拉康論移情 0322f

拉康論移情 0322f

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 15:Wednesday 22 March 1961

The most ancient testimonies that we have of human agglomerations as such,
are enormous pyramids of broken shells, which has a name in Scandanavian.

對於人類堆積的本身,我們擁有的最古代的證詞,是破碎的貝殼的巨大金字塔。在斯堪地拿維亞,有一個名字。

It is not for nothing that things are so. What is more it seems that if it is necessary some day to reconstruct the mode by which man has introduced himself to the field of the signifier, it is in these first heaps that it will have to be designated.

事情是這樣,並不是徒然的。 而且,似乎某一天假如重建這個模式是需要的,憑藉它,人們介紹他自己到能指的領域。就在這些最初的堆積裡, 它將必須被指明。

Here the subject designates himself in the evacuated object as such. Here is, as I might say, the zero point of desire. It reposes entirely on the effect of the demand of the Other.

在此,生命主體指明他自己,在被撤離的客體本身。在此,我不妨說, 欲望的零度點。 它完全依靠大它者的要求的影響。

The Other decides about it, and indeed it is here that we find the
root of this dependency of the neurotic. Here is the tangible point, the tangible note through which the desire of the neurotic is characterised as pregenital.

大它者決定關於它,的確,就在這裡, 我們發現神經症患者的依賴的根源。 在此就是這個實質點,這個實質的注釋,神經症的欲望被表現的欲望是性器官前期。

It is in so far as he depends to such a degree on the demand of the Other that what the neurotic demands from the Other in his neurotic demand for love, is that he should be allowed to do something from this place of
desire, that it is this place of desire which manifestly remains to a certain degree dependent on the demand of the Other.

因為他有很大的程度,依靠大它者的要求,神經症從大它者的要求,在他對於愛的神經症的要求是, 他應該被容許做某件事情,從欲望的這個立場。 就是這個欲望的立場, 到達某個程度,明顯是依靠大它者的要求。

Because the only sense that we could give to the genital stage in so far as at this place of desire there might reappear something which would have the right to call itself a natural desire – even though given its noble antecedents it can never be it – the fact is that desire must indeed one day appear as that which is not demanded, as aiming at what one does not demand.

因為這是我們唯一能夠給予性器官階段的意義。在這個欲望的位置, 有某件東西會重新出現, 這個東西有權利稱它自己為一種自然的欲望—即使考慮到它的高貴的先行者,它永遠不會是它—事實上, 有朝一日, 欲望確實必須出現,作為並沒有被要求的欲望, 作為目標朝著我們沒有要求的東西。

And then do not rush to say that it is what one takes for example, because anything you say will never do anything except make you fall again into the little machinery of demand.

然後,請你們不要匆促地說, 這是我們作為例子的東西, 因為你們說的任何東西,永遠無法做任何事情,除了讓你們重新掉入要求的這個小機械。

Natural desire has, properly speaking, this dimension of never being able to be said_in any way, and this indeed is the reason why you will never have any natural desire, because the Other is already installed at the place, the Other with a big 0, as the one where there reposes the sign. And the sign is enough to set up the question: Che vuoi? What do you want?

自然的欲望,適當地說,這個從來不能夠以任何方式說的維度。這確實是為什麼你們將永遠不會有任何自然的欲望, 因為大它者已經被安置在那個地方。 大它者帶有一個大寫的字母O,作為訊息依靠的地方。這個訊息足夠建立這個問題: 你到底想要什麼?

To which at first the subject can respond nothing, always delayed by the question in the response that it solicits. A sign represents something
for someone and, for want of knowing what the sign represents, the subject becomes that question, when sexual desire appears, loses the someone to whom the question is addressed namely himself – and gives birth to the anxiety of little Hans.

起初,生命主體無法回應任何東西, 總是被這個問題拖延,在它所請求的回答。 一個訊息代表某件某個人的東西,因為不知道那個訊息代表什麼,當性的欲望出現時,生命主體變成那個問題, 喪失問題對談的那個某人,也就是他自己—並且誕生小漢斯的焦慮。

Here there is delineated this something which, prepared by the furrow of the fracture of the subject by the demand, is set up in the relationship that for an instant we are going to consider as it is often considered, isolated, of the child and the mother.

在此, 這個某件東西被描述,由這個要求的準備的生命主體的斷裂的鴻溝。這個某件東西在那層關係被建立。有一陣子,我們將會認為這層關係,是小孩與母親的孤立,依照一般的想法。

The mother of little Hans – and moreover all mothers, “I am calling on all mothers”, as someone once said – distinguishes her position in the fact that she marks, for that which begins to appear as a little wagging, as a little trembling not to be doubted in the first wakening of sexual genitality as such in Hans: “That’s really dirty”, desire is disgusting, this desire that he cannot describe.

小漢斯的母親—而且是所有的母親,「我正在召喚所有的母親」,如同某一個人有一次說—她根據她所標示的事實,區別她的立場。因為開始出現作為這個不應該被置疑的小小搖擺的東西,作為有點顫抖,在小漢斯身上,性器官的本身。的初次甦醒,「那真是骯髒!」,欲望是令人厭惡毒, 他無法描述的這個欲望。

But this is strictly correlative to an interest which is no less doubtful in something which is here the object, the one to which we have learned to give all its importance, namely the phallus.

但是這是嚴格相關,跟對於某件東西同樣可疑的興趣,這個東西在此就是這個客體。 我們曾經學習給予重視的價值, 換句話說,就是陽具。

In what is no doubt an allusive but not ambiguous fashion, how
many mothers, all mothers, confronted with little Hans’ little
tap, or something else, however it is called, will have thoughts
like: (8) “My little son is very well endowed”, or indeed: “You
will have lots of children”.

以無可置疑是具有暗涵意義,但是並不模棱兩可的方式, 有多少的母親, 所有的母親, 面臨小漢斯的陰莖,或某件其它東西, 無論它怎麼被稱呼,將會有這些思想:「我的小兒子稟賦良好」,或者確實說:「你將會生許多小孩」。

In short, the appreciation qua brought to bear on the object, it well and truly partial, again here is something which contrasts with the refusal of desire.

總之, 跟這個客體息息相關帶來的賞識,它道道地地就是部分客體。再一次,在此是某件東西,跟欲望的拒絕相對比。

Here, at the very moment of the encounter with what solicits the subject in the mystery of desire, the division is established between this object which becomes the mark of a privileged interest, this object which becomes the agalma, the pearl at the heart of the individual (who here trembles around the pivotal point of his advent to living plenitude) and at the same time of a debasement of the subject. He is appreciated as object, he is depreciated as desire.

在此, 在這個遭遇的時刻, 跟在欲望的神秘裡懇請生命主體的東西。這個區分被建立在這個客體。 這個客體變成為一個特權的興趣的標記, 這個客體變成這個貢品,個人核心的珍珠( 在此,這個個人對於生命力豐饒的來臨的軸心點的四周顫慄),與同時是生命主體的貶低的欲望之間。他被賞識作為客體, 他被貶低作為欲望。

And it is around this that there is going to turn this establishment of the register of having, that the affair is going to be played out. The matter is important enough for us to dwell on it, I will go into further detail.

擁有的銘記的這個建立,就環繞這個旋轉。情事將會被扮演。事情足夠重要,我們應該詳述它。我將會探討細節。

The thematic of having I have been announcing to you for a long time by formulae such as the following, love is giving what one does not have, of course, because you see clearly that, when the child gives what he has, it is at the preceding stage.

擁有的這個主題,我曾經跟你們宣佈很久的時間。我用以下的這個公式: 愛是給予我們沒有擁有的東西, 當然, 因為你們清楚地看出, 當小孩給予他擁有的東西, 那是處於先前的階段。

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

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