拉康論移情 0201e

拉康論移情 0201e

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 10: Wednesday 1 February 1961

It is first of all in Book III in the Telemachus section and it
is a question of sacrifices which are being made for the arrival
of Telemachus. The pretenders, as usual, make their contribution and there is sacrificed to the god a boos which is translated by “a heifer”, which is a specimen of the bovine species.

首先在第三冊,在鐵力馬丘斯篇。那是奉獻給鐵力馬丘斯的到達,而提供的犧牲問題。這些偽裝者,像平常一樣,提出貢獻,然後奉獻給神祗一種祭品。這個祭品被翻譯為「小牛」。這是屬於牛的的一種品種。

And it is said that there was specially invoked someone called Laerkes who is a goldsmith, like [Hephaistos] and who is charged with making “a golden ornament”, agalma for the horns of the beast.

據說,有某個人名叫勞爾凱斯,是位金匠。像赫費投斯一樣,他的職責是製造「一個黃金的裝飾」,這是作為野獸的角的貢品。

I will spare you all the practicalities of the ceremony. But what is important, is not what happens afterwards, whether it is a question of a voodoo-type sacrifice, what is important is what it is said they expect from agalma; agalma in effect is involved in this, we are expressly told it.

我將跟你們省略典禮的各種實際做法。但是重要的,並不是隨後發生的事情,無論是巫術魔法的犧牲的問題與否。重要的是據說他們從貢品所期望的。貢品實際上牽涉這一點,我們印象鮮明地被告知。

The agalma, is precisely this golden ornament, and it is as an
offering to the goddess Athena that this is sacrificed, so that
having seen it, she may be kecharoito, “gratified” – let us use
this word, because it is a word from our own language. In other
words, the agalma appears indeed as a kind of trap for the gods;
the gods, these real beings, there are contraptions which catch
their eye.

貢品確實是這個黃金的裝飾,這是作為給予女神雅典娜的一種貢物。這是獻祭,所以女神看見祭品後,她可能感到「滿足」—讓我們使用這個字,因為這個字來自我們自己的語言。換句話說,貢品出現,確實作為一種對於眾神的陷阱。眾神,這些真實的生命,有陷阱吸引他們的注意。

You must not believe that this is the only example that I would
have to give you of the use of agalma, for example when, in Book
VIII of the same Odyssy, we are told what happened at the fall of
Troy, namely the famous history of the big horse which contained
in its belly the enemies and all the misfortunes. [The horse] who
was pregnant with the ruin of Troy, the Trojans who had dragged
it inside the walls question themselves and ask themselves what
they are going to do with it.

你們一定不要相信,這是唯一的例子,我將給予你們,有關貢品的使用。譬如,在相同的奧德賽第八章,我們被告訴特洛伊城淪陷後,發生的事情。換句話說,這匹巨大木馬的著名歷史,木馬的肚子裏包藏敵人及各種不幸的東西。木馬懷孕著特洛城的毀滅。特洛伊人將木馬拖進城牆,質疑自己,詢問自己,他們將要如何處理它。

They hesitate and we have to think that this hesitation was what was fatal for them, because there were two things to do – either, to open the belly of the hollow wood to see what is inside – or, having dragged it to the
summit of the citadel, to leave it there to be what?

他們猶豫不決,我們必須認為,這個猶豫不決對於他們是致命的,因為有兩件事要做—一要就打開空洞木頭的肚子,瞧瞧裏面是什麼—要不就是將它拖到城堡的頂端,留置它在那裏,準備幹什麼?

Mega agalma. It is the same idea, it is the charm. It is something
which is here as embarrassing for them as for the Greeks. To tell the truth it is an unusual object, it is this famous extraordinary object which is so much at the centre of a whole series of preoccupations which are still contemporaneous – I do not need to evoke here the surrealist horizon.

巨大的貢品。這是相同的觀念,這是魔咒。這是某件令他們,也是令希臘人感到尷尬的東西。坦白說,這是一件不尋常的東西。這個著名的特別的客體,處於一整個系列專注事物的中心。這些專注事物是同時發生—在此,我並不需要召喚超現實主義的地平線。

What is certain is that, for the ancients also, the agalma is
something in terms of which one can in short capture divine
attention. There are a thousand examples of it that I could
give you. In the story of Hecuba (again in Euripides), in
another place, there is recounted the sacrifice to Achilles’
manes, of her daughter Polyxenes.

確定的是,對於古代人,這個貢品是某件東西,總之,憑藉它我們能夠補捉神祗的注意。我能夠給予你們有關它的上千的例子。在赫丘巴的故事(尤利皮底斯的戲劇),在另外一個地方,她的女兒波力欣尼斯,獻給阿基力的頭髮的祭品被描述。

And it is very well done: we (8) have there the exception which is the occasion for evoking in us erotic mirages: it is the moment that the heroine herself offers her admirable breast which is we are told “like an agalma, hos agalmatos”.

這個祭品做得很精緻:我們在那裏有這個例外。這就是這個場合,跟我們召喚性愛的幻覺。就在這個時刻,女主角自己提供她的令人崇拜的乳房,我們被告訴,「就像貢品」。

Now it is not sure…. there is nothing to indicate that we should be satisfied here with what that evokes, namely the perfection of the mammary organs in Greek statuary.

現在這並不確定、、、沒有東西指示:我們在此應該滿意於那所召喚的東西,換句話說,在希臘的雕像,乳房器官的完美。

I indeed rather believe that what is in question, given that at
the epoch it was not about objects in a museum, is indeed rather
about something the signs of which we see everywhere moreover in
the use that is made of the word when it is said that in the
sanctuaries, in temples, in ceremonies people “hang up anapto,
agalmata”.

我確實相信,受到質疑的東西,假如考慮到,在那個時代,它並不是關於博物館的東西,它確實是關於我們到處看到的某件東西的訊息,而且是在文字的使用。據說在聖殿,在神廟,在典禮,人們「都懸掛起貢品」。

The magical value of objects which are evoked here is indeed linked rather to the evocation of these objects which we well know which are called ex voto.

在此被召喚的東西具有魔力的價值,確實是跟這些東西的召喚有關聯。我們清楚地知道,這些東西被稱為「許願」。

In a word, for people much closer than we are to the differentiation of objects at the origin, it is as beautiful as ex voto breasts; and in effect
ex voto breasts are always perfect, they are machine-turned, moulded. Other examples are not lacking, but we can stay with that.

總之,對於比我們更加靠近起源處客體的差異化的人們,這是美麗的作為「許願的」乳房。實際上,「許願的」乳房總是完美的,他們用機器轉動,鑄造。其他例子,並不欠缺,但是我們在此點到為止。

What is in question, is the brilliant sense, the gallant sense,
because the word galant comes from galer in old French; it is
indeed, it should be said, the function of this that we analysts
have discovered under the name of partial object.

受到質疑的是這個傑出的意義,這個英勇的意義,因為「英勇」這個字來自法文的「galer」。我們應該說,這個的功用,我們精神分析師曾經發現,在「部分客體」的名稱下。

One of the greatest discoveries of analytic investigation is this function
of the partial object. The thing which on this occasion should astonish us most, us analysts, is that having discovered such remarkable things our whole effort should always be to efface their originality.

精神分析研究的一個最大的發現是,這個部分客體的這個功用。在這個場合,我們精神分析師,應該最感到驚奇的這個東西是,當晚們發現如此傑出的東西,我們整個的努力,應該總是要抹除它們的起源。

It is said somewhere, in Pausanias, also in connection with a usage of agalma, that the agalmata which referred in such and such a sanctuary to sorceresses who were there expressly to hold back, to prevent Alcmenes from giving birth were amudroteros amudrota, “a little bit effaced”. Well, that’s it!

據說在某地方,在保撒尼亞斯,關於貢品的用途,在如此這般的神廟提到的貢品,獻給召魂師。他們在那裏生動地阻擋阿克民尼斯不要誕生的是「被抹除的一點東西」。呵呵,那就是了!

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

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