拉康:RSI 28

拉康:RSI 28
真实界,象征界,与想象界

Seminar of April 8, 1975

Simply, Freud remarked that there is perhaps a dire which has value from up to now only being interdicted. This means said between, between the lines. He called this the repressed.

单纯地,佛洛伊德谈论说,可能会有一个「言说」,从迄今仅是被禁止。这意味著,「介于被说之间」,「介于字里行间」。他称这个为「被潜抑的言说」。

I made this discovery of the knot without seeking it, of course. It appears to me a notable discovery from recuperating, not the air of Freud, but his erre, which ex-sists rigorously, an affair of the knot.

我发现到这环结,并没有寻求它,当然。我觉得这是一个引人注意到发现,不是从佛洛伊德,而是从他的「口误」恢复过来。这个口误是强烈地「先前存在」,这是这个环结的事情。

Now let us pass to something we can get our teeth into. That one (Figure 2) is the important one. Why the Devil hasn’t anyone drawn on this plus which consists in writing the sign like that, in the right way (Figure 4)?

现在让我们通往我们能够用心理解的某件东西。那个「一」(图形二)是这个重要的东西。 为什么没有任何人依赖这个「加号」? 它在于像这样书写讯息,以适当的方式(图形四)?

Young Aragon got heated up in claiming that our time had gone so far as to suppress the crossroads, the quadrivii; he was thinking of autoroutes [turnpikes]–it’s a funny word, autoroute; is this a route in-itself or a route for-itself?

年轻的阿拉贡興奋地宣称:我们的时代已经过分到压制十字路口。他当时正在想的是汽车道路—「汽车道路」是一个好笑的词语。这是指道路的本身?还是指道路的功用?

There are still a lot of crossroads and street corners, but he took to thinking that there would be no more crossroads, only tunnels. It is curious that he drew no conclusion from this.

依旧还有许多十字路口及街道角落,但是他开始思想:将不会再有十字路口,仅有隧道。耐人寻味地,从这里,他并没有获得结论。

This is the surrealist mode; it has never led to anything; it has not
spacialized the knot in the good way–thanks to which we are still in being, as Heidegger said to me, in-der-Welt. The in-der-Welt-sein. This is a cosmeticology, cosmetibuttologous (cosméticuleuse) in addition. And thanks to this Welt, there is the Umwelt and the Innenwelt.

这就是超现实的模式;它从来没有导致任何东西,它并没有以这个好的方式将这个环结专门化—感谢这个环结,我们依旧在实存当中,如同海德格跟我说的,「在世界里」。这个「在世界的实存里」。这是一个「美容术」,而且是「整容术」。感谢这个「世界」,有「外在世界」与「内在世界」。

This should make us suspicious, this repetition of the bubble.

这应该让我们怀疑,这个泡状幻想的重复。

I have learned that in comic strips one speaks in bubbles. I never look at comic strips, and I am ashamed, because this is marvelous. In fact, it was a photo-novel from Nous Deux, with words–thoughts, that’s when there are bubbles.

我曾经学习到,在漫画里,对话被放在泡状里。我从来没有看连环图画。我很惭愧,因为这是很神奇的。事实上,那是从「迁移的家畜」改编过来的图画小说,有一些文字与思想。那是放在泡状里。

Well, the question I ask here, in this form of a bubble, is what proves that the real makes a universe? I ask this question starting from Freud, who suggests that this universe has a hole, a hole that there is no means of knowing.

呵呵,我在此询问的问题,以这个泡状的形式,什么用以证明,实在界形成一个宇宙?我询问这个问题,从佛洛伊德开始,他建议:这个宇宙有一个空洞,我们不再有方法知道的空洞。

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Then I follow the trail of the hole, and I encounter the Borromean knot, which comes to me there like a ring to a finger–there we are in the hole again.

然后我遵照这个空洞的踪迹,并且我遭遇这个波罗米恩结。它就像一个手指上的戒指,来到我这里—再一次,我们处在这个空洞里。

Only, when one follows the trail of things one grasps that there is not just one trick for making a circle. There is not only one hole. If you take two of these circles, if you knot both in the right way and if you add this infinite straight line, it makes a knot as valuable as the one I usually draw (Figure 6). Rather than make the infinite straight line, it is a lot more convenient to close this consistency, and we then return to the familiar knot.

只是,当我们遵照事情的踪迹,我们理解到:制作成一个环圈不仅有一个诡计。空洞不仅只有一个空洞。假如你拿两个这些圆圈,假如将两个圆圈以适当方式连接,假如你增加这个无限的直线,它会形成一个环结,跟我通常所画的这个环结,具有同样价值(图形六)非但不是形成这条无限的直线,假如要封闭这个一致性,将会更加方便。我们因此回到这个熟悉的环结。

The interest in representing it in this way (Figure 6) is to show how the knot can be, if I may say so, doubly Borromean, which is to say that we pass to the four-looped Bo-Bo knot. Here I give you (Figure 7) a new illustration of the four-looped knot. But the question that this raises is the following–what is the order of equivalence of the infinite straight line and cycle?

以这个方式来代表它引起的興趣(图形六),就是要显示,这个环结会是什么样子?假如容我这样说,它是双重的波罗米恩结。也就是说,我们通过到四个圈套的波波罗米恩结。在此,我给予你们(图形七)四个圈套的结 一个新的说明。但是这个引起的问题是如下—无限直线与圆圈的相等的秩序是什么?

There was a man of genius called Desargues to whom it came to mind that any infinite straight line closed itself at a point at infinity. How could this idea have come to him? It is an absolutely sublime idea, around which I constructed my commentary on Las Meninas, of which it was said, if you believe the pen-pushers (gratte-papiers), that it was completely incomprehensible.

有一位天才名叫德萨古斯,他构想到:任何的无限直线在无限点封闭它自己。他如何会想到这样的观念呢?这是一个绝对崇高的观念,环绕着这个观念,我建构我对于「宫女」图画的评论。假如你们相信文书记载的话,据说这幅图画书完全不可理解的。

What is the equivalence of the straight line to the circle? It is obviously because they make a knot. This is a consequence of the Borromean knot; it is a recourse to efficiency, to effectiveness, to the Wirklichkeit. But if we find them equivalent in the efficiency of the knot, what is their difference?

什么是直线与圆圈的相对语? 显而易见地,因为它们形成一个环圈。这是波罗米恩结的一个结果,它诉诸于效率,诉诸于效果,诉诸于「事实」。但是假如我们发现它们在环结的效率方面相等,它们的差异在哪里?

As you see, I painfully approach the “thinking the Borromean knot will give you pain.”

如你们所见,我痛苦地接近这个「思考波罗米恩结将会给予你们痛苦。」

Because it is not easy to imagine, which gives a proper measure of what all thinking is. Even Descartes never made anything of his Regula decima, and this is a sign.

因为要想像并不容易,这给有一种适当的衡量,一切的思考是什么。甚至笛卡尔从来没有重视他的「正则十位数」,而且这是一个讯息。

Between the circle and the straight line, there is a play, which leads to their equivalence.

在圆与直线之间,有个遊戏,导致它们的相等。

But how can we formulate in what their difference of ex-sistence consists? The straight line exsists, goes off in the erre until it encounters simple consistency, while the circle is centered on the hole.No one knows what it is, this hole.

但是我们如何阐述它们的「先前实存」的差异在于哪里?直线先前实存,朝向「失误」发展,直到它遭遇到单纯的一致性,而圆形则是集中在空洞。没有知道那是什么,这个空洞。

That, when it comes to the corporal, the accent is put by all analytic thought on the hole, plugs it up rather. This is not clear. That it be from the orifice that is suspended all that there is of the pre-oedipal, as one says; that it be there that is oriented the perversity which is integrally that of our conduct, is indeed strange. This does not clarify for us the nature of the hole.

当我们提到这个肉体,所有的精神分析思想都强调这个空洞,把空洞阻塞起来。这是不清楚的。所有属于伊底普斯之前的东西,都被悬置,避开这个洞口。如我们所说,这种倒错就是被定位在那里。完全属于行为的倒错。这确实是奇怪的。这并没有跟我们澄清这个空洞的特性。

There is another thing that could come to mind and which is completely unrepresentable –it is what one calls by a name that only flickers forth because of language: death. This doesn’t plug it up any less, because one doesn’t know what death is.

我们想到还有另一件事情,是完全无法代表的—那就是我们所谓的一个名字,仅是因为语言而闪烁不定:死亡。 这同样会阻塞它,因为我们并不知道死亡是什么。

However, there is an approach that envisages space otherwise; it is topology. One cannot say that it leads us to very easy notions. One sees well there the weight of the inertia of the imaginary.

可是,有一个方法拟想不同等空间。那就是拓扑图形。我们无法说,它引导我们到容易的观念。我们很清楚地看到想象界的惯性的重量。

Why is geometry found so at ease in what it combines? Is this because of the
adherence to the imaginary or is it because of a sort of injection of a symbolic?

为什么几何被发现如此安逸于它所连接的东西?这是因为它坚守于想象界?或是因为这是一种符号界的投入?

A question that merits being posed to a mathematician. Whichever the case, with the topological notions of neighborhoods and of points of accumulation, the accent is put on discontinuity, while, manifestly, the natural slope of the imagination is continuity.

这一个问题值得跟一位数学家提出。不管是哪一个情况,用邻近及累积点的拓扑观念,强调在不连续性,而可证明地,想像的自然斜坡是连续性。

The difficulty of the introduction of the mental to topology indeed gives us the idea that there is something to learn here concerning our repressed.

将精神介绍给拓扑图形的困难,确实给予我们这个观念:关于我们受到潜抑的东西,在此有某件可以让人学习的地方。

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

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