Encore 20

Encore 20
继续再来
Jacques Lacan
雅克、拉康

VI
God and Woman’s jouissance
上帝及女人的欢爽
READING-LOVING, 阅读爱
HATING. 恨
MATERIALISTS. 唯物论者
JOUISSANCE OF BEING. 存在的欢爽
THE MALE, POLYMORPHOUS PERVERT. 男性多形态的倒错
MYSTICS. 神秘主义者

For a long time I have wanted to speak to you while walking around a bit among you. Thus, I was hoping, I must admit, that the so-called academic vacation would have diminished the number of you attending here.

长久时间来,我曾经想要跟你们谈论,当我在你们当中行走。因此,我希望,我必须承认,所谓的学术的假期本来会减少你们一些人出席这里。

Since I have been refused this satisfaction, I will return to what I began with the last time – what I called “another satisfaction,” the satisfaction of speech.

因为我曾经被拒绝这个满足,我将回到我上一次开始的部分—我称为「另外一个满足」,言说的满足。

Another satisfaction is the one that answers to1 the jouissance that was barely (juste) required, just enough (juste) for it to happen between what I will abbreviate by calling them man and woman. In other words, the satisfaction that answers to phallic jouissance.

另外一个满足是满足这个勉强被要求的欢爽的回答,就是足够让它发生在我将缩写为男人与女人。换句话说,回答阳具欢爽的满足。

Note here the modification that is introduced by the word “barely” (juste). This “barely” is a “just barely” (tout juste), a “just barely successful” that is the flip-side of failure – it just barely succeeds.

在此请注意被「勉强」这个单字所介绍的这个修正。这个「勉强」是一个「仅为勉强」,「一个仅为勉强的成功」,那是失败的正相反—它仅是勉强成功。

This already justifies what Aristotle contributes with the notion of justice as the bare mean (le
juste milieu).2 Perhaps some of you recognized, when I introduced the whole (tout) – found in the expression “just barely” (tout juste) – that I circumvented the word “prosdiorism,”3 which designates the whole that is not lacking in any language.

这已可证明亚里斯多德以「正义」的观念,贡献作为罕见的「中庸之道」。或许你们有些人会承认,当我跟你们介绍这个「全部」—在这个「仅为勉强」的词语里—我绕过「所有」这个词语,它指明在任何语言里都不缺乏的这个「全部」。

Well, the fact that it is the prosdiorism, the whole, that allows us on this occasion to slide from Aristotle’s justice to the just barely (justesse), to the just barely successful (réussite de justesse), is what
legitimates my having brought in Aristotle’s work here. Indeed – right? – it cannot be understood immediately like that.

呵呵,它就是「所有」的这个事实,容许我们在这个场合,让亚里斯多德的「正义」滑落成为这「仅是勉强」,到仅是勉强成功。这让我以亚里斯多德的著作引证的东西能够自圆其说。的确,不是这样吗? 它无法立刻像这样就被了解。

If Aristotle cannot be understood so easily, due to the distance that separates us from him, that is what, in my view, justifies my saying to you that reading in no way obliges you to understand. You have to read first.

假如亚里斯多德无法如此轻易被了解,由于我们跟他相隔的这个拒离。依照我的观点,那就是我对你们的说法自圆其说的地方。阅读丝毫没有强迫你们了解。你们必须首先阅读。

1
That is why today, in a way that may seem paradoxical to certain of you, I will advise you to read a book regarding which the least one can say is that it concerns me. The book is entitled Le titre de la lettre* and was published by the Galilee publishing company, in the collection A la lettre. I won’t tell
you who the authors are – they seem to me to be no more than pawns in this case.

那就是为什么今天,对有你们某些人而言,可能会显得矛盾的地方。我将劝告你们阅读一本书,关于这本书,我们至少能够说的是,它跟我有关系。这本书的标题是「信的标题」,由佳利立出版公司出版,成为「信件」文集。我将不告诉你们这些作者是谁—对于我而言,他们仅是这个情况的马前卒。

That is not to diminish their work, for I will say that, personally, I read it with the greatest satisfaction. I would like you to put yourselves to the test of this book, written with the worst of intentions, as you will easily see in the last thirty pages. I cannot encourage its circulation strongly enough.

这并不是要贬抑他们的著作,因为我将会是,就个人而言,我心满意足地阅读它。我想要你们不妨以这本书作为验证,虽然它被书写的意图真是存心不良。如同你们很容易看出,在最后的三十页。对于它的流通,我无论怎么鼓励也不为过。

雄伯曰:这个句子很容易翻错。
I cannot encourage its circulation strongly enough.
=I cannot encourage its circulation strongly too much.
=The more strongly I encourage its circulation, the better
对于它的流通,我无论怎么鼓励也不为过。(不是「我不能够足够强烈鼓励它的流通」)

I can say in a certain way that, if it is a question of reading, I have never been so well read – with so much love. Of course, as is attested to by the end of the book, it is a love about which the least one can say is that its usual underside (doublure) in analytic theory need not be ruled out here.

我能够以确定的方式说,假如这是一个阅读的问题,我是是如此钜细无馀地被他们阅读,带著如此的关爱。当然,如同这本书的结语所证明的,这是一种关爱。关于这种关爱,我们至少能够说的是:它在精神分析理论里的通常的阴暗面,并不需要被排除。

But that goes too far. To even talk about subjects in this case, in any way whatsoever, may be going too far. To even mention their feelings is perhaps to recognize them too much as subjects.

但是他们弄得太过分,甚至在这种情况谈论到各个主题,无所不用其极地任意发挥。甚至提到他们的感觉,或许就是要过分承认这些感觉,当著主题。

Let us simply say that it is a model of good reading, such good reading that I can safely say that I regret never having obtained anything like it from my closest associates. The authors felt that they had to limit themselves – and, well, why not compliment them for it, since the condition of a reading
is obviously that it impose limits on itself – to an article included in my Écrits that is entitled “The Instance of the Letter.”

容我们仅是说:这个一个良好阅读的模式,如此的良好阅读,以致于我能够安全地说,我很遗憾早先我不曾从我的亲朋好友那里获得诸如其类的东西。那些作者们感觉到他们必须限制他们自己—呵呵,我们何不恭维他们的这种作风?因为一种阅读的情况,显而易见地,它赋加它自己的限制—限制仅是阅读一篇被收集在我的「精神发析论文集」的文章,标题是「讯息作为无意识的代理」。

雄伯注:
“The Instance of the Letter” 这篇文章,在Alan Sheridan 的英译本,被翻译为”The Agency of the letter in the unconscious or reason since Freud”. 褚孝泉的拉康选集翻译为「无意识中文字的动因或自弗洛伊德以来的理性」。Letter 一词具有「信件」「文字」「字母」「讯息」等歧义性。在The Purloined Letter 「被偷窃的信」那篇内容里,letter 开始明指著是爱伦坡小说的「信」,但是拉康在作精神分析的诠释时,则引申作为「无意识的讯息」或「死亡的讯息」的隐喻,因为那封信的内容一旦被揭露,很可能导致皇后的死亡。后来拉康在The Interpretation of Desire「欲望的诠释」里,又重新发挥,也是当著是「无意识的讯息」或「死亡的讯息」的隐喻。

Beginning with what distinguishes me from Saussure, and what made me, as they say, distort him, we proceed, little by little, to the impasse I designate concerning analytic discourse’s approach to truth and its paradoxes.

我刚开始时看到,他们将我跟语言学家索绪尔区分开来,及我扭曲索绪尔的部分,如他们所说的。我们慢慢继续看下去,到达我指明的僵局,关于精神分析论述探讨真理及其矛盾的方法。

That is, no doubt, something that ultimately escapes – I needn’t probe any further – those who set themselves this extraordinary task. It is as if it were precisely upon reaching the impasse to which my discourse is designed to lead them that they considered their work done, declaring themselves – or rather declaring me, which amounts to the same thing given their conclusions – confounded. It would be altogether appropriate for you yourselves to examine their conclusions, which, you will see, can be qualified as inconsiderate. Up until these conclusions, the work proceeds in a way that I can only characterize as strikingly illuminating (éclaircissement).

无可置疑地,那是某件东西—我不需要再更深入探讨下去—让那些替他们自己任命从事这项特别的工作的那些人,最后感到迷惑不解的东西。好像是当我们确实一到达这个僵局,我的精神分析论述被设计就是要引导他们到达这个僵局。他们认为他们的工作就是大功告成,他们自己宣布—更确实地说,是替我宣布。这相当等于就是给出他们的结论相同的事情,这真是要命的事情。你们自己去检视一下他们的结论,是最好不过的事。你们将会看出,那些结论能够被给予它的特质,就是专横霸道。一直到这些结论,这部著作继续下去,他们所用的方式,我仅能给予它的特征,是令人大开眼界。

雄伯注:
That is, no doubt, something that ultimately escapes – I needn’t probe any further – those who set themselves the extraordinary task。的escape在这里的意思是「无法让人理解」Be incomprehensible to; escape understanding by,不是「逃避」。

If it could, by any chance, lighten your attendance here (éclaircir),5 I would regard that as merely an added perk for me, but, after all, I’m not sure – why not have faith in you (vous faire confiance), since there are always just as many of you here? – whether anything could put you off.6

他们使用的这种方式,万一恰巧地,造成你们出席我研讨班的人数减少,我还真把它当作仅是我的额外获益。但是畢竟,我并不确定—既然你们每次出席的人数总是爆满,我对于你们为什么不可以信心满满?无论你们是否受到怎样的阻扰。

Thus, apart from the last twenty or thirty pages – to tell you the truth, those are the only ones I skimmed through – the others will be a comfort to you that, overall, I can but wish you.

因此,除了前面的二十到三十页外—坦白跟你们说实话,那十几页是唯一我大略翻阅过去的页数—其余的部分,对于你们将会是个安慰,大体上来说,我仅能这样祝福你们。

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

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