拉康:RSI 19

拉康:RSI 19
真實界,象徵界,與想像界

Seminar of March 11, 1975

. . . R.S.I, these are just letters, as such supposing an equivalence. What results from my speaking them, making them serve me as initials, speaking them as real, symbolic, and imaginary? This takes on a sense. The question of sense is what I am trying to situate this year.

實在界,象徵界,想像界,這些僅是字母,它們本身假定是平起平坐。從我談論它們,讓它們替我服務充當字首,談論它們作為實在界,象徵界,與想像界,獲致的結果是什麼?這具有一種意義。意義的問題就是我今年要定位的東西。

The property of sense is that one names something in it, which gives rise to the dimension of what one calls “things,” which only take their seating (assise) from the real.

意義的屬性是,我們在裡面命名某件東西。這個東西產生我們所謂「無意識物」的維度。這些無意識物從實在界獲得它們的位置。

I have been led to the showing (monstration) of the knot, although I sought to do a demonstration of analytic discourse. Now Freud’s work makes no use at all of the symbolic, the imaginary, and the real. But it implies them, for it revolves around the Name-of-the-Father.

我曾經被引導從事這個環結的展示,雖然我嘗試替精神分析論述從事一個展示。現在,佛洛伊德的著作根本就不使用象徵界,想像界,與實在界。但是它暗示它們,因為它環繞「以父親之名」運轉。

The Names-of -the-Father are that: the symbolic, the imaginary, and the real. These are the first names insofar as they name something. As the Bible indicates apropos of this extraordinary thing it calls the Father, the first time of this human imagining (imagination) that is God is consecrated to giving a name to what?–to each of the animals.

「以父親之名」的內涵是: 象徵界,想像界,與真實界。這些是最初的名稱,因為它們命名某件東西。 如同基督教聖經,適當地指示它所謂「父親」的這件特別的東西。那是人類第一次想像: 上帝被奉為神聖,給予一個名稱給予什麼?—給予每一種動物。

The Bible did not come from nothing, but from a tradition. A tradition is always stupid (conne). This is even why one has devotion–there is no other manner to be reattached to it than devotion. All that one can hope from a tradition is that it be less stupid than another.

聖經並不是來自於空無,而是來自于傳統。傳統總是愚蠢的。這甚至就是為什麼我們擁有這種虔誠—除了虔誠,沒有別的辦法跟傳統重新銜接。從傳統,我們所能希望的是,它不像另外一個傳統那樣愚蠢。

How is this judged? There we reenter the more and the less. This is judged by the plusde-jouir as production. The plus-de-jouir is all that we can get our teeth into. It is because it is a matter of the jouir that one believes in it. The jouir is at the horizon of this more and this less.

這如何被判斷呢?我們重新進入那裡,帶著較多及較少虔誠。這個由「剩餘歡爽」,作為產物來判斷。這個「剩餘歡爽」就是我們所能夠努力以赴的東西。因為這個歡爽的問題是我們要相信它。 這個歡爽處於這個較多及這個較少的虔誠的地平線。

It is an ideal point, which one calls what one can. One says: the phallus.

這是一個理想點,隨我們怎麼稱呼它。 我們不妨說:這個陽具。

I have already stressed, in its time, that for the speakingbeing it is the essence of the comic. As soon as one speaks of something that has a relation to the phallus, it is the comic– which has nothing to do with the joke. The phallus is a comic like all comics–sad. Reread Lysistrata. You may laugh; you will find it bitter.

我已經強調過,在陽具的時刻。人作為言說的生命實存,陽具是這個喜劇的本質。 當我們談論到某件跟陽具有關的東西,陽具是喜劇—這個喜劇跟笑話沒有絲毫關係。 陽具是一種喜劇,像所有的喜劇一樣,它是悲傷的。請重新閱讀古希臘喜劇「性擺工」,你可能會笑,你可能發現笑得苦澀。

It must also be said that the phallus is what gives body to the imaginary. A little film brought me by Mme Aubry as an illustration of what I called then the Mirror Stage struck me a lot.

我們也必須說,陽具就是讓身體被給予想像界的東西。奧布瑞夫人帶給我一部小影片,可用來說明我所謂的「舞臺鏡像」給予我的印象。

You know how, on some not very assured foundations, I account for the jubilation connoting this moment for the child. I suppose that this jubilation is due to the prematured body, uncoordinated until then, feeling reassembled, its unity seized by way of the image, its mastery assumed. For animals born ripe, it does not seem–without our being able to confirm it–that this is produced to the same degree. There is not for them this jubilation.

你們知道,在某種並不是很確定點基金會,我如何說明指明給小孩的這個時刻的歡慶。我假定這個歡慶是由於這個早熟的身體,直到當時還不協調,感覺到重新裝配,身體的一致性通過意象來掌握,擔負起對身體的掌控。對於生來就成熟的動物—我們沒有辦法證實它—這個掌控似乎沒有到達相同的程度。 這個歡慶並不是為了他們。

Well, there is a tie between this and a gesture I was able to grasp in this film. The child before the mirror–I don’t know if it was a little girl or a little boy; it little matters, the gesture has the same value–the child passed its hand before what was perhaps a phallus or perhaps its absence, and pulled it back sharply from the image.

嗯,在這個跟我在影片裡瞭解到一種姿態之間,有一層關係。 在鏡子前面的這個小孩—我不知道是否是女孩還是男孩,這並不重要,這個姿態擁有相同的價值—這個小孩用他的手放在可能是一個陽具或是陽具的欠缺之處,然後突然從鏡子那裡縮回他的手。

This ellipsis appeared to me the correlate of the prematuration, and the announcement of what will later be called modesty.

我覺得,這種壓抑跟這種早熟,以及後來所謂的羞澀的宣告息息相關。

The phallus, thus, is above all the real insofar as one elides it. If you return to what I have cleared the way to this year in trying to make consonate consistency, ex-sistence, and hole with the imaginary, real, and symbolic, I will say that the phallus is not the ex-sistence of the real.

因此,這個陽具尤其是這個實在界, 因為我們壓抑它。假如你們回答我今年曾經澄清的途徑,當我嘗試用想像界,實在界,與象徵界,讓一致性,先前實存,與空洞互相共鳴。我將會說,陽具並不是實在界的先前實存。

There is a real that ex-sists to this phallus, which is called jouissance, but rather this is its consistency. It is the concept, if I may say so, of the phallus. With “concept,” I echo the word Begriff, which doesn’t go so badly, since in sum the phallus is what is taken in the hand.

有一個實在界在這個陽具先前實存。它被稱為歡爽。但是相反地,這是它的一致性。 它是這個陽具的觀念,容我這樣說。使用「觀念」一詞,我回應「概念」這個字詞。它應用得還不錯,因為在數量上,陽具就是被掌握在手中的東西。

The concept is not without relation with this announcement, this prefiguration of an organ that is not yet taken as a consistency, but as an appendix. The ape also masturbates, and this is how he resembles man. In the concept, there is always something of the order of apishness.

這個觀念跟這個宣告,並非沒有關聯,跟這個器官的預兆。這個器官還沒有被接受作為一致性,而是作為一種附加物。這個人猿也手淫。這就是他類似人的樣子。
在這個觀念裡,總是有某件東西屬於猴子般地秩序。

The only difference between the ape and the man is that the phallus consists no less for him in what he has of the female than in what he has of the male–a phallus worth the same as its absence

在人猿與人之間的唯一差異是,陽具對於他而言,道道地地是他所擁有的女性,如同他擁有的男性—陽具的價值跟它作為欠缺相同。

Whence the special accent that the speakingbeing puts on the phallus, in the sense that jouissance ex-sists to it. This is the accent proper to the real, the real inasmuch as it ex-sists, which is to say the real as real, a real at the power of 2. All that he knows of the two is power, a semblance (semblant) whereby he remains the one-alone. This is what one calls being–beginning with 12 =
1.
言說主體對於陽具的這個特別強調,其意義是:歡爽先前實存於它。 這就是實在界本體的強調,它是實在界,因為它先前實存。 換句話說,實在界,作為實在界,實在界處於「2」的次方。他對於這個「2」所知道的是次方,是一個類似物,在那裡,他始終是這個「一」。這就是我們所謂的「實存」—開始於一的二次方等於一。

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

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