Object 23

Object 23

The Object of Psychoanalysis
精神分析的对象

Jacques Lacan
雅克、拉康

15.6.66 XXII 49
Seminar 4: Wednesday 22 December 1965

Must one see again here a striking feature of Judaism in the silence that it maintains
about the after-life? The two facts are perhaps linked. But in order to understand the
logic of the effacing of the trace, perhaps it will be necessary to have recourse to other
spatio-temporal categories than the ones that we know.

在此,我们必须要看出犹太教的一个引人注意的特征,在它维持的这个沉默,对于死后的生命。这两个事实或许有关联。但是为了了解痕迹的被抹除的逻辑,或许这将是需要的,诉诸于其他的空间与时间的范畴,除了我们知道的范畴之外。

Perhaps it will be necessary to find here the structures of a time and a space only the pre-Socratics were able to reveal to us, directly or through the analyses of Vernant and Beaufret, the two in a very different way, but where we are surprised to note that the analytic treatment furnishes us with a privileged access to this time and space, these places and this memory in the sense of the Greeks.

或许这将是需要的,在此发现时间及空间的结构,仅是苏格拉底之前时期所能够跟我们显示的,直接或通过范南特与毕弗瑞特的分析,这两个人的方式并不一样,但是我们很惊奇地注意到,精神分析的治疗供应我们一种特权的接近这个时间与空间,这些位置与希腊人的意义来理解的这个记忆。

The (o) is revealed under the structures of nosography as an episemantic organisation
and under the modes of the analysand‟s discourse in its semantophoric aspect. The
analysts here have to pass through a narrow gate. The approach to a structural
psychoanalytic technique appears to me to have to be based on the differentiation
between representatives and affect and on the differential distribution of
representatives.

这个客体被显示,在病历描述的结构之下,及分析者的论述,在它的载讯息的层面的模式下,作为认识的组织。在此的分析家必须通过一道狭窄的门。我觉得,结构精神分析技巧的方法,必须被以冲动再现与情感之间的差异,以及冲动再现的不同分配为基础。

One is extremely stuck in reading works on psychoanalytic technique to note the total
absence about anything which concerns the modes of discourse of the analysand.
Nevertheless we all know the considerable difficulty of treatments which do not
conform to the model established by Freud of free association. What is most often
lacking is this differential distribution of modes of representation which bear witness
to the non-identity to itself of the signifier as a necessary condition of analysis. I am
only noting this point as a possible field of research without being able to dwell on it
any longer.

当我们阅读精神分析技巧时,我们极端陷住,因为注意这个全部的欠缺,关于任何关系到分析者的论述的模式。可是,我们都知道治疗遭遇的巨大困难。这些治疗并没有符合弗洛伊德的自由联想建立的模式。最为欠缺的是冲动再现的模式的这个差异的分配,它们见证到能指对于它自己的非认同,作为一种必须要的精神分析情况。我仅是注意到这一点,作为一个可能的研究领域,而不再能够详述它。

The essential difficulty of psychoanalytic investigation comes from the fact that it is a
constrained discourse : it is not simply a question of communicating but for the
analysand to say everything. On the side of the analyst, it is a fleeting word – verba
volant – that he is not able like the linguist or the ethnologist to lock up in a box. The
analyst runs after the word of the analysand.

精神分析研究的基本困难来自这个事实: 这是一种受到约束的论述。这不仅是沟通的问题,而且是对于分析者要说出一切的问题。在分析家这一边,这是一个瞬间的字词。他并不能够像语言学家或是人种学家封闭在一个盒子里。分析家追逐分析者的字词。

If the death drive infiltrates the word of the analysand, in the silence towards which it always pushes him, the analyst has to deal with a living word; living in its refusal to be reduced to silence, living in its character which is refractory to all embalming where the text finally conditioned lends itself to all the treatments to which men of knowledge submit it.

假如死亡冲动在沉默当中,渗透分析者的字词,它总是逼迫他朝向沉默。分析家必须处理一个活生生的字词,由于它拒绝被沦落为沉默,生活在被折射在各种僵化的字词的文字里。在那里,最后被制约的文本,有助于知识人将它提供给所有的治疗。

We will know precisely what the (o) is when we have gone completely round the field
of subjective positions. We will then have a vision which corresponds to that of the
philosopher who thinks about history and culture through the modes of discovery of
the movement of ideas, of art, of the science of his time but as a polymorphous,
heterogeneous milieu where there are illustrated different forms of alienation. One
should however not be deceived.

我们将会确实地知道,这个客体是什么,当我们完全环绕过主观性立场的领域。我们因此将会拥有一种见识,对应于哲学家的见识。他们思考历史及文化,通过他当代的观念,艺术,科学的活动的发现,但是作为一种多样形态,异质性的环境。在那里,不同的异化的形态被说明。可是,我们不应该被欺骗。

The psychoanalyst here is not disposed to abandon his priority to anyone in the examination of these facts. Even though he may be taxed with imperialism, he will always remain arrested before this affirmation by Freud that the religions of humanity represent obsessional systems, just as the different philosophies represent paranoiac systems.

在此,在这些事实的检视过程,精神分析并不倾向于放弃他的优先于任何其他人。即使他可能受到帝国主义的侵犯,他总是被弗洛伊德的这个肯定被吸引: 人类的各种宗教代表妄想症的系统,正如不同的哲学代表偏执狂的系统。

The one and the other are valorised in so far as they allow the subject to feel better, says Freud, by having thus escaped desire and succeeding in installing something else in its place. And we would have here, in the order of the projections of the functioning of the psyche, the first elements of a conception or of a mimetic theory of the functioning of the subject. Psychoanalysis has not yet exhausted the resources of mimesis.

前者与后者都被推崇,因为它们容许主体感觉更好,弗洛伊德说。他因此逃避欲望,并且成功地安置某件其他的东西代替它。在此,在精神的功用的投射的秩序,我们将会拥有感觉到最初元素,或是主体的功用的模拟理论的最初元素。精神分析还没有穷尽模拟的这些资源。

It is insufficient to attribute to the psychoanalyst the function of demystification which would allow there to be preserved a purged and purified cogito. It is in fact because Freud begins from what is slag, waste, mistake, that he discovers the structure of the subject as a relationship to the truth. This is perhaps less close to the image of
Prometheus hunted for having stolen fire and than to that of Philoctetes abandoned by
his own on a desert island because of his stinking wound.

光是将除掉神秘化的功用归属给精神分析家,是不足够的,虽然这种除掉神秘化的功用容许一种清洗及净化的认知被保存。事实上,因为弗洛伊德就是从残屑,废料,错误开始。他发现到主体的结构,作为跟真理的关系。这或许比较不像是靠近被追逐的普罗米修斯,因为盗火给人类的意象。倒是比较像菲洛忒提思,他将自己放逐到荒岛,因为他的恶臭的身体创伤。

Dr Lacan: I want to thank Green very warmly for the admirable presentation that he
has just made to us on his position with respect to what I, as he recalled, patiently put
forward, constructed, produced and what I have not finished producing concerning the
o-object. He really showed very remarkably all the connections that this notion
involves. I would even say that he even left in the margin something he could have
taken further, I know, and specifically as regards the organisation of different types of
treatment and what constitutes properly speaking the function of the o-object as
regards the treatment.

拉康: 我想要深深感谢格林,因为他刚刚跟我所做的精彩演讲,有关他的立场,如他所说的,对于我耐心提出,建构,及产生的问题,以及我未完全产生的问题,关于这个客体。他确实很精彩地显示这个观念牵涉到各种的关联。我甚至要说,他甚至在边缘留下某件东西,他本来能够进一步探究的东西。我知道,很明确地,关于不同种类的治疗的组织,以及适当来说,组成这个客体作为治疗的功用。

I thank him for having given this clarification which is much more than a summary,
which is a genuine animating, an excellent reminder of different stages, I repeat, in
which one could specify my research or my discoveries.

我感谢他,因为曾经给予这个澄清,而不仅是一种总结,这是真诚的激励,优秀地提醒不同的阶段,我重复,在这些不同的阶段,我们能够指明我的研究或我的发现。

I will not answer him now because we have a programme. I think that he will be prepared to collaborate in the closest possible fashion with what has been put together in order that the text of what he gave to day and which marks a date and which can serve as a reference for what will be developed and I hope completed or increased this year, I think that it is an excellent work-base especially for those who will form part of this closed seminar.

我将不会现在回答他,因为我 们另有行程。我认为他将会准备以最亲密的方式,跟所被提出的问题合作,为了让他今天提出的这个文本,它标示一个日期,也充当一种指称,因为所被发展的东西。我希望在今年,它们将会被完成或增加。我认为,这是一个优秀的工作团队,特别对于那些将会形成这个圈内的研讨班的部分成员。

(28) Thank you very much, Green. You have filled your hour with an exactness that I
cannot compliment you on too much. So then. I give the floor to Conté who is going
to propose a certain presentation about what is involved in the articles by Stein that
are going to be questioned today. Nevertheless, I take advantage of the interval to let
you know the following, which is that a study and work circle which is called the
epistemology circle and which belongs to this school whose guests we are here, this
epistemology circle has been constituted in the course of the cartel: theory of the
discourse of the Ecole Freudienne and is going to publish Cahiers pour l’analyse.

非常感谢你,格林。你已经以精确的讲演充实这个小时,我无论如何赞赏也不为过。因此,我请孔德先生上台,他将建议某个演讲,关于史坦因的那些文章所牵涉的东西。那些文章今天将会受到质疑。可是,我利用空档时间让你们知道以下。一个被称为是认识论的学识圈的研究范围。他们属于我们在此作客的这个学派。这个认识论学识圈曾经被形成,从事「行会」的论述:艾可、弗洛伊底尼的论述的理论,它将出版「结构主体与精神分析杂志」。

The very title of these cahiers requires no further commentary. But I will give you all
the same its direction and what it is open to, what it may possibly welcome. These
cahiers will be put at your disposal of course here at the entrance to the seminar but at
the Ecole Normale in a permanent fashion and also at the Sorbonne in a place that I
will designate for you later. I gave to these cahiers, which appear to me to be
animated by the most fruitful spirit and this for a long time, I mean that the circle
which is going to edit them appears to me to merit the attention of all of us, I gave my
first lecture this year which as you saw was written out, so that it could be published
in the first number. There will be other things. So you will see.

这个杂志的标题并没有需要更进一步地评论。但是我仍然将给予你们它的方针,它们要探究的东西,以及它们欢迎的东西。在研讨班的入口处,在此有这些杂志可供你们取拿。但是在艾可学院及我以后将会跟你们指明的索伯尼学院,永远都可拿到。我跟这个杂志的那些成员举行研讨班,我觉得我长久以来,就受到那些热烈求知的心灵的激励。我的意思是,我觉得,将要编辑杂志的那些圈内成员,应该获得我们的关注。今年我发表我的首次演讲,你们看到,已经被书写出来,所以它能够被出版在第一期。还有其他东西,你们将会看到。

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

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