拉康:RSI 26

拉康:RSI 26
真實界,象徵界,與想像界

Seminar of March 18, 1975

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These cords supposed to consist give some support to the metaphor of the hole, and allow us to elaborate mathematically a topology distinguished from that of the sphere. Every imaginary supposition participates implicitly in the sphere insofar as it shines (rayonne)—Let there be light!

被假定的組成的這些繩線,給予某種的支持,給予空洞的換喻,並且容許我們以數學方式建構一種拓撲圖形,區別於這個球形的圖形。每一個想像的假定都暗涵地參與這個球形,因為它照亮—「讓這裡有光!」

Only, concerning what there is of the consistency of the body, analysis reveals that we have to come to the intestines (boyaux). Far from the polyhedrons that have occupied the imagination, Timaein for centuries, it is the gut-torus that prevails. Besides, this is also a sphincter.

只是,關於屬於身體的一致性所擁有的東西,精神分析顯示,我們必須來到這個內部。這個內部根本不是幾世紀來,佔據我們想像的多面體的上帝。它是一種到處存在「內部的凸出形狀」。除外,它也是一種括約肌。

This renders sensible for you the relation of the body to the imaginary. I now ask you the following question: can we think the imaginary, inasmuch as we are held to it by our body, in a way that reduces its imaginarity?–or its imagery, if you like?

對於你們而言,身體與想像界的關係得以讓人理解。我現在詢問你們以下的問題:我們能夠認為想像界,依照我們根據我們的身體給予它,因而減化身體的想像性嗎?或者依照你的想法,減化它的意象性?

One is in the imaginary. However elaborated one makes it–and this is what analysis leads us back to–one is in the imaginary. There is no means to reduce its imaginarity.

我們處於想像界。無論我們讓它變得多麼複雜—這是精神分析引導我們回來的地方—我們處於想像界。沒有方法可以減化它的想像性。

It is here that topology makes a step. It permits you to think–but it is a thought after the fact–that the aesthetic, in other words, what you feel, is not in itself transcendental. The aesthetic is tied to what is only a contingency, that it is this topology that is the right one for a body.

就在這裡,拓撲圖形進一步發展。它容許你認為—但是這是事後之明—這個美的東西,換句話說,你所感覺的東西,本身並不是超驗的。這個美的東西,跟僅是偶然性銜接。就是這個拓撲圖形,對於身體才是適當的拓撲圖形。

Yet this is not a body all alone. If not for the symbolic, and the ex-sistence of the real, the body would have no aesthetic at all, because there would be no gut-torus.

可是,這並不是完全單獨的身體。假如不是因為這個符號界及實在界的「先前存在」,身體本來根本就不美。因為將不會有「內部凸出形狀」。

The gut-torus is a mathematical construction, which is to say it is made from this nonexistent relation between the symbolic and the real.

這個「內部凸出形狀」是一個數學的建構。那等於是說,它是由這個介於符合界與實在界之間的非存在的關係組成。

The notion of the knot that I promote is imagined, is figured, between imaginary, symbolic, and real, without for all that losing its weight of the real. But why exactly? Because there is an effective knot, which is to say that the cords are wedged together.

我提倡的這個環結的觀念是被想像出來,被描繪形狀,處於想像界,符號界,與實在界之間。儘管那樣,它並沒有喪失實在界的份量。但是確實是為什麼?因為有一個有效的環結,那等於是說,繩線被嵌入在一塊。

There are cases where this turn-around no longer works because of the triple points that suppress ex-sistence.

有些情況,翻轉不再運作,因為這三個點壓制了「先前存在」。

This is what I have indicated to you in saying that the real is demonstrated to have no sense. There is no sense because only sense as vanishing, reduced to this triple point, gives sense to the term real (Figure 3).

這就是我曾經跟你們指示燈,當我說,實在界被證明沒有意義。沒有符號的意義,因為僅有作為消失的意義,被化減成為這個三重點,給予意義,給這個「實在界」這個術語( 圖形三)。

Likewise, in this other triple point is situated jouissance insofar as it is phallic —which implies its liaison with the imaginary as ex-sistence. The imaginary is the step of (pas de) jouissance. Likewise, what gives consistency to the symbolic, is precisely that there is no Other of the Other.

同樣地,歡爽的位置在這個其它的三重點,因為它是陽具—陽具暗示著它跟想像界的交媾作為「先前存在」。這個想像界就是歡爽的步驟。同樣地,給予符號界一致性的東西,確實就是大彼者的大彼者並不存之

Is this to say that these figures are models? I have said that models recur to the pure imaginary. Knots recur to the real. They take their value from this: that they have no less bearing in the mental than the real, even if the mental is imaginary. Every couple, all that there is of the couple, is reduced to the imaginary.

這難道是說,這些圖形都的典範模式?我曾經說過,典範模式依賴這個純粹的想像界。環結依賴實在界。它們從這裡獲得它們的價值: 它們跟實在界一樣,都跟精神有關聯,甚至這個精神是想像界。每一配對,屬於配對的一切東西,都被化減為想像界。

Negation is also a way of admitting–Freud insists on it from the start–a way of admitting there alone where the admission is possible, because the
imaginary is the place where all truth is stated, for a denied truth has as much imaginary weight as an admitted truth: Verneinung-Bejahung.

否定也是一種承認的方式—佛洛伊德從一開始就堅持—否定是一種單獨地承認:准許進入是可能的,因為想像界就是所有真理被陳述的地方。因為一個被否認的真理,具有同樣想像界的份量,跟一個被承認的真理。否定就是承認的真理。

How is it that the real only begins at number three? Every imaginary has some two in the mix, as a remainder of this two effaced from the real. And this is how the two ex-sists to the real.

實在界如何從「三」這個數目開始?每個想像界在這個混合裡,都有某個「二」,作為這兩個從實在界被抹除的這個「二」的剩餘。這就是這個「二」先前存在於實在界。

Ex-sistence is the play of the cord until something wedges it; this is what plays on each cord, as ex-sistence, to the consistency of the others. Freud renewed the accent on the consistency of the real with an ancient term, the phallus–but how are we to know what the mysteries placed under the term phallus?

「先前存在」就是這個繩線的遊戲,直到某件東西嵌入裡面。這就是在每個繩線運作的東西,作為先前存在於其它環結的一致性。佛洛伊德根據實在界的一致性,用一個古代的術語「陽具」,更新這個強調點。但是我們應該如何知道,在陽具這個術語之下,神秘主義者擺放了什麼東西?

In accentuating it, Freud exhausted himself, but this is done in no other way than its flattening out. It is a matter of giving weight to this consistency,
and not only the ex-sistence, of the real.

當佛洛伊德強調它時,他讓自己身心俱疲。但是搞成這樣,並不是別的方式,而是他將它擺平。問題是要給予這個一致性價值份量,不單是實在界的這個「先前存在」。

Naming (Nommer)–which we could write n’hommer15– naming is an act, from adding a dit-mension, a dimension of flattening out. No doubt, Pierre Soury, in his monstration that there is only one knot, distinguishes the turning around of the plane, the turning around of the round, the turning around of the band, indeed, internal and external exchanges.

命名—我們能夠書寫為「人的命名」—命名是一種行動,從增加一個「維度」,一個擺平的維度。無可置疑地,皮爾邵瑞,在他的「證明」,僅有一個環結,區別這個層面的翻轉,這個圓形的翻轉,這個環帶的翻轉。確實的,內部與外部的交換。

These are only effects of a flattening out. An exemplary recourse to the distance between the real of the knot and this conjunction of domains that I wrote on the board, giving weight to sense.

這些僅是擺平的影響。 一種典範地訴諸於環結的實在界,與我書寫在黑板上的這些領域的聯接之間,保持距離。這些領域給予價值重量給意義。

Whether this clarifies the practice of analytic discourse, I leave to you to decide. I propose, in closing today’s meeting, this formulation of the triple identification that Freud advances. If there is a real Other, it is not elsewhere than in the knot itself, and it is in this that there is no Other of the Other. If you identify with the imaginary of this real Other, it is the identification of the hysteric with the desire of the Other–which passes to the central point.

無論這是否澄清精神分析論述的實踐,我聽由你們來決定。當我結束今天的演講時,我建議,佛洛伊德提出的這三重認同的構想。假如有一個實在界的大彼者,它不是在別的地方,它就是在它本身的環結裡。就是在這裡,除外沒有大彼者的大彼者。假如你們認同這個實在界的大彼者的想像界,就是歇斯底里症認同於大彼者的欲望—-這就通過到這個中心點。

Identify with the symbolic of the real Other, and you have the identification with the trait unaire.

假如你們認同於實在界大彼者的符號界,你們就認同於這個「獨特特徵」。

Identify with the real of the real Other, and you obtain what I have indicated by the Name-of-the Father, where Freud designates what identification has to do with love.

假如你們認同實在界大彼者的實在界,你們就獲得我所指示的,以「父親之名」。在那裡,佛洛伊德指明是,認同必須跟愛有關的東西。

I will speak to you next time of these three forms of the Name-of-the-Father, those that name the imaginary, the symbolic, and the real, for it is in these names that the knot holds.

下一次,我將跟你們談論「以父親之名」的這三個形式。命名想像界,符號界,及實在界的那些形式。因為環結就存在於在這些命名裡。

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

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