超越互为主体间性 02

超越互为主体间性 02

拉康第二研讨班
The Ego in Freud’s Theory and in the Technique of Psychoanalysis
弗洛伊德理论的自我与精神分析的技巧

Jacques Lacan
雅克、拉康

Xv Odd or even? Beyond intersubjectivity
第十四章: 奇数或偶数?超越互为主体间性

A N ULT I M A TE QUOD
一个最后的「无意识的我」

T H E M A C H I N E W H I C H PLAYS
运作的机器

M E M O R Y A N D R E MI N I S C E N C E
记忆与回忆

I N T R O D U C T I O N TO T H E PURLO I N E D L E T T E R
被偷窃的信导论
In the two dreams in question, we find ourselves confronted by a sort of
ultimate experience, confronted by the apprehension of an ultimate real. What
is most anxiety-provoking in Freud’s life. his relations with women, his
relations with death, are telescoped in the central vision of his dream and could
certainly be extracted from it by an associative analysis.

受到质疑的这两个梦,我们发现我们自己面临着一种最后的经验。这个最后的经验面对着一个最后的实在界的焦虑。在弗洛伊德的一生里,最引起焦虑的,就是他跟女人的关系,他跟死亡的关系,这些都在他的梦的中央的景象当中被遥望,并且能够用自由联想的精神分析,将它抽离出来。

Enigmatic image apropos of which Freud evokes the navel of the dream, this abyssal relation to that which is most unknown. which is the hallmark of an exceptional, privileged experience. in which the real is apprehended beyond all mediation, be it imaginary or symbolic. In short. one could say that such privileged experiences. and especially it would seem in a dream. are characterised by the relation which is estabijshed with an absolute other, I mean an other beyond all intersubjectivity.

谜团一般的意象,关于这个意象,弗洛伊德召唤梦的中央点,这个跟未知之物的悬崖般的关系,是一种特殊而特权的经验的标志。在这个经验里,实在界被理解,超越各种的仲介,无论是想象的,或是符号的仲介。总之,我们能够说,这些特权的经验,特别是似乎在梦里,它们的特色是跟一位绝对的他者建立关系。我的意思是,跟超越所有主体间性的一位他者。

This beyond of the intersubjective relation is attained most especially on the
imaginary level.. What’s at issue is an essential alien [dissemblable], who is
neither the supplement. nor the complement of the fellow being [semblable],
who is the very image of dislocation. of the essential tearing apart of the subject.

主体间性关系的这个超越,特别是在想象的层次被获得。受到争议的是一种基本的异形,它既不是人类同胞的补充,也不是互补。它是替代的这个意象,主体的基本撕裂。

The subject passes beyond this glass in which he always sees, entangled. his
own image. All interposition between the subject and the world ceases. One
gets the feeling that a passage into a kind of a-logic occurs. and that’s where the problem in fact hegins. for we see that we are not in it. And yet the logos doesn’t forego all its rights here. since that’s where the essential meaning of the dream.

主体通过超越这个镜子之外,在里面他总是看到,他自己的意象被纠缠。主体与世界之间的所有的相互立场全都终止。我们获得这种感觉:进入某种非逻辑的通道发生,那就是事实上问题开始的所在。因为我们看到,我们并不在里面。可是,这个标志并没有免除在此的所有它的权利。因为那时梦的基本的意义。

its liberating meaning. begins. since that’s where Freud found an escape from
his latent guilt. In the same way. the subject will find the key to his problems
beyond the terrifying experience of the Wolfman’s dream.

它的解放的意义开始,因为那时弗洛伊德找到的逃避他潜在的罪恶感的地方。同样地,主体将会找到他的问体的关键,超越狼人的梦那种可怕的经验。

It’s also the question we encountered in the little scientific meeting yesterday
evening – to what extent does the symbolic relation. the relation of language,
retain its value beyond the subject. in as much as it may be characterised as
centred in an ego – by an ego, for an alter-ego?

它也是在昨天晚上的这场科学的小会议,我们遭遇的这个问题。这个符号的关系,语言的关系,保留它的价值超越主体性到达什么程度?因为表现它的特色,是作为一个自我的中心—对于超我而言,它作为一个自我。

Human knowledge. and by the same token the sphere of relations of
consciousness. consists in a certain relation to this structure that we call the
ego. around which the imaginary relation is centred. The latter has taught us
that the ego is never just the subject, that it is essentially a relation to the other,
that it finds its point of departure and its fulcrum in the other. All the objects are
considered from the standpoint of the ego.

人类的知识,同样地,意识到各种关系的领域,都存在于跟我们称为自我的这个结构的某种关系。想象的关系就集中在环绕这个自我。后者曾经教导我们:自我从来不仅是主体,它基本上是跟这个他者的关系。它找到它的出发点及它在他者的枢纽。所有的客体都是从自我的标准来考虑。

But all the objects are in fact desired from the standpoint of a primitively
discordant subject. a subject fundamentally fragmented by this ego. The subject cannot desire without itself dissolving. and without seeing, because of this very fact, the object escaping it, in a series of infinite displacements – I am here alluding to what I call. in a short-hand way, the fundamental disorder of the instinctual life of man.

但是所有的客体被欲望时,事实上都从原初就不协调的主体的观点。这一个主体基本上因为这个自我而变得破碎。因为这个事实,这个主体无法欲望而本身不瓦解,不看见这个客体逃避它,处于一系列的无限的替代当中。我在此提到,我以简略的方式所谓人的本能的生命的基本混乱,

And the tension between the subject – which cannot desire without being fundamentally separated from the object – and the ego, where the gaze towards the object starts, is the starting point for the dialectic of
consciousness.

主体与自我之间的这种紧张,就是意识的辩证法的开始点。主体无法欲望而不跟客体基本上地分离,而在自我,朝向客体的凝视却开始。

I have tried to fashion before you the myth of a consciousness without ego,
which could be defined as the reflection of the mountain in a lake. The ego
appears, for its part. in the world of objects. as an object, though a privileged one to be sure.

我曾经在你们面前铸造一个没有自我的意识的神话。它能够被定义为湖里的山的倒影。就自我本身而言,它出现在客体的世界里,作为一个客体,虽然确实是一个特权的客体。

Consciousness in man is by essence a polar tension between an ego alienated from the subject and a perception which fundamentally escapes it, a pure percipi.

在人身上的意识,基本上是一个两极的紧张,处于跟主体疏离的的自我,跟基本上是逃避它的一种感觉之间,一种纯粹的感觉。

The subject would be strictly identical to this perception if there weren’t this ego which. if one may put it like this. makes it emerge from out of its very perception in a relationship of tension.

若非这个自我,主体将会完全认同这个感觉。容我像这样表达,这个自我以一种紧张的关系,让主体从它的感觉里出现。

Under certain conditions,this imaginary relation itself reaches its own limit. and the ego fades away, dissipates. becomes disorganised,dissolves. The subject is precipitated into a confrontation with something which under no circumstances can be confused with the everyday experience of perception. something which we could call an id. and which we will simply call. so as not to lead to confusion. a quod. a what-is-it?

在某些情况下,这个想象的关系本身到达它自己的极限,然后这个自我隐退,消散,混乱,瓦解。主体猛然被陷于跟某件东西的面对,而无论在任何情况下,这个东西会跟感觉的日常经验混淆,这个东西,我们能够称为「本我」。我们将仅是这样称呼它,为了不要导致混乱,一种「quod」,一种那是啥东西?

The question we’re going to raise today concerns this confrontation of the
subject beyond the ego with the quod which seeks to come into being in analysis.

今天我们将要提出的问题,关系到超越自我的主体,跟尝试存在于精神分析这个「无意识的我quod」的面对。

Can an interrogation be sustained concerning this ultimate quod. which is
the experience of the unconscious subject as such. concerning which we no
longer know who or what it is?

关于这个最后的无意识的我quod, 一种质疑能够成立吗?这个无意识的我quod 就是无意识主体本身的经验。关于它,我们不再知道那是谁,或那是什么?

The evolution of analysis itself in this respect puts us in a peculiarly strange position. in so far as it takes as an irreducible given these tendencies of the subject which on the other hand it shows us to be permeable, traversed and structured like signifiers. playing, beyond the real, in the register of meaning. playing on the equivalence of the signified and the signifier in its most material aspect, plays on words. puns. witticisms – which in the end leads to the abolition of the human sciences. in that the last word of the witticism demonstrates the supreme mastery of the subject in relation to the
signified itself, since it puts it to all kinds of use. since it plays with it essentially
in order to annihilate it.
精神分析本身在这方面的进步,让我们处于一个特别奇怪的立场,因为它将主体的这些倾向,当著是无法还原的指称。在另一方面,它跟我们显示是流动,跨越,而又像能指一样,具有结构性,在意义的铭记里,玩弄,超越实在界,玩弄所指与能指在它最具体的层面会相等,玩弄文字,双关语,机智语。最后,它导致人类的各种科学的废除,因为这个机智语的最后论断证明:主体具有至上的操控,对于跟所指的本身的关系。因为主体将它运用到各个方面。因为主体基本上是玩弄它,为了消灭它。

I’d now like to draw your attention to an exemplary experience. which will
constitute a first step for us towards the elucidation of what a quis we are
ignorant of ponders. in this beyond of the imaginary relation in which the other
is absent and in which all intersubjectivity apparently dissolves.

我现在想要提醒你们注意一个典范的经验,这个经验将会形成一个最初的步骤,让我们朝向诠释,我们对于沉思者的无知,会处于怎样的一种景象介面,在想象关系的这个超越。在这种关系里,大他者缺席,所有的互为主体间性显而易见都会瓦解。

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

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