拉康論移情 0412e

拉康論移情 0412e

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

For when all is said and done if the myth of Psyche has a meaning, it is the fact that Psyche only begins to live as Psyche not simply as provided with an extraordinary initial gift (that of being equal to Venus), nor indeed with a masked and unknown favour (that in short of an infinite and unplumbable happiness) but in so far as Psyche, qua subject of a pathos which is (7) properly speaking that of the soul – at that very moment when
precisely the desire which had fulfilled her is going to flee from her, is going to disappear, it is from that moment that the adventures of Psyche begin.

因為當一切都說都做了,假如賽奇女神的神話具有意義, 事實上,賽奇女神僅是開始生活, 不但被供應特別的基本天賦 (跟維納斯相等的天賦), 而且確實供應有一個被遮蔽及未被知道的偏愛( 總之, 無限而無法探究的快樂的偏愛)。但是賽奇女神,作為具有感傷力的生命主體, 適當地說, 具有靈魂的生命主體—當充滿她的欲望將要逃離她的時刻,欲望將會消失,從那個時刻,賽奇的奇遇開始。

I once told you, Venus is born every day and, as the myth tells us, this time the Platonic one, it is therefore because of this we have also every day the conception of Eros.

我有一次告訴你們,有一天 維納斯誕生。如同神話告訴我們, 這一次,是柏拉圖的神話。因為這個神話,我們也每一天都擁有性愛的懷孕。

But the birth of the soul is, in the universal and in the particular, for each and every person, a historic moment. And it is from that moment that there develops in history the drama which we have to deal with in all its consequences.

但是靈魂的誕生, 既是普遍性,也是特別性,對於每一個人,在歷史的時刻。 從那個時刻開始,我們必須處理的這個戲劇,在歷史上發展,具有它一切都結果。

When all is said and done, one can say that if analysis, with Freud, went straight to this point I would say that, if the Freudian message ended on this articulation – consult Analysis finite and infinite – it is because there is a final term – the thing is properly articulated in this text, at which one arrives when one manages to reduce in the subject all the avenues of his re-emergence, of his reliving, of unconscious repetitions, when we have managed to make them converge towards this rock – the
term is in the text – of the castration complex, the castration complex in man as in woman – the term Penisneid is only among others in this text the pinpointing of the castration complex as such.

當一切都說都做了,我們能夠說, 假如精神分析,對於佛洛伊德而言,直接到達這一點,我不妨說, 假如佛洛伊德的訊息以這個表達作為結束—諮商精神分析既是有限,也是無限—這是因為有一個最後的術語—這件事在這個文本裡適當地被表達。我們到達的文本, 當我們成功地在生命主體身上,化簡他重新出現,它的重新復活,無意識重複的所有管道,當我們成功地讓它們彙聚朝向閹割情結的這塊岩石—這個術語在文本裡—男人與女人的閹割情結—「陽具羡慕」這個術語,在這個文本裡,僅是其中之一,針對著閹割情結的本身。

It is around this castration complex and as I might say starting again from this point, that we should put to the test again everything that has in a certain fashion been discovered starting from this stumbling point.

環繞著這個閹割情結,我不妨說, 再一次從這一點開始, 我們應該再一次測試每一樣以某種方式被發現的東西, 從這個絆腳點開始。

For, whether it is a question of highlighting the quite decisive and primordial effect of what emerges from the agencies of the oral for example, or again of the bringing into play of what is called the aggressivity of primordial sadism, or again of what has been articulated in the different developments which are possible around the notion of the object (of the decomposition and the deepening of this relationship, up to the point of
highlighting the notion of good and bad primordial objects), all of this cannot be resituated in a proper perspective unless we regrasp in a divergent fashion that from which this effectively diverged, …. from this point unsustainable to a certain degree in its paradox, which is that of the castration complex.

問題是否是強調這個決定性及原初的影響,譬如,從口腔的代理出現的東西, 或是運作所謂的原初虐待狂的攻擊性,或是以不同的發展被表達的東西。這些表達是可能的, 環繞著客體的觀念 (這個關係的瓦解及深化,一直到強調善與惡的原初客體的觀念), 所有這一切, 無法用適當的觀點重新定位,除非我們重新掌握,以分歧的方式,這個有效地被分歧的東西,,,從無法被維持的這一點,到它的矛盾的某個點,這是閹割情結的矛盾。

An image like the one that I am taking care, today, to produce before you is in a way to incarnate what I mean in speaking about the paradox of the castration complex.

這是一個意象,像我今天正在處理的這個意象,為了要在你們面前產生的意象,某方面,是要具體表現我的意思,當談論到閹割情結的矛盾。

In effect, if the whole divergence which has been able to appear to us up to the present in the different phases that we have studied, motivated by the discordance, the distinction between what constitutes the object of demand (whether it is in the oral stage the demand of the subject as in the anal stage the demand of the other) and that which in the Other is at the place of desire (which would be in the case of Psyche masked, veiled up to a certain point although secretly perceived by the archaic,
infantile subject), would it not seem that what one can massively call the third phase – which is currently described under the name of the genital phase – is this conjunction of desire in so far as it may be involved in some demand or other of the subject, is it not properly speaking that which ought to find its reference, its identical in the desire of the Other?

實際上,假如整個分歧直到這個時刻,能夠以我們曾經研究的不同的階段,出現在我們面前,由於這種不協調所觸發,區別要求的客體的本質,(無論是在口腔期的階段,生命主體的要求,如同在肛門期的階段,對於大它者的要求),與在大它者身上,處於欲望位置的東西( 在賽奇女神的案例,這一點被掩蓋,被遮蔽到達某一點,雖然秘密地被過時的嬰孩的生命主體感覺到),這難道不是我們能夠堂而皇之地稱我第三階段?—這個第三階段目前被描述為性器官階段—這是欲望的結合,當它牽涉到某種生命主體的要求。適當地說, 這難道不是應該找到它的指稱的東西, 它在大它者的欲望的認同?

If there is a point where desire presents itself as desire, it is indeed
there where precisely the first accentuation of Freud was constructed to situate it for us, namely at the level of sexual desire revealed in its real consistency and no longer in a contaminated, displaced, condensed, metaphorical fashion.

假如有一點,在那裡,欲望呈現它自己作為欲望, 確實就在那裡, 佛洛伊德的第一個強調被建構,為了跟我們定位它,換句話說, 在性欲望的層次,被顯示在它的真實的一貫裡,不再處於受到污染,替代,濃縮的比喻的方式。

It is no longer a question of the sexualisation of some other function,
we are dealing with the sexual function itself.

問題不再是某種其它功用的性化, 我們正在處理性的功用本身。

(8) To make you measure the paradox that it is a question of
pinpointing, I sought this morning an example to incarnate the
embarrassment of psychoanalysts in what concerns the phenomenology of this genital stage, I came across an article by Monchy on the castration complex in the International Journal.

為了要讓你們測量這個矛盾,問題是要如何確定, 我今天早上尋找一個例子具體表現精神分析師的尷尬,在這個性器官階段的現象有關的東西。在國際期刊, 我偶然看到孟奇的一篇論閹割情結的文章。

To what is an analyst who in short interests himself again in our
day – because there are not many of them – in the castration
complex led in order to explain it?

總之,在我們時代,若有精神分析師,(因為並不是很多),對於閹割情結再一次感到興趣,為了解釋它,他會被引導到哪裡?

Well, to something that you would never guess. I will summarise it for you very briefly.

呵呵,他會被引導到你們永遠猜想不到的地方,讓我簡短地跟你們總結一下。

The paradox naturally cannot fail to strike you that without the
revelation of the genital drive it is necessarily marked by this
splitting which consists in the castration complex as such, the
Trieb is for him something instinctual.

這個矛盾當然一定會讓你們印象深刻,以致於假如沒有性器官驅力的啟示,它必然是由這個分裂標示。這個分裂在於閹割情結的本身,驅力的本身,對於他而言,就是某件本能的東西。

We are dealing with someone who begins with a certain baggage (von Uexkull and Lorenz), he speaks to us at the beginning of his article of what are called congenital reaction schemes, which evokes for us the fact that in the case of little birds who have never been subjected to any experience it is enough to have a lure projected, the shadow identical to that of a hawk, of a faucon in order to provoke all the reflexes of terror, in short the imagery of the lure as the author of this article – which is
written in English – puts it in French 1’attrape.

我們正在處理某個帶著某種行李開始的人(范,烏庫爾,或洛倫茲)。他在他的文章的開頭跟我們談論,所謂的天生的器官反應的結構。這讓我們想起這個事實:在這些從來沒有接受過精神分析經驗的生手的例子, 只有投射一種誘惑就足夠了, 認同於老鷹的陰影,獵鷹的陰影,為了觸發恐怖的各種反射作用。總之, 誘惑的意象, 當這篇文章的作者雖然用英文書寫,這一點卻是用法文的語言來表達它。

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

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