sinthome 34

sinthome 34

Jacques Lacan
雅克 拉康

Le Sinthome
圣征

18.11.75 VII-148
(133) Man is the bearer of the idea of the signifier. And the idea of signifier is supported in lalangue from syntax, essentially. It nevertheless remains that if something, in History, can be supposed, it is that the totality of women who, before a tongue that is decomposing, Latin on this occasion, since it is what is at stake at the origin of our tongues – that it is the totality of women who engender what I have called lalangue.

人是这个能指的观念的载负者。能指点这个观念,基本上受到语言的句法的支持。可是,问题仍然是,假如某件事情,在历史上,能够被假定,那就是女人的整体性。在一种逐渐瓦解的语言,在这个场合,指的是拉丁文,因为在我们语言的起源,这是岌岌可危的东西。女人的整体性产生了我所谓的语言。

雄伯说
拉康将女人的整体性,比喻为拉丁文这个逐渐瓦解的语言。拉丁文一般仅有研究希腊古典文化的学者,才在使用。它是一种类似僵死的语言,因为它不可能再重新创新。女人的整体性,也就是语言的起源,若也是如此瓦解,那对于作为能指的主体确实是岌岌可危,因为那意味着他作为根源的「所指」销声匿迹了。

It is this expression (dire) questioned about what is involved in lalangue, about what was able to guide, guide one sex of the two, towards what I will call this prosthesis of equivocation. For what characterises lalangue among all others, are the equivocations that are possible in it. This is what I illustrated by the equivocation of deux and d’eux. A set of women in every case has engendered lalangue.

就是这个表达引导这两个性别的其中一个。这个表达受到质疑,关于在语言所牵涉到东西,关于什么能够引导,朝向我所谓的模棱歧义的人为更换。因为在所有表现语言的特性的东西,都是在语言里面可能的模棱歧义。这就是我以deux 与d’eux 的模棱歧义。在每个情况,女人的一种集合产生了语言。

雄伯说
这里的女人不是一般通俗所称的女人,而是指实在界的无意识大他者。语言的起源在那里,只是本质上会有模棱歧义。

I would all the same like to indicate something to you about this. It is that we have spoken about a lot of things today, except what is proper to the Borromean chain. The Borromean chain would not take place if there were not this thing that I am drawing (VIII-17), and that, as usual, I am drawing badly because that is how it ought to be drawn, what is proper to it and what is what I will call the false hole (faux-trou).

我仍然想要跟你们指出有关这个。今天我们曾经谈论许多事情。除了这个博罗米恩环结锁链的本体的地方。博洛米恩环结将不会发生,假如没有我正在画的这个东西(VIII-17)。通常我会画得很糟糕,因为这是它应该被画的方式。术语它的本体的地方,就是我所谓虚假空洞的地方。

雄伯说
博罗米恩环结的本体的地方是虚假的空洞,这没有什么危如耸听。佛教及基督教也是以「虚空的虚空」及「一切皆幻见」的会色归空的教义。毕竟,无论如何辉煌的生命,终归一死。死亡就是这个虚假的空洞。

In a circle, as I underlined earlier, there is a hole. The fact that one can with one circle by uniting another with it, make this hole which consists in what is happening there, in the middle and which is neither the hole of one nor the hole of the other, this is what I call the false hole.

以一个圆圈,如无早先所强调的,有一个空洞。我们能够用一个圆圈,将它跟另外一个圆圈连接,这个事实形成这个空洞,这个空洞在于那里所发生的事情,在中间,这既不是一个圆圈的空洞,也不是另一个圆圈的空洞,这是我所谓的虚假的空洞。

雄伯说
两个作为空洞本质的主体,互相连接在一块,能够产生一个新的生命的实体,还是仍然保持是原有的空洞?也就是男女激情的爱,能不能产生生命的光辉,驱散这个虚假的空洞。

But there is something on which there is based the whole essence of the Borromean chain, which is that infinite straight line or circle, if there is something that traverses what I called just now the false hole, if there is (134) something, I repeat, straight line or circle, this false hole is, as one might say, verified (VIII-18). The function of this, the verification of the false hole, the fact that this verification transforms it into the Real, is what … and I will allow myself on this occasion to recall that I had occasion to reread my Meaning of the phallus. I had the pleasant surprise of finding from the first line the evocation of the knot.

但是有某件东西,博罗米恩环结锁链的整个本质,就是那条无限的直线或圆圈,假如有某件东西,旅行过我刚才所谓的虚假的空洞,假如有某件东西,我重复一遍,直线或是圆圈,这个虚假的空洞,我们不妨说,会被证实。这个的功用,虚假的空洞的被证实。这个被证实将它转变成为实在界,这个事实是我会容许我自己在这个场合,回忆起,我曾经有机会重新阅读我的「阳具的意义」,我很惊喜地从第一行就发现到这个环结的召唤。

雄伯说
被收集在精神分析论文集Ecrit的「阳具的意义」The Signification of the Phallus。开头第一句是:我们知道,无意识的阉割情结,充当一种环结的功用。
( We know that the unconscious castration complex functions as a knot)

This at a date when I was very far from having, from having interested myself in what is called the Borromean knot. The first lines of the Meaning of the phallus indicate the knot as being what is the mainspring on that occasion, it is this phallus which has the role of verifying, of the false hole, which is the Real.

在当时,我对于所谓的博罗米恩环结,丝毫不感到興趣。「阳具的意义」的前几行,指示著这个环结,作为原动力的东西,在这个场合,那就是这个阳具,它具有扮演证实的角色,证实这个虚假的空洞,那就是实在界。

It is inasmuch as the sinthome makes a false hole with the Symbolic, that there is some kind of praxis. Namely, something which is related to saying, to what I will call moreover on this occasion the art of saying (l’art-dire), indeed, which slides towards ardour.

因为这个圣征使用符号界来造成一个虚假的空洞,这里有某种的实践。换句话说,某件东西跟这种说法有关,跟我所谓的,而且在这个场合,跟言说的艺术有关,的确,这种言说的艺术滑向热情。

Joyce, to end, did not know that he was making the sinthome. I mean that he simulated it. He was unconscious of it. And it is by this fact that he is a pure artificer, that he is a man of know-how. Namely, what is called moreover an artist.

作为总结,乔伊士并不知道,他是在创造这个圣征。我的意思是,他模拟这个圣征。他并不知道它。根据这个事实,他是一个纯粹的艺术表达者。他是知道如何去做的人。换句话说,而且,他是所谓的艺术家。

The only Real which verifies anything whatsoever is the phallus, in so far as I said earlier what the phallus is the support of; namely, of what I underlined in this article, that is to say the function of the signifier in so far as it creates every signified. It is still necessary, I would add, in order to take it up the next time, it is still necessary that there should only be it to verify this Real.

唯一能够证实任何东西的实在界,就是阳具。如无早先说过,阳具是这个支持的东西,换句话说,我在这篇文章所强调的。也就是说,能指的功用,因为它创造每一个所指。我将补充说,这仍然是需要的,为了下一次,我要接续下去。这依旧是需要的,只有阳具才能证实实在界。

雄伯说
拉康所谓的阳具,指的是在符号界作为主体的能指,拉康原先的构想是,先有实在界的无意识的所指,才有符号界的能指。晚期的拉康则是倒转过来,实在界的无意识所指是否存在,要靠符号界的能指来证实,因为是能指的功用创造了每一个所指。

这就让想象界与符号界之间的交会,能指通过艺术的创造与启蒙的功用,所佔的优势大为增加。也让实在界的无意识的所指,被转移到想象界与实在界之间的交会。

无意识的欲望驱力的无头主体,从实在界出发,通过想象界,到符号界去观看及被观看地从事实践,再从符号界,通过想象界,到达实在界观看自己,而成为具有头的主体,再由实在界,通过想象界,回到符号界,获得证实主体具有头的迴圈circuit。颇类似大乘佛教的上下迴向。先是会色归空,再明空即色,真空幻有地回到色界。因为菩提属于众生,若无众生,一切菩萨终不能成无上正觉。

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

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