第九研讨班 :认同

第九研讨班 :认同
Seminar IX :Identification
第九研讨班 :认同

Jacques Lacan
雅克、拉康

15.11.61 I 2
Seminar 1: Wednesday 15 November 1961

Identification – this is my title and my subject for this year. It is a good title but not an easy subject. I am sure you do not think that it is an operation or a process that is very easy to conceptualize.

认同:这是我今年的题目及我的主题。这是一个很好的题目,但是不是一个很容易的主题。我确定你们并不认为,这是一种容易构想的运作或过程。

If it is easy to recognise, it would perhaps nevertheless be preferable, in order to recognise it correctly, for us to make a little effort in order to conceptualize it. It is certain that we have encountered enough of its effects even if we remain at something rather summary, I mean at things which are tangible, even to our internal experience, for you to have a certain feeling about what it is.

假如体认出来很容易,或许它仍然是较受喜爱,为了正确地体认它,为了让我们稍微努力一下,为了构想它。的确,我们曾经遭遇认同的充分影响,即使我们保留在相当总结的东西,我的意思是指那些具体的东西,甚至对于我们内在的经验,为了让你们拥有某种的感觉,关于认同的本质。

This effort of conceptualization will appear to you, at least this year, namely
a year which is not the first of our teaching, to be without any doubt justified retrospectively because of the places, the problems to which this effort will lead us.

这种观念化的影响将会呈现给予你们,至少是今年。换句话说,这一年并非是我的教学的第一年。它将呈现给予你们无可置疑地,从反弹回来的角的能够自圆其说。因为这种努力会引导你们到达这些地方,这些问题。

Today we are going to take a very first little step in this direction. I apologise to you, this is perhaps going to lead us to make efforts which are properly speaking called efforts of thinking: this will not often happen to us, to us any more than to others.

If we take identification as the title, as the theme of our remarks, it would be well for us to speak about it otherwise than in what could be called the mythical form on which I left it last year.

今天我们将要朝这个方向,採取最先的一步。我跟你们道歉,或许这将会引导我们的努力,适当来说,是思想的努力。我们跟别人一样,并没有时常发生这样的事。

There was something of this order, of the order of (2) identification in particular, involved, you remember, in this point at which I left my remarks last year, namely where – as I might say – the humid layer with which you represent for
yourselves the narcisstic effects which circumscribe this rock, what was left emerging from the water in my schema, this autoerotic rock whose emergence the phallus symbolises: an island in short battered by the waves of Aphrodite, a false island since moreover like the one in which Claudel’s Proteus figures, it is an island without moorings, an island that is drifting away.

属于这个秩序,特别是认同的秩序,有某件事情,你们记得,会牵涉到我去年留下我的谈论的这一点。也就是说,你们用来替你们自己代表这个自恋的效应的潮湿的表层,而自恋的效应围绕着这块岩石。在我的基模,从水里出现所留下的东西,这块自动性欲的岩石,它的出现,可用这个阳具来象征:总之,一个被爱神的波涛冲击的岛屿,一个虚假的岛屿。而且,就像克劳岱尔的普罗特斯黄昏之恋岛,一个没有停泊港的岛,一个漂流的岛。

You know what Claudel’s Protee is. It is the attempt to complete The Orestia by the ridiculous farce which in Greek tragedy is obliged to complete it and of which there remains in the whole of literature only two pieces of jetsam by Sophocles and a Hercules by Euripedes, if I remember correctly.

你们知道克劳岱尔的黄昏之恋岛是什么样子。这个岛是一种企图想要以荒谬的闹剧来完全奥瑞斯修的悲剧。在希腊神话里,这个闹剧被迫完成它。在那个岛的整个文学里,仅有索福克利斯的两部残剧及尤力披地斯的赫丘力士,假如我记得没错的话。

It is not unintentionally that I am evoking this reference in connection with the fashion in which last year my discourse on transference ended on this image of identification.

去年我对于移情的论述,以对于认同的意象作为结束。这种表达方式,我我现在正在引用,并非没有刻意。

Try as I might I could not find a beautiful way to mark the barrier at which transference finds its limit and its pivoting point. No doubt, this was not the beauty which I told you was the limit of the tragic, the point at which the ungraspable thing pours its euthanasia over us. I am embellishing nothing, whatever may be imagined from the rumours one sometimes hears about what I am teaching: I am not overdoing things for you.

无论我如何尽力,我无法找到更漂亮的方法来标示,移情发现它的限制的这个阻碍及它的枢纽点。无可置疑的,我告诉你们,悲剧的限制并不是美。这个无法掌握的事情倾注它的安乐死在我们身上。我并没有增添任何东西的美丽,无论从我们偶尔听到有关我的教学的传闻,充满想象的空间。我并没有替你们过分誇张某些东西。

This is known to those who formerly listened to my seminar on Ethics, the one in which I exactly approached the function of this barrier of beauty under the form of the agony which the thing (la chose) requires of us for us to join it.

以前曾经听过我的精神分析伦理学的研讨班的那些人,都知道这一点。在这个研讨班,我确实探讨到,真实的事物要求我们,以痛苦的形态去从事它,而获得美的这个阻碍的功用。

(3) Here then is where transference ended last year. I indicated to you, to all of those who attended the Journees provinciales in October, I highlighted for you, without being able to say any more, that what we had here was a reference hidden in something comic which is the point beyond which I could not push any further what I was aiming at in a certain experience, an indication as I may say which is to be rediscovered in the hidden meaning of what one could call the crypto grammes of this seminar, and after all I do not give up hope that a commentary will one day separate it out and highlight it, because moreover I happen to have heard a certain testimony which, in this regard is a sign of hope:

去年,移情的探讨就这样结束。我跟你们指示,对于所有参加十月份的Journees provincials 研讨班的人,由于当时时间的限制,我跟你们强调,我们当时拥有的东西,是被隐藏某件喜剧里的东西。喜剧的东西是我无法超越的那个点,关于我在某种经验里的目标。这是一个指示,我不妨说,这一个指示应该被重新发现,在这个研讨班的我们所谓的「密码记载」的隐藏意义里。毕竟,我并没有放弃这个希望,有一天,会有一个评论替它澄清,并且强调它。因为,我恰好曾经听过某种的证词,关于这一点,这是个希望的迹象。

it is that the seminar of the year before last, the one on ethics had effectively been taken up again – and according to those who have been able to read the work in a completely successful way – by someone who went to the trouble of rereading it in order to summarise the elements of it, I am talking about M. Safouan, and I hope that perhaps these things may be able to be put at your disposal fairly rapidly so that there can be linked onto them what I am going to bring you this year.

在前年的那个研讨班,讨论精神分析伦理学的研讨班已经有效地再一次从事。依照那些能够以非常成功的方式阅读这本著作的人,有某个人曾经很费心地重新阅读它,为了替里面的要点做个总结。我现在谈到萨福安先生,我希望或许这些总结的资料可以很快地让你们获得。这样,对于今年我将带给你们的内容,才衔接得上来。

Jumping from one year onto the second next one after it may seem to give rise to a question for you, or even to constitute a regrettable delay; this however is not altogether justified, as you will see if you take up this sequence of my seminars since 1953: the first on the technical writings, the one which followed on the ego:

从一年跳跃进入下下年,对于你们,在它可能似乎产生一个问题之后,甚至形成一种令人遗憾的拖延。可是,这并不完全无法自圆其说。你们将会看出,假如你们从事我的研讨班自从1953年来的这个顺序,第一年是探讨精神分析技术文章,跟随而来就是探讨自我的问题。

technique and Freudian psychoanalytic theory, the third on the Freudian structures of psychosis, the fourth on object relations, the fifth on the formations of the unconscious, the sixth on desire and its interpretation, then ethics, transference, identification at which we are arriving:

精神分析的技术与弗洛伊德的精神分析理论,第三年探讨弗洛伊德对于精神病患的结构,第四年探讨客体关系。第五年探讨无意识的形成,第六年,探讨欲望及其解释,然后探讨精神分析伦理学,论移情,以及我们目前正在进行的论认同。

that is nine, you can easily find in them an alternation, a pulsation, you will see that in every second one there dominates the thematic of the subject and that of the signifier, which, given that it was with the signifier, with the elaboration of the function of the symbolic that we began, makes us land this year also on the signifier because we are at an odd number, even though what is in question in identification ought to be properly the relationship of the subject to the signifier.

总共是九个研讨班。你们能够很容易地在里面找到一种轮换,一种悸动。你们将会看出,每隔一个研讨班,就有主体的主题与能指的主题彰显出来。假如考虑到,我们就是从这个能指,从符号象征的功用的建构开始。这个能指让我们今年也探讨这个能指,因为我们从事的是一个奇数的数目。即使在认同所被质疑的东西,适当来说,应该是主体跟能指的这个关系。

This identification then, which we propose to attempt to give an adequate notion of this year, has no doubt been rendered rather trivial for us by analysis; as someone who is rather close to me and understands me very well said to me, “so this year you are doing identification”, and this with a pout: “the all-purpose explanation”, allowing there to pierce through at the same time some disappointment about the fact in short that something rather different was expected from me. Let this person be under no
illusions.

因此,我们建议的这个认同,为了企图给予今年这个适当的观念。这个认同无可置疑地,由于精神分析,会被我们弄得很琐碎。有一位跟我很亲密而且很了解我的人,对我说:「所以今年,你将从事认同。」而且带着揶揄地说:「这个全方位的解释」,同时让对于这个事实的某种的失望显露出来。总之,我被期望要给予相当不同的东西。请这位朋友不要怀抱过高的幻想。

His expectation, in effect, of seeing me avoid the topic, as I might say, will be disappointed, because I hope indeed to treat it and I hope also that the fatigue which this topic suggests to him in advance will be dissolved. I will indeed speak about identification itself.

实际上,他预期会看到我避免这个题目,我不妨这样说,他的期望将会落空。因为我确实希望处理这个题目。我也希望,这个题目事先会让他感觉到底乏味疲惫,将会消散。我确实将会谈论认同的本身。

In order to specify what I understand by that, I would say that when one speaks about identification what one thinks about first is the other to whom one is identified, and that the door is easily opened for me to put the accent, to insist on this difference between the other and the Other, between the small other and the big Other, which is a theme with which I may indeed say that you are already familiar.

为了指明我对于认同的了解,我将会说,当我们谈论到关于认同,我们首先思考到的是,我们认同的大他者,这个门很容易被打开,让我强调,让我坚持小他者与大他者之间的差异。这是一个主题,我可以确实地说,我们已经耳熟能详的主题。

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

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