Seminar IX :Identification 03

Seminar IX :Identification 03
第九研讨班 :认同

Jacques Lacan
雅克、拉康

15.11.61 I 2
Seminar 1: Wednesday 15 November 1961

It is therefore arbitrary to some extent, and nevertheless there are reasons enough for it, the fact is that this formula which has a meaning for you and has a weight which certainly goes beyond the attention that you may have granted it up to now, I am
going today to dwell on it in order to show a kind of introduction that we can rediscover in it. It is a question for us, at the point of the elaboration that we have arrived at, of
(9) trying to articulate in a more precise fashion something that we have already advanced more than once as a thesis: that nothing supports the traditional philosophical idea of a subject, except the existence of the signifier and its effects.

因此,到某个程度,它是任意性的。可是有充分的理由形成这样。事实上,这个公式对你拥有意义,而且具有份量,这个份量确实超越你迄今给予它的注意力。我今天将要详述它,为了显示我们能够在里面重新发现的一种介绍。对于我们而言,这是一个问题,在我们已经获得的这个建构点,尝试以更明确的方式表达某件我们不仅一次,已经提出作为命题的东西。没有一样东西支持主体的这个传统的哲学的观念,除了就是能指的存在及其影响。

Such a thesis, which as you will see will be essential for every incarnation that we will subsequently be able to give to the effects of identification, requires that we should try to articulate in a more precise fashion how effectively we conceive of this dependence of the formation of the subject on the existence of the effects of the signifier as such.

这样一个命题,你们将会看出,对于我们随后将能够给予的每个具体表现,给予认同的影响,都是非常重要。这样一个命题要求,我们应该尝试以更明确的方式表达,我们如何有效地构想,主体的形成是如何依靠能指的本身的影响的存在。

We will even go further by saying that if we give to the word thinking a technical meaning: the thinking of those whose trade is thinking, one can, by looking closely at it, and in a way retrospectively, perceive that nothing of what is called thinking ever did anything other than to position itself somewhere within this problem.

我们甚至更进一步地说,假如我们给予思想这个字词,一个技术性的意义:那些以思想为本业的那些人,我们能够凭借更仔细地观看它,及用某种回顾的方式感觉到,所谓的思想,每一样所做的事情,就是定位它自己,在这个问题之内。

From this, we will state that we cannot say that, at the very least, we contemplate thinking only, in a certain fashion, whether we wish it or not, whether you knew it or not, every research into, every experience of the unconscious, which we have
on this occasion about what this experience is, is something which is placed at this level of thinking where, in so far as we are no doubt going there together, but not all the same without me leading you there, the tangible relationship which is the most
present, the most immediate, the most incarnated of this effort, is the question that you can pose yourselves in this effort about the “who am 1?”.

从这里,我们将会陈述,我们无法说,至少,我们仅是沉思思想,以某种的方式,无论我们喜欢与否,无论你们知道它与否,在这个场合,我们拥有的每个对于无意识的研究,每个无意识的这个经验,关于这个经验是什么。这是某件被摆放在思想的这个层次。在这里,我们无可置疑地一块去那里,但是跟假如我没有引导你们去那里,情况并不完全一样。这种努力最在现场,最为当下,最具体表现的实质关系,就是你们在这场努力当中,跟自己提出的问题:「我是谁?」

What we have here is not an abstract philosophical game: for, on the subject of “who am I?” what I am trying to initiate you into, you doubtless know – at least some of you – that I mean it in (10) every possible sense. Those who know it may be, naturally,
those from whom I hear it, and I am not going to embarrass anyone by publishing here what I hear of it.

我们在这里所拥有的,并不是抽象的哲学的遊戏。因为对于「我是谁」的这个主体,我正在尝试引导你们开始进入的,你们无可置疑地知道—至少,你们有一些人知道,我的态度实实在在是认真的。那些知道它的人,当然可能是我从他们那里听说的人。我将不会将我所听到的内容公布在这里,而让任何人感到尴尬。

Moreover, why would I do it since I am going to grant you that the question is a
legitimate one? I can lead very far along this track without there being guaranteed for you for a single instant the truth of what I am telling you, even though in what I am telling you there is never a question of anything but of the truth and, in what I hear of it, why not say after all that this carries over into the dreams of those who address themselves to me. I remember one of the them – one can quote a dream -: “Why?”, dreamt one of my analysands, “does he not tell the truth about the truth?”.

而且,既然我将要跟你们承认,这个问题是合情合理,为什么我要做它?我能够沿着这条途径引导很远,而我所正在告诉你们的真理,却没有丝毫获得保证,即使在我告诉你们的内容里,道道地地就是真理,没有别的。而且,在我所听到的内容,毕竟这样说,有何不可?所有这一切都延伸到那些跟我谈话的那些人的梦里。我记得其中一位—我们能够引述一个梦—我的一位分析者梦到:「为什么他没有告诉有关真理的真理?」

I was the one in question in this dream. This dream ended up nevertheless with my subject in a fully awake state complaining to me about this discourse in which, according to him, the last word was always missing.

我是这个梦里受到质疑的这个人。可是,这个梦结束时,我的主体处于充分清醒的状态。他跟我抱怨关于这个真理论述,依照他的说法,在这个真理论述里,最后的论断总是欠缺。

It does not resolve the question to say: you are children who are always wanting to believe that I am telling you the real truth (la vraie verite*): because this term, the real truth, has a meaning, and I would further say: it is on this meaning that the whole credit of psychoanalyis has been built.

这样说并没有解决问题:你们像小孩,总是想要相信,我正在告诉你们的是真实的真理。因为这个术语,这个真实的真理,拥有意义。我将更深入地说:整个精神分析让人推崇的地方,就是被建立在这个意义上。

Psychoanalyis presented itself at first to the world as being that which brought the real truth. Naturally, one falls quickly into all sorts of metaphors which allow the thing to escape. This real truth is what is concealed.

精神分析首先对这个世界,呈现它自己,作为带来真实真理的东西。当然,我们很快地掉入各种的比喻。这些比喻容许事情逃避。这个真实的真理就是被隐藏的东西。

There will always be one, even in the most rigorous philosophical discourse: it is
on this that there is founded our credit in the world and the stupefying thing is that this credit still persists even though, for a good while now, not the least effort has been made to give even the slightest start to something which would respond to it.
(11) Under these circumstances I feel myself quite honoured to be questioned on this theme: “where is the real truth of your discourse?”.

总是会有一个真实的真理,甚至在最严谨的哲学的真理论述:我们精神分析在世界受到推崇就是以这个真理论述为基础。令人叹为观止的事是,这种推崇依旧持续下来,即使有一段长时间,对于回应它的某件事情,即使是最轻微的动作,都要给予最大的努力。在这些情况之下,我感觉我自己能够在这个主题被人询问,感到受宠若惊:「你的论述的真实的真理在哪里?」

And I can even, after all, find that it is precisely indeed in so far as I am not taken for a philosopher, but for a psychoanalyst, that I am posed this question. Because one of the most remarkable things in philosophical literature, is the degree to which among philosophers, I mean in so far as they are philosophising, when all is said and done the same question is never posed to philosophers, unless it is to admit with a
disconcerting facility that the greatest of them have never thought a word of what they have communicated to us in black and white and allowed themselves to think in connection with Descartes, for example, that he had only the most uncertain faith
in God because this suits one or other of his commentators unless it is the opposite that suits him.

毕竟,我甚至能够发现,因为我并不是被认为是一位哲学家,而是被认为是一位精神分析家,我才被提出这个问题。因为在哲学文献里,最引人注意到事情之一是,在哲学家当中,我的意思是,因为他们从事哲学推理,当一切都说都做了,相同的问题从来没有哲学家询问过,除非这个问题是要方便避开困扰地承认,即使是最伟大的哲学家,也从来没有想到他们用白纸黑字跟我们沟通的东西,并且容许他们自己去思考关于笛卡尔,譬如,他对上帝仅拥有最不确定的信仰,因为这适合于他的某些评论者,除非适合于他的恰恰相反。

There is one thing, in any case, which has never seemed to shake for anyone the credit of philosophers, which is that it has been possible to speak, with respect to each of them, and even the greatest, about a double truth.

无论如何,有一件事情,对于任何人,从来没有动摇对于哲学家的推崇。关于他们每一个人,甚至是最伟大的人,谈论到双重的真理是可能的。

That then I who, entering into psychoanalysis, put my feet in the platter by posing this question about truth, should suddenly feel the aforesaid platter getting warm under the soles of my feet, is something about which after all I can rejoice, since, if you reflect on it, I am all the same the one who turned on the gas. But, let us leave this now, let us enter into the identity-relationships of the subject, and let us enter into it through the Cartesian formula and you are going to see how I intend to tackle it today.

因此,当我从事精神分析时,我提出关于真理的问题,让我的立场像素站在盘子上地不稳定,我竟然突然感觉到,前述的盘子在我的脚尖下,越来越温暖。这是某件我毕竟能够感觉喜悦的事情。因为,假如你们反思真理,我仍然是跟转开瓦斯的这个人,没有什么两样。但是,让我们将这个问题告一段落。让我们从事主体的认同的关系,并且让我们通过笛卡尔的公式来从事它。你们将会看出,我今天打算如何来处理它。

It is quite clear that there is absolutely no question of pretending to go beyond Descartes, but rather indeed to draw the (12) maximum effect from the utilization of the impasses whose foundation he connotes for us.

相当显而易见的,绝对没有一个问题假装超越笛卡尔。代替的,要假装获的最大量的影响,笛卡尔跟我们指明的这些僵局的基础的利益。

If you follow me then in a critique which is not at all a textual commentary, you should clearly remember what I intend to take from it for the good of my own discourse. “I think therefore I am” appears to me under this form to go against common usages to the point of becoming this worn down money without a figure that Mallarmé makes an allusion to somewhere.

假如你们在一篇根本就不是一个文本的评论的批判,跟随着我,你们应该清楚地记得,为了我自己的论述的利益,我打算从它那里所获得的。我觉在这种形态之下,「我思故我在」违反了共同的用法,以致于变成这个诗人马拉美在某个地方所提到:钱币上的人像因辗转经手而磨损。

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

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