Seminar IX :Identification 24

Seminar IX :Identification 24
第九研讨班 :认同

Jacques Lacan
雅克、拉康

Seminar IX :Identification 11
第九研讨班 :认同

Jacques Lacan
雅克、拉康

Seminar 5: Wednesday 13 December 1961

It may appear strange to you that someone who accentuates for you the pregnancy, in our articulation of the phenomena with which we have to deal, of the function of language, marks himself off here from a mode of relationship which is really fundamental in the field of logic. How can one indicate, speak, about a logic which
ought, at the very moment it begins, to mark the completely original distrust that I intend to pose about the notion of class?

你们似乎觉得奇怪,某个人跟你们强调这个孕育,我们必须处理的这些现象的表达,语言功用的表达,在此标示他的本身,从逻辑领域确实是基本的关系模式。我们如何能够指示,言说,关于应该标示这个完全是原创性的不信任的逻辑,在它开始的时刻?因为我打算提出这种完全原创性的不信任,关于分类的观念。

It is indeed precisely what makes original, distinguishes the field that we are trying to articulate here, it is not any prejudice in principle which leads me here; it is the very
necessity of our own object which pushes us so that there is developed in the course of the years, segment by segment, a logical articulation which does more than suggest, which gets closer and closer, specifically this year, I hope, to disengaging
the algorithms which allow me to describe as logical this chapter which we will have to add on to the functions exercised by language in a certain field of the real, the one of which we, as speaking beings, are the conductors.

确实是为什么我们正在尝试在此表达的这个领域,会形成是原创性及杰出的原因。这并不是原则上的任何偏见引导我们这样。而是我们自己的客体的必要性,逼使我们,在这些年的过程,一种逻辑的表达,每个段落逐步地被发展。这种逻辑的表达不仅建议,明确地就在今年,我希望它越来越跟这些轨迹分开。因为这些轨迹让我能够将这个章节描述为逻辑。我们将必须将这个章节增加到被语言发挥的这些功能,在某种的实在界的领域。其中一个领域,我们作为言说的生命实存者,就是主导者。

(6) Let us distrust therefore in the most extreme way any “Koinonia” to use a Platonic term, everything that marks a community in any genus (genre) and especially in those which are most original for us.

因此,让我们以最极端的方式,不信任任何的「灵修」,使用一个柏拉图的术语,不信任任何标示为心灵交流的社团,特别是那些对于我们是最原创性的灵修。

The three identifications probably do not form a class, even though they may nevertheless bear the same name which brings a shadow of the concept to it; it will be also no doubt up to us to account for it; if we work correctly, this does not seem to be beyond our strength.

这三种认同可能并没有形成一种分类,即使它们具有相同的名称,带给它观念的阴影。无可置疑地,那要由我们来解释它。假如我们正确的解释,这似梦并非我们的能力所不能及。

In fact, we know already that it is at the level of the particular that there always arises what is for us a universal function, and we have no reason to be too astonished by this in the field in which we move about because, as regards the function of identification, we know already – we have worked enough together to know it – the meaning of this formula: what happens, happens essentially at the level of structure; and structure, do I need to remind you, and precisely I believe that today, before taking another step I must recall it – is what we have introduced specifically as a specification in the register of the symbolic.

事实上,我们已经知道,在特殊性的这个层次,总是产生对于我们而言,属于普遍性的功用的东西。我们没有理由,太过于惊奇,对于这个领域的这个情况。我们在这个领域到处走动,因为,关于认同的这个功用,我们已经知道—我们曾经共同努力,足够来获知它—这个公式的意义: 所发生的事情,基本上发生在结构的层次的事情,我不需要提醒你们,确实我相信,今天,在採取我必须提醒它的另外一个步骤之前—结构是我们曾经明确地介绍,作为符号界的铭记的一个明确性。

If we distinguish this register of the symbolic from the imaginary and the real – I believe I should also highlight all the hesitations that there may have arisen from this neglect of something that I have never seen anyone worry himself about openly, another reason for dissipating any ambiguity on it – it is not a matter of an ontological definition, it is not fields of being that I am separating out here.

假如我区别符号界的这个铭记,跟想象界与实在界不同,我相信我也应该强调可能曾经产生的各种的犹豫,由于忽略了某件我从来没有看见过任何日公开担心的东西。另外一个理由是,我驱散了它上面的的任何模糊暧昧。问题并不是一个本体论的定义,我在此正在分开的,并不是生命实存的那些领域。

If from a certain moment on, and precisely that of the birth of these seminars, I believed I had to bring into play this triad of the symbolic, the imaginary and the real (7) it is in so far as this third element which was not at all up to then sufficiently discerned as such in our experience, is exactly to my eyes what is exactly constituted by this fact of the revelation of a field of experience.

假如从某个时刻开始,确实就是这些研讨班的诞生的时刻开始,我相信我必须运作符号界,想象界与实在界的这个三角关系。因为这第三个要素直到那时,在我们精神分析的本身,根本就没有充分地觉察。在我的眼光里,这确实是由精神分析的一个领域的启示的这个事实组成。

And, to remove any ambiguity from this term, it is a matter of the Freudian experience, I would say of a field of experimentation. I mean that we are not dealing with Erlebnis, we are dealing with a field constituted in a certain fashion up to a certain degree by
some artifice, the one inaugurated by the analytic technique as such, the complementary aspect of the Freudian discovery, complementary as the front is to the back, really stuck together.

为了从这个术语移除任何的模糊暧昧,这是弗洛伊德的精神分析经验的事情,我不妨说那是一个试验性的领域。我的意思是,我们并不是在处理「经历」,我们正在处理一个由某种方式形成的领域,有几分程度是有某种的技艺组成,这种技艺由精神分析的技术本身所开始,是弗洛伊德的发现的辅助的一面,以前面作为后面的辅助,确实连接在一块。

What is first of all revealed in this field, as you of course know is the function of the symbol and at the same time of the symbolic. From the beginning these terms had the fascinating, seductive, captivating effect which you know about, in the whole
field of culture, this shock effect from which as you know scarcely any thinker, and even the most hostile, could stand aside from.

在这个领域首先被显示的,如同你们当然知道,这是符号象征的功用,同时也是符号界的功用。从一开始,这些术语就具有你们知道的迷人,诱拐,迷惑的效应,在文化的整个领域里。这种惊吓的效应,如同你们知道的,几乎没有任何的思想家,甚至是最敌意的思想家,都无法不受影响。

It must also be said that it is a fact of experience that we have lost from this time of revelation, and of its correlation with the function of the symbol, we have lost its freshness, as one might say, this freshness which is correlative to what I called the effect of shock, of surprise, properly defined by Freud himself as characteristic of this emergence of the relationships of the unconscious, these sorts of flashes lighting up the image which were characteristic of this epoch by means of which, as one might say, there appeared to us to be included in a new way, imaginary beings, by means of which suddenly something guided their meaning properly speaking, became clear by means of a grasp which we cannot better qualify than by (8) designating them by the term Begriff, a clinging grasp, where planes stick together, the function of fixation, of some Haftung or other which is so characteristic of our relationship in this imaginary field, at the same time evoking a dimension of genesis where things are drawn out rather than evolving: a certain ambiguity which allowed the evolutionary schema to be left present, naturally implicated I would say in the field of our discoveries.

我们也必须说,从这个启示的时刻,我们已经丧失的经验, 这是个事实。从这个跟符号象征的功用的相互关系的时刻,我们已经丧失它的新鲜之感,我们不妨说,跟我所谓的惊吓,惊奇,弗洛伊德本人适当地定义为无意识的关系的出现的特性。这些种类的效应的闪现,照亮了作为这个时代的特性的意象。凭借着这个意象,我们不妨说,一些非真实的事物出现在我们面前,以新的方式被包括。凭借着这个意象,突然地,有某件东西引导它们的意义。适当地说,这个东西变得清楚,凭借着一种理解,我们最好将它的特质,根据这个「意念」的术语指明它们。这是一种持续的理解,在那里各种层面凝聚在一块,固住的功能,某种的「固念 Hatfung」,它如此地表现我们在想象界的关系的特性,同时它召唤一种开始的维度,在那里,事物被吸引出来,而不是旋转:某种的模糊暧昧让这个旋转的基模能够被听任存在,我不妨说,它当然会被牵涉到我们的发现物的领域。

How in all this can we say that when all is said and done what characterises this dead time, highlighted by all sorts of theoreticians and practitioners in the evolution of the doctrine under different headings and titles, could have happened? How did there come about this kind of slow burn which imposes on us, what is properly speaking our object here, the one in which I am attempting to guide you, of taking up again our whole dialectic on surer principles?

在这一切当中,我们如何能够说,当一切都说都做了,表现这个死的时刻的特性的,受到各种的理论学派及实践者的强调,以各色各样的名称及标题,从事信念的革命。当时这是如何发生的?赋加在我们身上的这种缓慢的燃烧,当时是如何发生的? 适当来说,就是我们在此的客体,我正在企图引导你们的这个客体,再次根据更确定的原则从事我们整个的辩证法的客体是什么?

It would be well for us to be able to designate somewhere the source of the going astray which means that in short we can say that after a certain time these glimpses only remain alive for us if we refer back to the time of their emergence, and this all the more so on the plane of the efficacity of our technique, in the effect of our interpretations, in what makes them efficacious. Why have the imagos discovered by us been in a way banalized?

我们最后能够在某个地方指明这种迷途的来源。那意味着,总之,我们能够说,经过某个时间之后,这些瞥见仅是生动地保留给予我们,假如我们回溯它们出现的时刻;这更加是如此,在我们精神分析技术的有效性层面,在我们解释的效应,在让它们成为有实际效应的东西。为什么我们所发现的这些意象曾经被陈腐化?

Is it only through a sort of effect of familiarity? We have learned to live with these ghosts, we are shoulder to shoulder with the vampire, the octopus, we live and breathe in the space of the maternal womb at least metaphorically. The comics for
(9) their part also with a certain style, the funny drawing, make these images live for us in a way that was never seen in other ages, carrying with them even the most primordial images of analytic revelation and making of them a day-to-day object of
amusement: on the horizon the spineless display and the function of the Great Masturbator preserved in the images of Dali.

那仅是凭借一种熟悉的效应吗?我们曾经学习跟这些鬼魂一起生活,我们跟吸血鬼, 八爪怪物并肩同在,我们生活并且呼吸在母亲的子宫里,至少隐喻地说。这些漫画就它们而言,也是带有某种的风格,这个滑稽的图画,它让这些意象生动地出现在我们面前,这时其他的时代从来没有被见过,它以它们表现精神分析启示的最原初的意象,并且以娱乐的日常客体来解释它们:在视野里,被保存在达利画家的意象里,「人面石身」这种没有脊柱的展示怪物及功能。

Is it because of that alone that our mastery seems to weaken in the instrumental use of these images as revelatory? It is surely not that alone, for projected – as I might say – here into the creations of art, they still preserve what I would call not only their striking but their critical force, they preserve something of their character of derision or alarm but this is not what is in question in our relationship to the person who designates them for us in the actuality of the treatment.

难道不是仅是因为这样,对于这些意象的工具性的用途,我们精神分析的理解似乎减弱作为是启示性?确实不仅是那样,我不妨说,作为被投射—在此进入艺术的创作,它们依旧保存我所谓的不但是它们强烈而且是它们重要的力量。它们保存某件它们的藐视的特性或是惊吓。但是这并不是受到质疑的东西,在我们跟这个人的关系,在精神分析治疗的实践,这个人跟我们指明它们。

Here the only plan of action that remains to us is the duty of doing good, making people laugh being a very occasional and limited way of using it. And here what we have seen happening, is nothing other than an effect of what one could call a collapse
or a degradation, the fact is that we have seen these images returning quite simply to what has been designated very well as a type of archetype, namely old rope from the store of accessories in use.

在此,保留给我们的行动的唯一计划,是行好事的责任,偶尔及有限的方式来使用它,让人们欢笑。在此,我们曾经看见所发生的事情,实实在在就是我们能够所谓的堕落的崩塌的效应。事实上,我们曾经看见这些意象仅是回转到曾经被指明作为是一种原型,换句话说,从使用中的附件的储存里的旧绳子。

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

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s


%d bloggers like this: