齐泽克论拉康02

The political implications of this stance are crucial. Recall the widespread notion that aggressive Islamic (or Jewish) monotheism is at the root of our predicament—is the relationship between polytheism and monotheism, however, really that of the multitude and its oppressive “totalization” by the (“phallic”) exclusionary One?

A. 这种姿态的政治意义是明显的。想想大众都认为的一神教富有进攻性的想法吧,多神教和一神教的关系 真的是包容性和排他性相对立吗?
B. 这种姿态的政治意涵是很重要的。请回顾一下所有普遍的观念:对于攻击性的回教徒( 或是犹太教徒),他们的一神教,就处于我们进退维谷的困境根源—可是,多神教与一神教之间的关系,难道真的就是众多与压迫众多的「集权」之间的关系吗?这个(作为阳具象征)的排除其它众多的神的唯一的神的「集权」?

What if, on the contrary, it is polytheism which presupposes the commonly shared (back)ground of the multitude of gods, while it is only monotheism which renders thematic the gap as such, the gap in the Absolute itself, the gap which not only separates (the one) God from Himself, but is this God? This difference is “pure” difference: not the difference between positive entities, but difference “as such.”

A. 如果正相反,是多神教本身假设了神祗共存的必需共同基础,而一神教展现了绝对(absolute)的差异性,这个差异性不仅区分了神,而且就是神本身呢?这个差异是纯粹的差异:不仅是正面实体之间的差异,也是差异本身。
B. 相反地,万一是多神教在预先假设:众多的神具有这个共同分享或共同背景的领域,那又会是怎样的情况?因为只有一神教将这个差距的本身,当著是论述的主题,在「绝对真理」本身的这个差距,不但分隔唯一的神,跟神的本身,而且分隔这个「神」的这个差距。这个差异就是「纯粹的」差异:它并不是正面的实体之间的差异,而是「作为本身」的差异.

Thus monotheism is the only logical theology of the Two: in contrast to the multitude which can display itself only against the background of the One, its neutral ground, like the multitude of figures against the same background (which is why Spinoza, the philosopher of the multitude, is, quite logically, also the ultimate monist, the philosopher of the One), radical difference is the difference of the One with regard to itself, the noncoincidence of the One with itself, with its own place.

A. 因此,一神教是唯一的非单一(the Two)的神学:与此相反,多神教却必须假设多重性必须依靠的单一性和中立平台(也就说明了为什么斯宾诺莎,一个多元论者,也同时是一个绝对的单一主义者)。
B. 因此,一神教是这个「二」的唯一的逻辑的神学:以能够展示它的本身的众多,对照于这个「一」的背景,这个背景是它的中立的立场,就像众多的数目字,对照一个相同的背景,( 这就是为什么史宾诺萨,这位主张泛神论的哲学家,逻辑推论上,也是这个终极的一神论者。他是主张这个「一」神的哲学家。)最大的差异就是这个作为「一」的神,跟它自己本身的差异,作为这个「一」的神,无法跟它自己本身,跟它自己的位置,无法衔接无间。

This is why Christianity, precisely because of the Trinity, is the only true monotheism: the lesson of the Trinity is that God fully coincides with the gap between God and man, that God is this gap—this is Christ, not the God of beyond separated from man by a gap, but the gap as such, the gap which simultaneously separates God from God and man from man.

A. 这也就是为什么基督教,正因为三位一体,是唯一的真正的一神教:三位一体使得神和人之间的差异与神本身汇合,神就是这个差异本身——基督,不是一个与人无关的高高在上者,而就是这个差异本身,这个差异把神分离出神,人分离出人。
B. 这就是为什么基督教,确实是因为它是三位一体,它才是唯一的真实的一神教。三位一体的教义是:上帝跟上帝与人之间的这个差距,充分衔接无间。上帝就是这个差距—那就是耶稣基督,不是跟人用一个差距分隔的超越的这个上帝,而是这个差距的本身,同时分隔上帝跟上帝,分隔人跟人的这个差距。

This fact also allows us to pinpoint what is false about Levinasian-Derridean Otherness: it is the very opposite of this gap in the One, of the inherent redoubling of the One—the assertion of Otherness leads to the boring, monotonous sameness of Otherness itself.

A. (漏译)
B. 这个事实也容许我们确实定位,关于列维纳斯与德里达的「大他者」,虚假的地方在哪里。就是在这个作为「一」的神的这个差距的相反处,这个「一」的神,本质上是具有双重身份。大他者的主张导致的结果是:大他者的本身成为沉闷单调的一成不变。

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

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