚至不再知道我寫的東西,就像聽到鏡子破碎的聲音,進入一個房間,那本來可能會讓你們豎耳傾聽。書寫的東西,無法像這種破碎鏡子的聲音,給予你們印象。可是,它仍然是寫得很好,這就是所謂風格的影響。

This would certainly have helped you to understand what is meant by “the truth speaks I”.

這確實會幫助你們瞭解,這是什麼意思:「真理說我!」

That means that you can say thou to it and I am going to explain what use that is to you. You are going to think of course that I am going to tell you that it can be used for a dialogue. It is a long time now since I said that there was no dialogue. And with the truth, naturally, still less.

那意味著,你們能夠對真理說「你」。我將要解釋,這對於你們有什麼用途。當然,你們將會認為,我將告訴你們,它可以被用來作為對話。很久以前,我說過:沒有對話。當然,就真理而言,尤其沒有對話。

Nevertheless, if you read something La Métamathématique by Lorenzen, I brought it along, it is published by Gauthier-Villars et Mouton. Good! And then I am even going to indicate the page where you will see some very clever things.

可是,假如你們閱讀羅連岑的「形上數學」,我帶一本來這裏,它由牟敦出版社發行。好吧!我甚至要指出這一頁,你們將會看到很清楚的東西。

They are dialogues, they (71) are written dialogues, namely, that it is the same person who writes the two rejoinders. It is a quite particular dialogue, only it is very instructive.

它們是一些對話,它們是被書寫的對話。也就是說,同一個人寫下兩邊的對話。這是很特別的對話,只是非常說教式的。

雄伯譯
32hsiung@pchome.com.tw
http;//springhero.wordpress.com

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