拉康論移情 1123d

拉康論移情 1123d

THE SEMINAR OF JACQUES LACAN BOOK VIII
拉康研討班第八冊

Transference 論移情

1960 – 1961
Translated by Cormac Gallagher from unedited French typescripts
Cormac Gallagher 根據未編輯的法語錄音英譯

Seminar 2; Wednesday 23 November 1960

But he was all the same a rather special one. Imagine that it is somebody like Mr. Massignon and who at the same time is Henry Miller. That would
produce a certain effect. It would lead to some difficulties for Jean-Jacques Pauvert who would have published this work.

但是他仍然是一位相當特別的教授。想像某位像是馬西倫及同時又是亨利、密勒的人,那會產生某種的影響,引起雅克、保波特某些的困難,他本來想出版這本著作。

Let us recall this at the moment when it is a question of noting
that this astonishing work has been transmitted to us throughout
the centuries by the hands of what we should call in different ways different kinds of benighted friars, which means that we have without any doubt the complete text.

讓我們提醒這一點,問題是要注意到,這種令人驚奇的著作,經過好幾世紀,傳遞給我們,以不同方式,經由我們所謂的不同種類欠缺知識的僧侶手中。這意味著,無可置疑地,我們擁有完整的文本。

Well! That is what I thought, not without a certain admiration,
in leafing through this admirable edition which Henri Estienne
gave us of it in a Latin translation.

呵呵!這就是我所想的,不無帶著某些崇拜之情,當我在翻閱這個令人崇拜的版本,亨利、耶提尼給予我們,從拉丁文翻譯。

And this edition is definitive enough for there still to be now, in all the different learned, critical editions, it is already, this edition, the perfect critical one whose pagination is given to us.

這版本足夠明確讓不同學者的批評版本,現在依舊出現這裏。我們被給予這個版本,完美的批評版本的頁碼。

Those who are coming to this for the first time, should know that the
little 272a or others, by which you see noted the pages to which
you should refer, is only the pagination of Henri Estienne (1578).

那些第一次來這裏的那些人應該知道:在272頁左右,你們看到有頁數被注明,你們應該參照一下。這是亨利 耶提尼的唯一頁碼。

Henri Estienne was certainly not benighted, but one finds it difficult to believe that someone who was capable (this was not all he did) of devoting himself to producing such monumental editions [had an] openness to life such that he could fully appreciate the contents of what there is in this text, I mean in so far as it is above all a text about love.

亨利 耶提尼確定並不是欠缺知識,但是我們發現我們很難相信:能夠專注精力來產生這部钜作版本的人(未必是他一人之功),會公開接受這樣的生活,他才能夠欣賞這個文本裏面的內容。我的意思,這尤其是有關愛的文本。

At the same epoch – that of Henri Estienne – other people were interested in love and I can tell you quite frankly: when I spoke to you last year at length about the sublimation of the love of women, the hand which I was holding invisibly was not that of Plato nor of some erudite person, but that of Marguerite of Navarre.

在相同的時代—亨利 耶提尼的時代—還有其他人對於愛感到興趣,我相當坦白地告訴你們:當我去年跟你們詳細地談論有關女人的愛的昇華,我手裏隱形握著的,並不是柏拉圖的版本,也不是某位博學之士的版本,而是瑪格麗特的版本。

I alluded to it without insisting. You should know, for this sort of banquet, of sumposion also which her Heptameron is, she carefully excluded these sort of people with dirty nails who were emerging at the time and renewing the content of the libraries.

我提到它,但是可有可無。你們應該知道,對於這種的宴會,也是一種饗宴,她的短篇小說文集,她小心排除當時出席手指甲骯髒的人,然後再重新按排圖書的內容。

She only wants knights, lords, personages who, in speaking about love speak about something that they had time to live.

她只接納騎士、貴族、名人。當談論到愛時,這些人談到他們有時間去生活的事情。

And also in all the commentaries which have been given about the Symposium it is indeed this dimension which often seems to be lacking that we thirst after. It does not matter.

而且,關於這種「饗宴」,所被給予所有的評注,確實就是我們渴望的這個維度,往往似乎是欠缺的。這無關緊要。

(7) Among those people who never doubt that their understanding – as Jaspers says – attains the limits of the concrete-tangible comprehensible, the story of Alcibiades and Socrates has always been difficult to swallow.

那些人從來沒有懷疑,他們的理解力—如同哲學家亞斯培所說—他們的理解力遭遇具體明白才可理解的這些限制。阿西比底斯與蘇格拉底的故事,總是讓他們很難接受。

As testimony I will only take the following: that Louis le Roy, Ludovicus rejus, who is the first translator into French of these texts which were just emerging from the orient for western culture, quite simply stopped there, at the entry of Alcibiades. He translated nothing after that.

作為證詞,我僅是接受以下:路易士 雷羅是第一位將這些文本翻譯成法文的翻譯者。這些文本剛剛從東方出現在西方文化,就是停頓在那兒,在阿西比底斯進入饗宴的地方。後面部分,他根本就不翻譯了。

It seemed to him that enough beautiful discourses had been made
before Alcibiades entered. Which indeed is in fact the case
moreover.

他覺得,在阿西比底斯進入饗宴之前,那些論述已經足夠優美。而且,事實上,情況確實如此。

Alcibiades appeared to him as something added on, apocryphal, and he is not the only one to have behaved in this way. I will spare you the details. But Racine received one day from a lady who had been working on a translation of the Symposium a manuscript to look over. Racine who was a sensitive man had considered that as untranslatable and not alone the story of Alcibiades but all the Symposium.

他覺得,阿西比底斯是某件被增添的東西,是偽造的。他並不是唯一以這種方式表現的人。細節我就不再多說了。但是有一天,拉辛從一位從事翻譯「饗宴」的女士那裏,收到要審閱的原稿。拉辛是一位敏感的人,他認為,不但是阿西比底斯,而且整部「饗宴」是不可翻譯的。

We have his notes which prove that he had looked very closely at the manuscript which had been sent to him; but as regards redoing it, because it was a question of nothing less than redoing it (it needed somebody like
Racine to translate the Greek), he refused.

我們擁有他的注釋證明,他曾經很仔細閱讀寄給他的原稿。但是關於修正它,因為問題道道地地就是要修正它,(要翻譯拉丁文,當非拉辛莫屬),他拒絕了。

A small thing for him. Third reference. I have the good luck to have found a long time ago, in a corner, handwritten notes from the course given by Brochard on Plato.

對他,這是小事。第三個資料。我很幸運很久以前就已經找到,在一個角落,用手書寫的注釋,從研究柏拉圖的布羅查教授所開的課程。

It is very remarkable, these notes are very well taken, the writing is exquisite. In connection with the theory of love, Brochard of course refers to all the appropriate things: the Lysis, the Phaedrus, the Symposium.

非常引人注意的,這些注釋小心從事,書寫精美。關於愛的理論,布羅查當然會提到各種適當的事情:柏拉圖的「論友誼」「論愛情」及「饗宴」。

Above all the Symposium. There is a very well done operation of
substitution when one arrives at the Alcibiades affair. He links up, he switches things onto the Phaedrus which, at that moment takes up the baton. He does not take responsibility for the story of Alcibiades.

尤其是「饗宴」。當我們談到阿西比底斯的情事,他巧妙地掩飾。他連接,他轉接到菲德拉斯的「論愛情」。就在那個時刻,他侃侃而談。他不負責阿西比底斯的故事。

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

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