拉康論移情 0118g

拉康論移情 0118g

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 8: Wednesday 18 January 1961

And first of all, to clearly mark the continuity, Socrates is going to say that it is on the same plane, that it is with the same arguments that he had used with regard to Agathon that Diotima introduced her dialogue with him.

首先,為了清楚標記這個繼續性,蘇格拉底將會說,帶著他曾經使用過的相同論點,關於阿加封的相同層次。帝奧提瑪跟他介紹她的對話。

The stranger from (10) Mantineia who is presented to us in the personage of an priestess, and magician (let us not forget that at this turning
point of the Symposium we are told a good deal about these arts of divination, of how to operate, in order to make oneself heard by the gods in order to move natural forces), is a woman who is wise in the matter of witchcraft, of divination as the comte de Cabanis would say, of all sorts of sorcery (goétie).

這位來自曼提尼亞的陌生人,她被介紹給我們,作為一位僧尼及魔法師(讓我們不要忘記,在饗宴的這個轉捩點,我們被告訴許多關於這些預卜及如何運作的技藝,為了讓自己被人聽見,在巫術的事情,在預卜,在各種的召魂術,如同卡本尼斯所說的。)

The term is Greek, goetia, and is in the text (203a). Moreover, we are told something about her which I am astonished to find not much is
made of in reading this text, which is that she is supposed to have succeeded by her artifices in putting off the plague for ten years, and what is more at Athens!

這個「goetia」術語是希臘文,出現在文本裏(203頁)。而且,我們被告訴某件關於她的事情。我很驚訝地發現,在閱讀文本時,她並沒有受到重視。她應該是憑藉她的法術,成功地阻擋瘟疫有十年,而且是在雅典。

It must be admitted that this familiarity with the powers of the plague is all the same something to make us reflect, to make us situate the stature and the style of the figure of the person who is going to speak to
you about love.

我們必須承認,這種對於瘟疫力量的熟稔,仍然是某件讓我們反思的事情,讓我們定位這個人物的身份跟風格。她將跟我們談論愛。

It is on this plane that things are introduced and it is on this
plane that she takes up the thread about that which Socrates, who
at that moment acts naive or pretends to be foolish, poses her
the question: “If Love is not beautiful, then it must be ugly?”

在這個層次,事情被介紹,在這個層次,她從事這個線索。在那個時候,蘇格拉底表現得很天真,假裝糊塗,跟她提出這個問題:「假如愛不美麗,那麼愛就是很醜陋啦?」

(201e) Here in effect is where there ends up the results of the
method called through more or less, of yes or no, of presence or
absence, proper to the law of the signifier (what is not beautiful is ugly), here at least is what is implied in all rigour by the pursuit of the ordinary mode of interrogation of Socrates. At which the priestess is able to respond to him: “My son” – I would say – “you must not blaspheme! And why should everything that is not beautiful be ugly?”

在此,實際上,所謂能指法則的適當性,是或否,存在或不存在,這個方法的效果要告一段落(凡是不美麗的東西,就是醜陋)。在此,至少是一切被暗示的東西,在蘇格拉底的詢問的普通模式,嚴格地從事。在這個時候,僧尼能夠對他回應:「老兄,」容我這樣說,「你一定不要口出惡言!為什麼不美麗的東西,就應該是醜陋?」

In order to say it, she introduces to us the myth of the birth of
Love which is all the same worth our while dwelling on.

為了要這樣說,她跟我們介紹「愛」的誕生的神話,這個神話仍然值得我們詳述。

I would point out to you the myth exists only in Plato that, among the
innumerable myths, I mean the innumerable mythical accounts about
the birth of Love in ancient literature – I took the trouble of
studying a certain amount of it – there is not a trace of this thing which is going to be enounced here.

我將會跟你們指出,這個神話僅存在于柏拉圖。在無數的神話裏,我的意思是無數的神話的描述,關於在古代文獻裏,「愛」的誕生—我費了些功夫研究某些資料—絲毫沒有跡象,這個神話會在這裏被宣佈

It is nevertheless the myth which has remained, as I might say, the most popular one.

可是,這個神話始終是最受歡迎的神話,我不妨這樣說。

It appears then, it seems, quite clear that a personage who owes nothing to tradition in the matter, to speak plainly a writer of the epoch of the Aufklärung like Plato, is quite capable of forging a myth, and a myth which makes its way throughout the centuries in an altogether living way in order by functioning as a myth, because who does not know since Plato told us, Love is the son of Poros and of Penia. Poros, the author whose translation I have before me – simply because it is the translation which is opposite the Greek text – translates it in a way which is not properly speaking irrelevant, by Expedient.

當時似乎顯而易見,一位根本就不理會傳統的人物,在這樣的事情上,明白地說,一位像柏拉圖那樣的劃時代的作家,完全能夠忘記神話。這個神話經過幾世紀以來,生龍活現地一直傳遞下來,為了發揮神話的功用。因為自從柏拉圖告訴我們,有誰會不知道,「愛」是「資源」與「貧瘠」的兒子。「資源」,這位作者,我擁有他的翻譯—僅是因為這個翻譯跟希臘的文本相反—他翻譯它,適當來說,並不是不相關的方式,是一種「權宜之計」。

If expedient means resource, it is undoubtedly a valid translation, cleverness also, if you wish, because Poros is the son of Metis which is again more Ingenuity than wisdom.

假如權宜之計意味著資源,無可置疑的,這是一個正確的翻譯,也很巧妙。因為「資源」是「智巧」的兒子。再一次,這是機智,而非智慧。

Over against him we have the feminine person in the matter, the one who is going to be the mother of Love, who is Penia, namely Poverty, even destitution, and in an articulated fashion in the text who is characterised by what she knows well about herself, aporia namely that she is without resources, this is what she knows about herself, that she is without any resources!

在這件事情,我們擁有這位女性人物跟他抗衡。這個人物將是「愛」的母親,那就是品尼亞,也就是「貧窮」,甚至是饋乏。文本的表達方式,她的特性是,她清楚知道關於她自己,貧瘠,也就是她沒有資源。這就是她有自知之明,她沒有資源!

And the word aporia, which you recognise, is the same word that serves us concerning the philosophical process, it is an impasse, it is
something before which we have to give in, we are at the end of
our resources.

這個「貧瘠」,你們認得出來,關於哲學的過程,它是我們使用的相同的字,它是一種僵局。在這個僵局之前,我們必須屈服,我們的束手無措。

(11) Here then the female Aporia face to face with the male Poros, Resource, which seems rather illuminating for us.

在此,這位女性的「貧瘠」跟男性的「資源」面對面。對於我們,這相當具有啟發性。

But there is something which is very fine in this myth, which is that
in order that Aporia should engender Love with Poros, there is a
necessary condition which it expresses, which is that at the moment this happened, it was Aporia who was staying awake, who had her eyes wide open and had, we are told, come to the feast for the birth of Aphrodite and, like any good self-respecting Aporia in this hierarchical epoch, had remained on the steps, near the door, she had not of course entered, because she was aporia, namely having nothing to offer, she did not enter the festive hall.

但是在神話裏,有某件很好的東西。那就是為了讓「貧瘠」跟「資源」生下愛,會有一個它表達的必要的條件。在愛發生的那個時刻,「貧瘠」保持清醒,她讓她的眼睛張得開開,然後前來赴宴,為了讓「愛神」誕生。就像任何自尊自重的「貧瘠」一樣,在這個階級的時代,她停留在臺階上,靠近門,她當然沒有進入,因為她貧瘠,也就是她沒有東西可以提供。她並沒有進入宴會大廳。

But the good thing about feasts is precisely that at them there happen things which upset the ordinary order and that Poros falls asleep.

但是關於宴會美好的事情,確實是,他們發生了一些事情,擾亂了一般的秩序,「資源」就睡著了。

He falls asleep because he is drunk, which is what allows Aporia to make herself pregnant by him, namely to have this offspring which is called Love and whose date of conception coincides then with the birth-date of Aphrodite.

他睡著了,因為他喝酒醉。這讓「貧瘠」能夠讓她自己跟他受孕。換句話說,擁有這個被稱為「愛」的後代。懷孕的日期跟愛神的誕生日期巧合。

This indeed is why it is explained to us that Love will always have some obscure relationship with beauty, which is what is in question in the
whole development of Diotima, and it is because Aphrodite is a
beautiful goddess.

這確實是為什麼我們被解釋:「愛」跟美總是有些說不清的瓜葛。這是帝奧提瑪的整個發展受到質疑的地方,因為愛神是一位美麗的女神。

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

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