拉康論移情 1123h

拉康論移情 1123h

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

Greek love, you have to get used to this idea, is the love of
beautiful boys. And then, hyphen, nothing else. It is quite
clear that when one speaks about love one is not speaking about
something else. All the efforts that we make to put this in its
place are destined to fail in advance. I mean that in order to
see exactly what it is we are obliged to move the furniture
around in a certain way, to reestablish certain perspectives, to
put ourselves in a certain more or less oblique position, to say
that this was not necessarily all there was… obviously…. of
course…

古希臘人的愛,你們必須習慣這個觀念,就是于美少年的愛。因此,中間加個連接等號,沒有別的。顯而易見,當我們談論到愛,我們並沒有談論別的東西。所有我們所做要取代它的的努力,預先都註定失敗。我的意思是,為了確實看出,是我們自己不得不以某種方式搬動傢俱,重新建立某種觀點,將我們自己放置在某個相當曖昧的立場,去說這未必是全部的內涵、、、明顯地、、、當然。

It nevertheless remains that on the plane of love there was nothing but that. But then on the other hand, if one says that, you are going to tell me that love for boys is something which was universally accepted.

可是問題仍然是,在愛的層次,道道地地就是這個。在另一方面,假如我們說,你們將要告訴我,對於美少年的愛,是普遍被接受的事情。

Well no! Even when one says that it nevertheless remains that in a whole part of Greece a very poor view was taken of it, that in a whole other part of Greece – Pausanias underlines it for us in the Symposium – it was very well regarded, and since it was the totalitarian part of Greece,
the Boeotians, the Spartans who belonged to the totalitarians (everything that is not forbidden is obligatory) not alone was it very well regarded, it was what was commanded.

呵呵,才不是!甚至當我們說,問題仍然是,在整個古希臘,對它採取貶抑的觀點,在整個古希臘的另一部分—保撒尼亞斯在「饗宴」跟我們強調它—它很受到關心,因為古希臘的集權的部分,伯奧汀人,斯巴達人屬於集權主義(並不是被禁止的事情,都具有強迫性,)對於美少年之愛不但受到仔細關切,而且廣受要求。

One could not stand apart from it. And Pausanias says: there are people who are much better. Among us, Athenians, it is well regarded but
it is prohibited all the same, and naturally that reinforces the
value of the thing. This is more or less what Pausanias tells us.

我們無法抽身事外。保撒尼亞斯說:有些人們狀況好些。至於我們,雅典人,少少年之愛仔細被關切,但是仍然被禁止。當然,那強調事情的價值。這是保撒尼亞斯告訴我們的。

All of this, of course, fundamentally, does not teach us very much, except that it was more credible on a single condition, that we should understand more or less what it corresponds to.

當然,所有這一切,基本上,並沒有教導我們什麼,除了在各別的情況,更為可信。我們應該有點瞭解,它所對應的東西。

To have an idea of it, you must refer to what I said last year about courtly love. It is not of course the same thing, but it occupies an analogous function.

為了瞭解它,你們必須提到我去年所說的,關於騎士之愛。這當然並不一樣,但是它具有一種類比的功用。

I mean that it is quite obviously of the order and of the function of sublimation, in the sense that I tried last year to contribute to this subject a slight rectification in your minds about what is really involved
in the function of sublimation.

我的意思是,顯而易見,它屬於昇華的秩序與功用。對於這個主題,我去年嘗試貢獻某種的修正,對於你們心裏構想的,昇華的功用真正牽涉的東西。

(13) Let us say that there is nothing involved here which we [cannot] put under the register of a kind of regression on a collective scale. I mean that this something which analytic doctrine indicates to us as being the support of the social bond as such, of fraternity among men, homosexuality, attaches it to the neutralisation of the bond. .

讓我們說,在此牽涉的東西,依照集體的形態,每一樣都能放置在倒退的狀態。我的意思是,精神分析信條跟我們指示的這個東西,作為社會默契本身的支援,屬於人際的博愛,同性戀之愛,將它連繫到默契的中立化、、、

It is not a question of dissolving this social bond, of returning to the innate form, it is quite obviously something else.

問題並不是要瓦解這種社會的默契,回轉到天生的形式。這顯而易見是別的東西。

It is a cultural happening and it is also clear that it is in the milieu of the masters of Greece, amongst people of a certain class, at the level at which there reigns and at which there is elaborated culture, that this
love is put into practice.

這是一種文化的事件,也是顯而易見,就在古希臘的主人的氛圍裏,在某種階級的人們當中,處於這個層次,這種被建構的文化很盛行,這種少年之愛被實行。

It is obviously the major centre for the elaboration of interhuman relationships.

顯而易見,這是人際關係的建構的主要中心。

I recall in a different form, the thing that I already indicated at the end of the last seminar, the schema of the relationship of perversion with culture in so far as it is distinguished from society.

我以不同的方式提到,我去年的演講結束時指示的東西。文化的這種變態的關係的基模,它從社會中被突顯出來。

If society brings with it by its censoring effect a form of disintegration which is called neurosis, it is in a contrary sense of development, of construction, of sublimation – let us say the word – that perversion can be conceived when it is produced by culture.

假如社會使用它的檢查效果,隨之帶來一種瓦解的形態,被稱為是神經症。這是發展、建構及昇華的相反意義—讓我們說這個字—變態能夠被構想,當它被文化產生時。

And if you wish, the circle closes in on itself: perversion contributing elements which torment society, neurosis favouring the creation of new elements of culture.

假如你們願意,這種迴圈自成一體:變態的促成因素苦惱著社會,神經症贊同新的文化因素。

However much a sublimation it may be, this does not prevent Greek
love from being a perversion. No culturalist point of view should predominate here. We cannot tell ourselves on the pretext that it was an accepted, approved, even celebrated perversion… homosexuality remains nevertheless what it was: a perversion.

無論它多麼的昇華,這並沒有阻止古希臘的少年之愛,不成為變態。沒有任何文化的觀點在此佔優勢。我們能夠告訴我們自己,理由是:它是被接受,被認同,甚至是被讚賞的變態、、、可是,同性戀始終是以前的樣子:一種變態。

That to want to tell us in order to arrange things that if, we, for our part, treat homosexuality, it is because in our day homosexuality is something quite different, it is no longer the fashion, and that in the time of the Greeks on the contrary it played its cultural function and as such is worthy of all our respect, this really is to evade what is properly speaking the problem.

為了要告訴我們,為老安排事情,就我們而言,假如我們對待同性戀,那是因為在我們的時代,同性戀是某件不同的東西。它不再是時髦,相反的,在古希臘的時代,它扮演它的文化的功用,它本身是值得我們尊敬。適當來說,這確實是要逃避問題。

The only thing which differentiates the contemporary homosexuality with which we have to deal and the Greek perversion, God knows, I believe that one can scarcely find it elsewhere than in the quality of objects.

唯一區別我們必須處理的當代的同性戀,古希臘的變態,天曉得,我相信,我們幾乎無法在別的地方找到,除了就在客體的特質。

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

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