sinthome 40

sinthome 40

Jacques Lacan
雅克 拉康

Le Sinthome
圣征

This is how the two functions are distinguished in Freud, because he had a feeling for distinctions; it is in this that reminiscence is distinguished from remembering
(remémoration).

这就是这两个功用在弗洛伊德那里被区别的方式,因为他拥有一种区别的感觉。就是在这里,回顾跟回忆被区别出来。

Remembering, is obviously something which, that Freud (150) completely forced. That he forced thanks to the term impression. He supposed that in the nervous system, there were things that were imprinted. And these things that were imprinted in the nervous system, he provided with letters, which is already saying too much, because there is no reason why an impression should be figured as this something already so distant from the impression as a letter is. Because a letter, there is already a world
between a letter and a phonological symbol.

显而易见地,回忆是某件弗洛伊德完全强迫的东西。由于「印象」这个术语,他强迫。他认为,在神经系统里,有某些东西被印记。这些东西被印记在神经系统里,他用字母供应。这已经是说得太多了,因为没有理由为什么一个印象应该被形成是这个某件东西,跟一个字母的印象那么遥远的东西。因为一个字母,已经是一个世界,处于一个字母与一个语音的符号之间。

The idea the Freud bears witness to in the Project, by depicting in networks, networks, of course these networks, are what, are perhaps what encouraged me to give them a new more rigorous form. Namely, to make of these networks something which is
enchained, which is enchained instead of being simply woven.

在「计划」里,这个弗洛伊德见证的这个观念,用网络描述,当然是这些网络,这就是为什么我被鼓励给予它们一种更加有活力的新的形式。换句话说,将这些网络解释为某件被赋予锁链的东西。它被赋予锁链,而不仅是被编织。

Remembering, properly speaking, is to bring in, and it is certain that it is not easy, that it is not easy, I think that I have given you the testimony of this, it is not easy to bring in the chain or the knot described, placed under the patronage of the Borromeans, it is not easy to make it enter into what is already there. The frequent lapses that I made, in trying to trace them on something like this piece of paper, are the proof of it.

记忆,适当地说,是要带进来,这确实是不容易,并不容易。我认为,我已经给予你们这个证词。要带进这个锁链,被描述的这个锁链,并不容易,它被放置在博罗米恩环结的照顾之下。要让它进入已经在那里的东西,我经常犯的错误是,当我正在尝试追踪它们,在这张纸上,就是它的证据。

Something which is already there and which is named knowledge.

某件已经在那里的东西,它的名字被称为知识。

18.11.75 XII-165
I try to be rigorous by pointing out that what Freud supports as the Unconscious always supposes a knowledge, and a spoken knowledge, as such. That this is the minimum that is supposed by the fact that the Unconscious can be interpreted. It is entirely reducible to a knowledge.

我尝试精神抖擞地指出,弗洛伊德所支持的,作为无意识的东西,总是假定是一种知识,一种口说的知识本身。这就是被这个事实认为的最小量:无意识能够被解释。它完全可化简成为一门知识。

After which, it is clear that this knowledge requires at the minimum two supports, is that not so, that are called terms, by symbolising them as letters. Hence my writing of knowledge as being supported by S, not to the power of 2, of S with this index,
this index that supports it, this index of a small 2, of a small 2 at the bottom. It is not S squared, it is S supposed to be 2, S2.

在此之后,显而易见地,这个知识至少要求两个支持。它并不这样,一个是所谓的术语,被象征化为字母。因此,我对于知识的书写,作为由这个主体所支持,并不是由这个二,带有二个索引的主体的次方。这个索引支持它,在底下的这个小小的二的索引。这并不是主体二次方,主体被认为是这个二,主体的二次方。

The definition that I give of this signifier, as such, that I support from S index 1, S1, is to represent a subject, as such, and to truly represent it. On this occasion truly means in conformity with reality.

对于这个能指的定义本身,我用索引一的主体支持它,第一主体是要代表一个主体,作为本身,它要真实地代表它。在这个场合,真实的意思是跟现实界相一致。

The True is saying in conformity with reality. Reality which is on this occasion what functions; what truly functions. But what truly functions has nothing to do with what I am designating as the Real. It is an altogether precarious supposition that my Real – I
must indeed accept my part in it – that my Real conditions reality; the reality of your hearing, for example.

这个真实界正在言说,跟现实界一致。在这个场合,现实界就是发挥功用的东西,真实发挥功用的东西。「我」的实在界是一个完全不稳定的假设—我必须确实接受我参与它,我的实在界界定了现实界—你的听力的现实界,譬如这样说。

There is here an abyss which is far from, which one is far from being able to guarantee will be crossed over. In other terms, the agency of knowledge that Freud renews, I mean renovates in the form of the Unconscious, is a thing which does not at all obligatorily suppose the Real that I use.

在此有一个深渊,这个深渊根本不能够保证,它将会被越过。以其它术语来说,弗洛伊德重新温习的知识的代理,我的意思是,他以无意识的形式重新改造它。无意识这件东西根本没有义务假定我所用的实在界的存在。

I conveyed a lot of what is called the Freudian thing. I even entitled something that I wrote The Freudian thing. But in what I call the Real, I invented. I invented something, not at all because this imposed itself on me, perhaps there are some who remember how, in short. And at what moment there arose this famous knot which is the most figurative of things.

我传递许多所谓的弗洛伊德的「真实的物界」。我甚至以我书写「弗洛伊德的真实的物」作为论文标题。但是在我所谓的实在界,我发明,我发明某件东西,完全不是因为这个自己赋加在我身上,总之,或许有些人记得如何。在这个著名的环结的起来的时刻,那是最比喻的东西。

The maximum that one can depict of it is to say that to the Imaginary and to the Symbolic, namely, to things which are very foreign, the Real, for its part, contributes the element that can make them hold together. This is something of which I can say that I consider it as being nothing more than my symptom.

我们充其量所能描述它的是说:对于想象界,及对于符号界,换句话说,对于外来的东西,实在界,就它本身而言,贡献某个因素,让它们聚集在一块。这是某件东西,我能够说,我认为它仅仅是我的病征。

I mean that – if indeed it is something that one can call a Freudian lucubration – that it is my own way of raising to its degree of symbolism, to the second degree, it is in the measure that Freud articulated the Unconscious that I react to it.

我的意思是—假如它确实是某件能够被称为所弗洛伊德的深思熟虑。那是我自己的方式,提升到符号界的程度,提到第二个程度。随着弗洛伊德表达这个我对它反应的无意识。

But already we see there that it is way of raising the sinthome itself to the second degree. It is in the measure that Freud truly made a discovery – and supposing that this discovery is true – that one can say that the Real is my symptomatic response. But to reduce it to being symptomatic is obviously no small thing. To reduce it to being
symptomatic, is also to reduce all invention to the sinthome.

但是我们已经看出,将病征的本身提升到第二程度。随着弗洛伊德实在地发现—假定这个发现是真实的—我们能够说,实在界是我的病征的反应。但是为了将它简化成为病征,显而易见,不是一件不重要的事情。将它简化成为病征,也是将所有的发明简化成为病征。

Let us change our seat.

让我们改变我们的立场。

From the moment that one has a memory, does one have a memory? Can one say that, that one is doing any more in saying that one has it than in imagining that one has it?

从我们拥有记忆的时刻开始,我们就有记忆吗?我们能够说,对于我们拥有记忆,除了就是想象我们拥有记忆,我们正在做任何事情?

Imagining that it is at one’s disposal (on en dispose)? I should say that one direspose’s of it, that one has it to say. And this is why the tongue, the tongue, the lalangue that I called lalanglaise has, has all kinds of resources: ‘I have to say.’ J’ai à dire.

除了想象记忆是由我们来使用?我应该说,我们将记忆「语言化」。我们必须这样说。这就是为什么我所谓的「元语言」的这个语言,拥有各种的资源。我必须说:「元语言」

That is how it is translated.

这就是它被翻译的方式。

Moreover it is an Anglicism. But that one can say not simply ‘have’, but ought, ‘I ought to say’ gives the slippage, ‘I have to say’ becomes ‘I ought to say’. And that one can, in this tongue, (152) put the accent on the verb in such a way that one can say: ‘I do make’, I insist in short on the fact that, by this making, there is only fabrication. That one can also separate negation in this form that one says ‘I don’t’, which means that je m’abstiens doing something ‘I don’t talk’. ‘I do not choose to talk’, to talk what?

而且,这是英国人的习惯。但是我们不仅能够说「拥有」,而是应该,「我应该说」这句话有点闪烁,「我必须说」成为「我应该说」。用这种语言,我们能够强调这个动词,以这样一种方式,我们能够说,「我确实做」。总之,我坚持这个事实:凭借这个「做」,仅是这个建构存在。我们也能够以这个形式分开否定,我们说「我没有」,这意味着,「做某件「我没有谈论」的事情,我并没有选择要谈论,谈论什么?

In the case of Joyce, it is Gaelic. This supposes, implies that one chooses to speak the tongue that one effectively speaks. In fact, one only imagines that one is choosing it.

在乔伊士的情况,那是爱尔兰与苏格兰的塞尔语。这假定,这暗示着,我们选择我们有效地谈论的语言。事实上,我们仅是想象我们选择它。

And what resolves the matter, is that when all is said and done one creates this tongue,
one creates a tongue in as much, in as much as at every instant one gives it a meaning. It is not reserved to the sentences in which the tongue is created. At every instant one gives a little prod, otherwise the tongue would not be living. It is living in as much
as at every instant it is created. And that is why there is no collective unconscious, that there are only particular unconsciousness’, in so far as everyone, at every instant, gives a little prod to the tongue he speaks.

这件事情解决的方式是,当一切都说都做了,我们创造这个语言。我们创造一种语言的,如同在每个瞬间,我们给予语言一种意义。意义并不是保留给语言被创造的句子。在每个瞬间,我们给予一点激励,否则语言将不会是活的语言。在语言被创造的每个瞬间,它具有生命力。那就是为什么没有集体无意识,仅有特别的无意识。对于每个人,在每个瞬间,让他谈论的语言,给予一点激励。

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

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