拉康论移情 1123f

拉康論移情 1123f

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

Since things can be written down, the things that must be remembered are for us in what I have called kilograms of language namely, piles of books and heaps of papers.

因為事情能夠被寫下來,必須被記住的事情,對於我們而言,在於所謂的「幾公斤的語言」,也就是一大堆的書跟一大堆的論文。

But when paper was rarer, and books much more difficult to fabricate and to diffuse, it was an extremely important thing to have a good memory, and – as I might say – to experience everything that had been heard in the register of the memory which conserves it.

但是當論文較罕見,書籍更加困難建構及散播時,擁有好的記憶就極端重要—我不妨說—要經驗每一樣曾經聽過的事情,銘記在保存它的記憶裏。

And it is not only at the beginning of the Symposium but in all the traditions that we know that we can see the testimony that the oral transmission of science and of wisdom is absolutely essential there.

這不僅是「饗宴」的開始,而且是所有的傳統的開始。我們知道,我們能夠看見這個證詞,科學與智慧的口耳相傳,在那裏是絕對重要的。

It is because of this moreover that we still know something about it, it is in the measure that writing does not exist that oral tradition functions as a support.

而且,因為這個,我們依舊知道某件關於它的事情。在書寫並不存在之時,口耳傳遞的傳統充當一種支持。

And it is indeed to this that Plato referred in the mode in which he presents to us…. in which the text of the Symposium comes to us. He has it recounted by someone who is called Apollodorus.

柏拉圖的確提到這個,在呈現給我們的模式裏。在裏面,「饗宴」的文本來到我們這裏。他要求某位名叫阿保洛得拉斯的人,將它講述下來。

We are aware of the existence of this personage. He exists historically and this Apollodorus who is made to speak by Plato (because Apollodorus speaks) is supposed to come at a time dated at about a little more than thirty years before the appearance of the Symposium if one takes the date of about 370 for the publication of the Symposium.

我們知道這個名人的存在。他存在於歷史上,這位阿保洛得拉斯,柏拉圖要求他言說,(因為阿保洛得拉斯言說)。他出現的時間應該是在「饗宴」出現前三十幾年,假如我們從「饗宴」的出版,大約是370年來推算日期。

It is before the death of Socrates that there is placed what Plato tells us is said at that moment that there is to be transmitted by
Apollodorus this account about what happened, again fifteen years
earlier than the moment when he is supposed to have received it
because we have reasons for thinking that it was in 416 that there took place this so called sumposion at which he assisted.

在蘇格拉底死亡之前,柏拉圖告訴我們的話,被擺放在那裏,這個講述應該被阿保洛得拉斯傳遞,關於所發生的事情,比他應該接收它的這個時刻早十五年。因為我們有理由認為,那是416年,他幫助記錄的所謂「饗宴」被舉行。

It is therefore sixteen years after that a personage extracts from his memory the literal text of what is supposed to have been said.

因此是十六年以後,一位名人從他的記憶抽取,有關應該被說的實質的文本。

Therefore, the least that can be said, is that Plato takes all the measures necessary to make us believe at least in what was commonly practised and which is still practised in these phases of culture, namely what I called brain recording.

因此,至少能夠被說的是,柏拉圖採取所有必須要的措施,為了讓我們至少相信,在文化的這些部門,共同被做及依舊被做到。換句話說,腦筋記錄。

He underlines that this same personage, Aristodemus … that some of
(10) the tape had been damaged, that there may be gaps at certain
points.

他強調,這個相同的人物,亞力斯多芬、、、有些錄音帶已經被損壞,為了讓某些要點之間有空隙。

All of this obviously does not at all settle the question of historical veracity but has nonetheless a great verisimilitude.

所有這個顯而易見絲毫沒有解決歷史真實性的問題,可是它仍然非常逼真。

If it is a lie, it is a beautiful lie. Since on the other hand it is obviously the work of love, and that, perhaps we will come to see there being highlighted for us the notion that after all only liars can appropriately reply to love, even in this case the Symposium would respond certainly to something which is like (this on the contrary is bequeathed to us without ambiguity) the elective reference of the action of Socrates to love.

假如這是一個謊言,這是一個美麗的謊言。因為在另一方面,顯而易見,愛的工作,或許我們將會漸漸看出,它跟我們強調這個觀念:畢竟,僅有說謊者能夠適當地回答愛,即使在這個情況,「饗宴」確實會回應像是蘇格拉底選擇性地提到愛,(相反地,這件東西毫無曖美的留給我們)。

This indeed is why the Symposium is such an important testimony.

這的確是為什麼「饗宴」是如此重要的一個證詞。

We know that Socrates himself testifies, affirms that he really does not know anything (no doubt the Theages in which he says it is not one of Plato’s dialogues but it is all the same a dialogue of someone who wrote about what was known about Socrates and what remained of Socrates) and Socrates in the Theages is attested to have expressly said that he knew nothing in short except “this little bit of science, smikrou tinos mathematos” which is that of “ton erotikon, the things of love”. He repeats it in these very terms, in terms which are exactly the same at a point in the Symposium.

我們知道,蘇格拉底本人證實,肯定他確實一無所知(無可置疑,在「希吉」的章節,據說並不是柏拉圖的對話之一,但是它仍然是某個人的對話,裏面寫到蘇格拉底及其殘留的軼事。)在「希吉」章節,蘇格拉底被證實曾經令人動容地說:總之,他一無所知,除了「這一點智慧」,那就是說「愛的情事」。他重複它,用這些術語,這些術語跟「饗宴」裏的某一要點相同,

The subject then of the Symposium is this… the subject had been
proposed, put forward by a personage called neither more nor less
Phaidros.

「饗宴」的主題因此是這個、、、這個主題曾經被建議,但是被一位名人提出,他的名字道道地地就是費得洛斯。

Phaidros will also be the one who has given his name to another dialogue, the one to which I referred last year in connection with the beautiful and in which there is also question of love (the two are linked in Platonic thought).

費得洛斯也是這個人,另外一個對話錄的標題。這個標題我去年提到,關於美的事物。在裏面,也談到愛的問題(在柏拉圖思想裏,美與愛息息相關。)

Phaidros is said to be pater tou logou, “the father of the subject” (177d),
in connection with what is going to be dealt with in the Symposium, the subject is the following: in short what use is it to know about love? And we know that Socrates claims to know nothing about anything else.

費得洛斯據說是「這位元主題之創導者」,關於在「饗宴」裏將要被處理的東西,這個主題如下:總之,瞭解愛有什麼用途?我們知道,蘇格拉底宣稱關於愛以外的事情,一無所知。

It is all the more striking to make this remark which you will be able to appreciate with its proper value when you refer to the text: you will see that Socrates says almost nothing in his own name.

更加耐人尋味的是,發表這個談論。你們將會欣賞這個談論的適當價值,當你們參照文本時。你們將會看出:蘇格拉底幾乎沒有以自己名義說些什麼。

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

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