拉康論移情 1123j

拉康論移情 1123j

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

There is one reason why there is no reason to begin again, because of which it is even impossible to begin again, and one of the reasons which will astonish you perhaps if I put it forward before you is that, for us, at the point that we are at, even if you have not realised it yet you will realise it if you reflect a little bit, love and its phenomenon and its culture and its dimension has for some time become disengaged from beauty.
That may astonish you, but that is the way it is.

有一個理由為什麼沒有理由重新開始,因為這個理由,甚至沒有理由重新開始。其中一個理由可能會令你們大吃一驚,假如我跟你們提出。對於我們而言,在我們所處的這一點,即使我們還沒有體會到,你們也會體會到,假如你們稍微沉思一下。愛及其現象,及其文化,及其維度,有段時間來跟美脫離。你們可能會大吃一驚,但事情的狀態就是如此

You can verify that from both sides. From the side of beautiful works of art on the one hand, from the side of love also, and you will see that it is true. It is in any case a condition which renders difficult… and it is precisely for this reason that I make this whole detour to accustom you to what is in question… we return to the function of beauty, to the tragic function of beauty because this is what I put forward last year – the dimension – and this is what gives its veritable meaning to what Plato is going to tell us about love.

你們能夠從兩邊驗證。一方面,從藝術的美的作品,另一方嗎,從愛這一邊,你們將會看出,這是真實的。無論如何,這是一種變得困難的情況、、、確實是因為這個理由,我繞了這麼大的圈子,為了讓你們漸漸能夠接受質疑的問題、、、我們回到美的功用,回到美的悲劇功用,因為這是我去年提出、、、這個維度、、、這就是給予它可驗證的意義的東西,對於柏拉圖告訴我們的有關愛。

On the other hand, it is quite clear that at the present time it is not at all at the level of tragedy, nor at another level of which I will speak in a moment that love is bestowed, it is at the level of what in the Symposium is called, in Agathon’s discourse, the level of Polymnie.

在另一方面,顯而易見,在目前它根本不在悲劇的層次,也不在另外一個層次,等一下我會談論的,愛被賜予的層次。就在「饗宴」,在阿加封的論述所謂的「慶宴」的層次。

It is at the level of lyricism, and in the order of artistic creations, at the level of what presents itself indeed as the most vivid materialisation of fiction as essential, namely what we call the cinema. Plato would have been delighted by this invention.

就在抒情性的層次,在藝術創造的層次,在呈現自己作為幻想的最生動具體表現,最根本的東西。也就是說,我們所謂的電影,柏拉圖當時若是知道這個發明,當時很樂意接受。

There is no better illustration for the arts of what Plato put at the origin of his vision of the world, than this “something” which is expressed in the myth of the cave that we see illustrated every day by those (16) dancing rays which are able to manifest on the screen all our feelings in a shadowy way.

對於柏拉圖擺放在他構想的世界的幻想的起源的藝術,以洞穴的神話所表達的「某件東西」,顯現得最為生動淋漓。我們每一天看到這個洞穴被那些跳舞的陽光顯現。這些陽光能夠在螢幕上,透過陰影的方式。顯現我們所有的感覺。

It is indeed to this dimension that there belongs most outstandingly in the art of our day the defence and the illustration of love. This indeed is the reason that one of the things that I told you – which will nevertheless be the one around which we are going to centre our progress – one of the things I told you and which does not fail to arouse a certain
reticence, because I said it quite incidentally: love is a comic sentiment.

在我們時代的藝術,愛的防衛與顯現,顯而易見地,確實屬於這個維度。這確實是這個理由為什麼我告訴你們的其中一件事—可是我們要繞著這件事進展—這件事,我告訴你們,它一定會讓你們目瞪口呆,因為我不經意地說出來:愛是一種喜劇。

All the same, an effort is required for us to come back to the proper point of adaptation which gives it its import.

可是,我們還需要經過一番努力,才能回到這個觀點的意義,讓人合宜地接納。

There are two things which I noted in my former discourse about love and I recall them. The first is that love is a comic sentiment, and you will see what will illustrate it in our investigation. We will complete in this connection the loop which will allow us to bring forward what is essential: the true nature of comedy.

在我先前關於愛的論述,我注意到有兩件事情,我要提醒。第一件是:愛是喜劇的情感,你們將會看出,在我們的研究裏,什麼可以顯現它。關於這一點,我們將完成這個圈套,它容許我們提出最基本的東西,喜劇的真實特性。

And it is so essential and indispensable that it is for this reason that there is in the Symposium, something which since that time the commentators have never been able to explain, namely, the presence of Aristophanes. He was, historically speaking the sworn enemy of Socrates; nevertheless he is there.

它是如此基本,而且不可免除。因為這個理由,在「饗宴」,自從那個時代以來,評論者始終不能解釋,譬如,亞力斯多芬的存在。從歷史上來說,他是蘇格拉底宣稱的敵人,可是他在那裏。

The second thing that I wanted to say – as you will see – that we
rediscover at every moment, which will serve us as a guide, is
that love is to give what one does not have. This you will also
see arriving at one of the essential hinges of what we will have
to encounter in our commentary.

我想要說的第二件事—你們將會看出—我們隨時都會重新發現—它可以充當我們的引導。那就是,愛就是給予我們沒有的東西。你們也會看出,這到達一個基本的關鍵,在我們評論時,我們將必須遭遇的。

In any case, to enter into this subject, into this dismantling
through which this discourse of Socrates about Greek love will be
something illuminating for us, let us say that Greek love allows
us to separate out in the love relationship the two partners in a
neutral way (I mean at this something pure which is actually
expressed in the masculine gender), it is to allow there to be
articulated at first what happens at the level of this couple who
are respectively the lover and the beloved, erastes and eromenos.

無論如何,探討這個議題,探討這種分析,透過這種分析,蘇格拉底有關古希臘的愛的這個論述,對於我們將會有所啟明。容我們說,古希臘之愛容許我們在愛的關係,以中立的方式,分開兩位元伴侶,(我的意思是指,在男性這邊,確實被表達的純潔的東西)。它容許伴侶層次發生的事情被表達。這對伴侶個別是愛人與被愛者。

What I will tell you the next time consists in showing you how, around these two functions of lover and beloved, the process of what unfolds in the Symposium is such that we are going to be able to attribute respectively, with all the rigour that analytic experience is capable of, what is in question ………

下一次我將告訴你們,跟你們顯示,環繞愛人與被愛者的這兩個功用,在「饗宴」展開的內容,我們將能夠帶著精神分析經驗能夠做到的嚴謹,個別給予歸屬受到質疑的東西、、、

in other words we will see there articulated clearly, at a time when analytic experience as such was lacking, when the unconscious in its proper function with respect to the subject is undoubtedly a dimension which is not even suspected, and therefore with the limitation that this involves, you will see articulated in the(17) clearest fashion this something which comes to meet the summit of our experience;

換句話說,我們將會看出清楚被表達,當精神分析經驗本身是一種欠缺,當無意識的適當的功用,關於這個議題,無可置疑地,是一種甚至無法被懷疑的維度。因此,帶著這個牽涉到的限制,你們將會看到這個東西被表達,以清楚的方式。在我們精神分析經驗登峰造極時,這個東西會前來會合。

that which I tried throughout all these years to unfold before you under the double rubric, the first year of Object Relations, the year which followed, of Desire and its interpretation …. you will see clearly appearing and in formulae which are probably those to which we have come: the lover as subject of desire (and taking into account all the weight that we give to the word desire) the eromenos, the beloved, as being the one who in this couple is the only one to have something.

這些年來,我嘗試要在你們面前,以這雙重的架構展開。第一年是「客體關係」,第二年是「欲望及其解釋」、、、你們將會清楚地看出,它們的展現及可能我們已經獲得的公式:愛人作為欲望的生命主體,(考慮到我們賦予欲望這個字的價值),被愛者,在這對伴侶當中,作為是唯一具有某件東西的人。

The question of knowing whether “what he has” (because it is the
beloved who has it) has a relationship I would say even any
relationship whatsoever with that which the other, the subject of
the desire lacks.

問題是要知道,是否「他擁有的東西」,(因為是被愛者擁有它),跟伴侶,跟欲望的生命主體欠缺的東西,甚至有任何的關係,我不妨這麼說。

I would say the following, the question of the relationships between desire and the one before whom desire is fixed – as you know – has already led us around the notion of desire qua desire for something else.

容我說出以下的話,欲望與欲望在其面前被固定的伴侶之間的關係—如同你們知道—這個關係已經引導我們繞著這個欲望的觀念,作為對於某件其他東西的欲望。

We arrived at it by means of an analysis of the effects of language on the subject.

我們到達它,憑藉著語言對於生命主體的影響,產生的精神分析。

It is strange that a dialectic of love, that of Socrates, which is
precisely made up entirely by means of dialectic, by a testing of
the imperative effects of questioning as such, does not lead us
to the same crossroads.

奇怪的是,愛的辯證法,蘇格拉底的辯證法,確實是完全憑藉辯證組成,憑藉測試受到質疑的命令效果,它並沒有引導我們來到相同等十字路口。

You will see that indeed far from leading us to the same crossroads it will allow us to go beyond, namely, to grasp the moment of tipping over, the moment of reversal where from the conjunction of desire with its object qua inadequate, there must emerge the signification which is called
love.

你們將會看出,它確實沒有引導我們來到相同的十字路口,它將容許我們超越。換句話說,容許我們理解傾覆的時刻,倒轉的時刻,所謂愛的意義必須要出現。

It is impossible, without having grasped this articulation, the
conditions it involves in the symbolic, the imaginary and the real… not to grasp what is in question, namely in this effect so strange in its automatism which is called transference, to measure, to compare what is the part, the proportion between this transference and love, what there must be attributed to each one of them and reciprocally, in terms of illusion or of truth.

這是不可能,假如沒有理解這個表達,它在象徵界,想像界與真實界牽涉的情況、、、不理解受到質疑的東西,換句話說,在這個如此奇怪的效應,被稱為移情的自動現象,去測量,去比較這個部分,這個比率,處於移情跟愛之間,它們各別要互相歸屬的東西,使用真理的幻覺。

In this the path and the investigation that I introduced to you
today is going to prove to be of inaugural importance for us.
30.11.60 III 30

今天我跟你們介紹的這條途徑及研究,將會證明對於我們,具有震聾啟聵的重要性。

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

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