拉康論移情 0412d

拉康論移情 0412d

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 16; Wednesday 12 April 1961

In connection with this very pretty story of Psyche, we must not
therefore deceive ourselves in this regard, the thematic of which
there is question here is not that of the couple.

關於賽奇女神的這個美麗故事, 我們一定不要因此欺騙自己。關於這一點, 這個故事的主題,在此有個問題, 並不是這對夫妻的問題。

It is not a question of the relationships of man and woman, it is a question
of something which – you really have only to be able to read in order to see that this is only really hidden because it is in the foreground and too obvious, as in “The purloined letter” – is nothing other than the relationships of the soul to desire.

問題並不是男人與女人的關係的問題,而是某件東西的問題—你們只要能夠閱讀一下,你們就能看出,這是隱藏性的問題, 因為它就在前景,而且顯而易見, 如同在「被偷竊的信」—這個問題道道地地就是靈魂跟欲望的關係。

It is in this that the composition – I do not believe I am forcing things in saying that it is extremely gripping – of this picture, could be said to isolate for us in an exemplary fashion this tangible character imaged by the intensity of the image which is produced here, to isolate what could be a structural analysis of the myth of Apuleius which still remains to be done.

在這一點, 這幅圖畫的構成—-我並不相信我是在強迫事情,當我說,它是極端吸引人的—能夠被說成是替我們以典範的方式,跟我們孤立出這個具體的特性,這個意象的張力表現的特性, 在此所被創作的,孤立出阿普勒斯頓神話的結構分析部分, 這份工作還有待努力。

You know enough about it, I told you enough about what a structural analysis of a myth is for you to know at least that such a thing exists.

關於它,你們充分知道。我充分告訴你們,關於神話的結構分析,讓你們至少知道,這樣一個東西存在。

In Claude Lévi-Strauss the structural analysis of a certain number of North American myths is carried out, I do not see why one would not give oneself over to the same sort of analysis with regard to the fable of Apuleius.

在克勞德,列文,史特勞斯,某些北美神話的結構分析本被從事,我不明白為什麼我們自己不專注於某種分析,關於阿普雷斯的寓言。

Naturally we are, it is a curious thing, less well served for the
things that are closest to us than for others which appear to us to be more distant as regards sources, namely that we have only one version of this myth, when all is said and done that of Apuleius.

當然,這是耐人尋味的事情,對於最靠近我們的東西,我們準備比較不充分, 比起那些我們覺得比較遙遠的來源的東西。換句話說, 對於這個神話,阿普雷斯的神話,我們只有一個版本,當一切都說都做了。

But it does not seem to be impossible, within the myth, to operate in a sense which would allow there to be thrown (6) into relief in it a certain number of significant opposing couples.

但是在神話之內, 要以這種意義運作並非不可能。這種意義容許某些重要的互相對立的伴侶,被凸顯出來。

By means of such an analysis, I would say, without the help of the painter, we would perhaps run the risk of allowing there to go unnoticed the really primordial and original character of the moment, of nevertheless the best known moment, moreover everyone knows that what has remained in the collective memory about the meaning of the myth is indeed the following, it is that Eros flees and disappears because little Psyche had been
in short too curious and what is more disobedient.

憑藉這樣的分析, 我不妨說,假如沒有畫家的幫助,我們或許會冒著危險,容許這個時刻,可是又是最著名的時刻,真正原初及原創的特性,被忽略過去。而且,眾所所知, 保留在集體記憶裡, 關於神話的意義,確實就是以下: 性愛之神逃離,消失,因為總之,小賽奇女神過分好奇,而且不服從。

what is in question, what is concealed, what is hidden behind this well-known moment of the myth and of the story, would be if we are to believe what the intuition of the painter reveals to us here, nothing other therefore than this decisive moment.

受到質疑的東西,被隱藏的東西, 被隱藏在這個神話及故事,著名的時刻背後的東西,因此它道道地地就是這個決定性的時刻,假如我們想要相信,畫家的直覺顯示給予我們的。

Certainly, it is not the first time that we see it appearing in an antique myth, but whose value as an accent, whose crucial character, whose pivotal character had to wait in short for many long centuries before being, by Freud, put in the centre of the psychical thematic.

確實地, 這並不是第一次,我們看見它出現在一個古代的神話,但是它的價值,作為一種強調,它的重要的特性, 總之,它的軸心的特性,必須等待許多漫長的世紀,才被佛洛伊德放置在心理主題的中心。

It is for this reason that it is not a waste of time, having made this discovery, to tell you about it, because in short it happens to designate – in the tiny image which will remain, because of the very time that I am consecrating to it this morning, imprinted in your spirits – it
happens to illustrate that which today I can scarcely designate otherwise than the meeting point of two registers, that of the instinctual dynamic in so far as I have taught you to consider it as marked by the effects of the signifier, and to permit therefore to accentuate also at this level how the castration complex ought to be articulated, cannot even be fully articulated except by considering this instinctual dynamic as structured by this mark of the signifier.

因為這個理由, 從事這個發現後,告訴你們關於它,並不是浪費時間。因為總之,它恰好指明—在這個小小意象,它將會一直銘記在你們的精神裡, 因為今天早上我致力於它—它恰好可以作為例子說明,今天我除了以這兩個銘記的會合點,幾乎沒有別的方法指明的東西。這個本能的動力學的東西, 我曾經教導你們將它認為是由能指的影響所標記,因此在這個層次,強調閹割情結應該如何被表達。它甚至無法充分地被表達,除了考慮到這個本能的動力學,作為是能指的這個標記的結構。

And at the same time, this is the value of the image, to show us that there is therefore a superimposition or a super-impression, a common centre, a vertical direction at this point of production of the castration complex
into which we are now going to enter.

同時, 這就是這個意象的價值, 它跟我們顯示,因此會有一個超級的賦加, 或是一種超級稻印象,一個公同的中心, 一個垂直的方向,在閹割情結的產生的這個時刻,我們現在將要探討它。

Because you see that it is here that I left you the last time having taken up the thematic of desire and demand in the chronological order, but in
repeating to you at every instant that this divergence, this splitting, this difference between desire and demand which marks with its stroke all the first stages of libidinal evolution, and is determined by the nachtraglich action, by something retroactive coming from a certain point where the paradox of desire and of demand appears with the minimum of eclat, and which is really that of the genital stage, in so far as it appears that the same desire and demand should at least be able to be
distinguished there.

因為你們看出,就在這裡,我上一次離開你們,在以時間先後順序,探討欲望與要求的主題。但是在每個時刻,我都跟你們重複,在欲望與要求之間的這個分岔,這個分裂, 這個差異,用它的打擊標記力比多的進化的最初的階段,並且受到這個反彈的行動所決定, 受到某件來自某個點的反彈。在那個點, 欲望與要求的矛盾帶著少量的喝彩出現。這確實就是性器官的階段,因為似乎相同的欲望與要求至少應該能夠在那裡被區別。

They are marked by this stroke of division, of explosion which,
for analysts, consider it carefully, must still be, if you read
the authors a problem, I mean a question, an enigma more avoided
still than resolved and which is called the castration complex.

它們被這個區分的,爆炸的打擊標示。精神分析師仔細地考慮它, 它一定依舊是一個難題, 假如你們閱讀作者,我的意思是,它一定依舊是個問題, 一個謎團,被逃避的部分比被解決的部分還多。這就是所謂的閹割情結。

Thanks to this image, you have to see that the castration complex, in its structure, in its instinctual dynamic is centred in such a way that it overlaps exactly what we could call the point of the birth of the soul.

由於這個意象, 你們必須看出, 閹割情結,在它的結構裡, 在它的本能的動力學裡,它以這種方式被集中,它確實重疊我們所謂的靈魂的誕生的這個點。

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

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