拉康論移情 1123g

拉康論移情 1123g

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

This “almost nothing” I will tell you if we have time today, it is important.
[Line missing in Master Copy]
to tell you, almost without nothing, is no doubt the essential.
And it is around this “almost nothing” that the stage really
turns, namely that people begin to really speak about the subject
in a way that one would have expected.

這個「幾乎一無所有」,假如我今天時間夠,我會告訴你們。這是很重要的。
(中間原稿脫頁)
無可置疑,告訴你們,何謂「幾乎一無所有」是很重要的。環繞著這個「一無所有」,舞臺轉變。換句話說,人們開始談論到主題,以出乎我們意料之外的方式。

Let us say right away that when all is said and done, in the type
of adjustment, of arranging the level at which things are to be
taken, you will see that when all is said and done Socrates does
not set it particularly high with respect to what the others say:
(11) it consists rather in centring things, in adjusting the lights so that one can properly see what is the average height.

讓我們立刻說,當一切都說都做了,以調整的方式,安排層次的方式,事情應該被採取,你們將會看出:當一切都說都做了,蘇格拉底並沒有特別重視別人說的話:相反的,它將焦點集中,調整光線,這樣我們才能適當地看出,平均的高度是什麼。

If Socrates tells us something it is, undoubtedly, that love is not something divine. He does not rate it very highly, but that is what he loves, he only loves that.

假如蘇格拉底告訴我們某件事,無可置疑的,那就是:愛並不是某件神聖的東西。他並沒有將它評估得很高,但那是他所愛的東西,他僅是愛那樣。

That having been said, the moment at which he begins to speak is also worthwhile underlining, it is just after Agathon.

說完那個之後,他開始談話的時刻,也是值得強調的。那就是在「阿加封」舉辦「饗宴」之後。

I am obliged to bring them in one after another, in accordance with the rhythm of my discourse, instead of bringing them all in from the beginning namely Phaidros, Pausanias, Aristodemos who had come there I should say as a toothpick, namely that he met Agathon, Socrates, and Socrates brought him; there is also Eryximachos who is a colleague of most of you, who is a doctor; there is Agathon who is the host, Socrates (who brought Aristodemos) who arrives very late because on the way he had what we could call an attack.

為了跟我的論述的節奏相配合,我不得不將他們一個接著一個帶進來,而不是從一開頭全部集合。換句話說,費得羅斯、保撒尼阿司,亞力斯多芬,他們在這裏,我應該說,是充當牙籤,他遇見阿加封及蘇格拉底。是蘇格拉底帶他來。還有一位阿瑞西馬周斯,他跟各位是同行,他是一位醫生。阿加封是饗宴主人,帶亞瑞斯多得摩斯來的蘇格拉底,很晚才到達,因為在途中,他遭受我們所謂的攻擊。

The attacks of Socrates consist in coming to a sudden halt, and
standing on one leg in a corner. He stops in the house next door where he has no business. He is planted in the hallway between the umbrella stand and the coatstand and there is no way of waking him up.

蘇格拉底遭受的攻擊在於突然被阻擋,隻腳站在角落。他停在隔壁房屋,無所事事。他被安頓在雨傘架與外衣架之間的穿堂,不可能喚醒他。

You have to give a little bit of atmosphere to these things. They are not as you will see the boring stories that you thought they were at secondary school. I would like one day to give a discourse in which I would take my examples precisely in the Phaidros, or again in a certain play of
Aristophanes, on something absolutely essential without which there is all the same no way of understanding how there is situated, what I would call in everything that is proposed to us by antiquity, the enlightened circle of Greece.

對於這樣的事情,你們必須添加一點氣氛。它們並不像你們看到的那麼無聊故事。你們以為他們懵懂的中學生!有一天我想要發表一種論述,確實就是以「費得洛斯」這個章節當例子。而且,儘管亞力斯多芬對於絕對是根本的東西的加油添醋,
我們仍然無法理解,當時的情況是怎樣。古代跟我們建議的一切,我所謂希臘的開明分子圈。

We ourselves live all the time in the midst of light. The night is in short carried on a stream of neon. But imagine all the same that up to an epoch which there is no need to refer to the time of Plato, a relatively recent epoch, night was night.

我們自己始終生活在開明的氣氛裏。總之,夜晚在尼虹燈的照耀下過去。但是請想像一下,一直到這個時代,我們還不需要提到柏拉圖的時代,就在比較最近的時代,夜晚就是夜晚。

When someone comes to knock, at the beginning of the Phaidros, to wake up Socrates, because he has to get up a little bit before daybreak (I hope that it is in the Phaidros but it does not matter, it is at the start of one of Plato’s dialogues) it is quite a business.

在費得洛斯章節開始時,有人來敲門,喚醒蘇格拉底,因為他必須在黎明之前起床(我希望這是在費得洛斯章節,不過沒有多大關係,它總是在柏拉圖對話錄的其中一個開頭),精彩的在那裏。

He gets up, and he is really in the dark, namely that he knocks things over if he tries to take a step.

他起床,實際上是在黑暗中。換句話說,他碰翻東西,假如他嘗試走動。

At the beginning of a play by Aristophanes to which I also alluded, when one is in the dark one is really in the dark, it is here that one does not recognise the person who touches your hand.

就在亞力斯多芬的戲劇的開始,我也提到,有一個人在黑暗中,那真的黑漆漆,你認不出是誰碰觸到你的手。

To take up what was still happening at the time of Marguerite de Navarre, the stories of the Heptameron are full of stories of this sort.

為了探討瑪格麗特時代,還依舊經常發生的事情,「瑪格麗特文集」裏的故事,就充滿了諸如其類。

Their possibility rests on the fact that at that time, that when one slipped into a woman’s bed at night, it is considered to be one of the things that is most possible, provided you keep your mouth shut, to have oneself taken for her (12) husband or for her lover. And this it appears was frequently practised.

它們的可能性依靠這個事實。在當時,當我們在夜晚偷溜到一個女人的床上,這被認為是很有可能的事,只要你不要開口說話,讓自己被誤認為是她的丈夫,或她的情人。這是司空見慣的事情。

This completely changes the dimension of relationships between human beings. And obviously what I would call in a quite different sense the diffusion of lights changes many things because of the fact that night is no longer for us a consistent reality, the fact that you can no longer pour it from a ladle, make of blackness something dense, removes certain
things, many things from us.

這完全改變人際之間的關係的維度。顯而易見的,我所謂的光線的彌漫,會以完全不同的意義,改變許多事情。事實上,對於我們而言,夜晚不再是那麼一貫地黑漆漆,你們不再能夠摸黑幹點事情,很多事情就不能有機可乘了。

All of this to come back to our subject which is the one that we must come back to, namely what is signified by this illuminated circle in which we are, and what is in question as regards love when one speaks about it in Greece. When one speaks about it, well… as M. de la Palisse would say, we are dealing with Greek love.

所有這一切回到我們的主題。我們必須回到主題,也就是在這些開明分子圈的所作所為,我們是其中有分子。受到置疑的是當我們談論到希臘時代的事。當我們談論到它,、、、如巴立色所說,我們是在處理古希臘的愛的問題。

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

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