Sosie 02

Sosie 02
The Seminar of Jacques Lcan
拉康研讨班
Book II:The Ego in Freud’s Theory and in the Techniques of Psychonalaysis
第二册:自我:弗洛依德理论与精神分析的技术
XXI Sosie
第21章 双重人
T H E W O M A N . O B J ECT O F E X C H A N G E
女人,交换的客体
M E . W H O K I C K S Y O U OUT ‘
我,谁踢你出去
T H E S P L I TT I N G S [DEDOUBLEMENTS] O F
T H E O B S E S S I O N AL
妄想症患者的分裂

In the course of history,there have always been two contracts of a very
different nature. in this order. For the Romans. for instance, the marriage of
people who have a name. who really have one.,hat of the patricians. the nobles – the ignobiles are precisely those who don’t have a name – had a highly
symbolic character. guaranteed it by ceremonies of a special nature – I do not
want to enter into an elaborate description of the confarreatio.

在历史的过程,在这个秩序,曾经总是有两种属于不同性质的契约。譬如,对于罗马人,拥有头衔的人的婚姻,他们确实拥一个头衔,那就是贵族的头衔。非贵族确实就是那些没有头衔的人,他们拥有较高的符号象征的特性,凭借特别性质的典礼来保证它—我并不想要从事精细的描述这些婚姻的仪式。

For the plebeians there was also a kind of marriage. which was based simply on mutual contract. and constituted what Roman society technically called concubinage. Now it is precisely the institution of concubinage which. starting with a certain wavering in society. was generalised. and. in the final period of Roman history. one even sees concubinage established in the higher strata. with the aim of maintaining an independent social status for the partners. and especially for their goods. In other words. it is when the woman begins to emancipate herself. when she has the right to property as such. when she becomes an individual in society. that the Significance of marriage begins to be abraded.

对于这些平民,也有一种婚姻,仅是根据互相的契约作为基础,并且形成罗马社会技术上称之为妾。现在,确实就是妾的这个体制,从社会的某摇摆态度开始,被笼统化。在罗马历史的最后时期,我们甚至看到在较高阶层,妾的地位被确立,为了要给伴侣维持一种独立的社会地位,特别的为了她们的财物。换句话说,当女人开始解放她们自己,当她们拥有财产本身的权利,当她们成为社会的公民,婚姻的意义开始被抹除。

At bottom. the woman is introduced into the symbolic pact of marriage as the
object of exchange between – I wouldn’t say ‘men’. although it is men who
effectively are supports for it – between lineages. fundamentally androcentric
lineages. To understand the various elementary structures is to understand
how these objects of exchanges. the women. circulate between these lineages.

追根究底,女人被介绍进入婚姻的盟约,作为交换的客体—我不愿意说是男人之间的交换的客体,虽然实际上是男人在支持它—而是处族群之间的交换的客体,基本上是男性中心的族群。理解各种基本的结构,就是理解这些交换的客体,这些女人,在这些族群里流通。

Judging from experience. this can only happen within an androcentric and
patriarchal framework. even when the structure is secondarily caught up in
matrilineal ancestries.

从经验判断起来,这种事情仅有在男性中心及父权的架构里,才会发生。甚至当这个结构是次级地套陷于母系亲属的祖先。

The fact that the woman is thus bound up in an order of exchange in which
she is object is really what accounts for the fundamentally conflictual
character. I wouldn’t say without remedy. of her position – the symbolic order
literally subdues her,transcends her.

女人因此跟交换的秩序息息相关。在这个秩序里,她是客体。这个事实解释为什么会有这个基本上是冲突的特性。我不愿毫无保留地说是她的地位—符号界的秩序实质上压制她,超越她。

The all men of Proudhon is here the universal man. who is both the most
concrete and the most transcendent man. and that’s the impasse into which
the woman is pushed by her specific function in the symbolic order. For her,
there’s something insurmountable. let us say unacceptable. in the fact of being
placed in the position of an object in the symbolic order. to which. on the other
hand. she is entirely subjected no less than the man. It is indeed because she has a relation of the second degree to this symbolic order that the god is embodied in man or man in the god. except for conflict. and. of course. there is always conflict.

普鲁东的所有的人在此是普遍性的人。这个人既是最具体,也是最超越的人。就是这个僵局,女人被她在符号秩序的明确功用所逼迫进入的僵局。
对于女人,有某件东西无法被克服,我们不妨说是无法被接受。事实上,她被放置在符号界的客体的位置。在另一方面,她跟男人一样,完全隶属于符号界的秩序。这确实是因为她跟符号界的关系是次级贷,神祗被具体表现在男人身上,或是男人被具体表现在神祗身上,除了冲突,当然,冲突总是存在。

In other words. in the primitive form of marriage. if a woman isn’t given. or
doesn’t give herself. to a god. to something transcendent. the fundamental
relation suffers every form of imaginary degradation. and that is what does
happen. because we aren’t. and haven’t been for a long time. cut out to embody gods. When times were still hard, there was the master. And that was the great period of the women’s rights movement – The woman isn’t an object of property How is it that adultery is punished in so dissymmetric a manner? Are we slaves?

换句话说,在婚姻的原始的形式,假如一个女人没有奉献给予神祗,或自己没有奉献于神祗,奉献给某件超越的东西,这个基本的关系会因为想象的堕落的形态而遭受痛苦。那就是确实发生的情况。因为我们天性不适合,长久以来就无法适合来代表神祗。当时机艰困时,就会出现主任。那就是女权运动的伟大时期。女人并不是财产的客体。通奸如何以如此不均称的方式被惩罚?我们是奴隶吗?

After some progress, we’ve reached the stage of the rival, the relation of the
imaginary mode. One mustn’t think that our society, through the emancipation
of the-said women is privileged in this respect. The most naked rivalry
between men and women is eternal, and its style is laid down in conjugal
relations. Only a few German psychoanalysts believe that the sexual struggle is characteristic of our times.

经过一些进步之后,我们已经到达敌意的这个阶段,想象的模式的关系。我们一定不要认为,我们的社会在这方面是具有特权的,由于所谓的女人的解放。男人与女人之间最赤裸的敌意是永久的,它的风格被奠定在婚姻的关系。仅有一些德国的精神分析家相信,性的斗争表现为们时代的特性。

When you’ve read Livy, you’ll know the scandal which a very remarkable trial of a case of poisoning caused in Rome, from whence it transpired that in every patrician family it was par for the course for women to poison their husbands, and that they were dropping off like flies. Feminine rebellion didn’t start yesterday.

当你们阅读李维,你们将会知道这个丑闻:在罗马,一个毒杀亲夫的引人注意的审判。从那里被发现,在每个贵族的家庭,女人毒死亲夫的比例差不多相等。她们就像苍蝇般离开。女性的反叛并不是从昨天才开始的。

From master to slave and rival, there is only one dialectical step – the
relations of the master to the slave are essentially reversible. and the master
sees very quickly his dependency in relation to his slave become established.
Today we have come up with a new subtlety. thanks to the introduction of
psychoanalytic ideas – the husband has become the child. and for some time
now women have been taught to treat him well. Along this path. we’ve come
full circle. we are returning to the state of nature.

从主人到奴隶与对手,仅有一个辩证法的步骤—主人成为奴隶的关系,基本是可以倒转的。在跟他的奴隶的关系,主人很快地看出他的依靠变成确立。今天,我们已经遭遇一种新的微妙依靠,由于精神分析观念的介绍。丈夫已经变成小孩,过段时间后,现在女人已经被教导要善待他。沿着这条途径,我们已经绕了一整圈,我们渐渐回答自然的状态。

That’s the conception some people entertain of the legitimate intervention of psychoanalysis into what is called human relations. and which. disseminated through the mass media teaches all ‘.and sundry how to behave so that there’s peace at home – the woman plays the role of the mother, and the man that of the child.

那就是某些人怀抱的这个观念,对于精神分析的合法介入所谓的人类的关系。通过媒体的传播,这个观念用各色各样的方式教导如何行为,这样家庭才会有和平。女人扮演母亲的角色,男人则是扮演小孩的角色。

Having said this, the profound meaning of the myth of Amphitryon, which is
so polyvalent. so enigmatic that one can give it a thousand interpretations. is
the following – for the situation to be tenable, the position must be triangular.
For the couple to keep to the human level, there has to be a god there. Love flows towards the universal man. towards the veiled man, for whom every ideal is only an idolatrous substitute. and this is that famous genital love which makes our Sundays and which we affect to scorn.

说完这个,安菲特瑞恩的神话的深刻意义,这个神话具有多面价值,如此深不可测,以致我们能够给它上千个诠释,跟随而来要谈的是:为了让这个情况能够自圆其说,这个位置必须三角形。为了让夫妻维持在人类的层次,必须要有一个神祗。爱情流动朝向普遍性的人,朝向这个被遮蔽的人。每个理想都仅是崇拜他的替代物。这就是著名的性器官的爱,形成我们的星期日,我们伪装藐视它。

Reread what Balint says about this – you’ll find that when authors are
somewhat rigorous and experimental,they reach the conclusion that this
famous love is nothing at all. Genital love turns out to be absolutely
unassimilable to a unity that is the fruit of an instinctual maturation. In effect,
to the extent that this genital love is conceived as dual. in which any notion of
the third party. of speech. of god. is absent, it is fashioned in two pieces. Primo, the genital act. which. as everyone knows. doesn’t last long – it’s nice but it
doesn’t last – and it doesn’t secure anything.

请重新阅读巴林特所说关于这个—你们将会发现,当作者态度严谨而且实证,他们获得这个结论: 这个著名的爱情什么都不是。性器官的爱,结果成为完全无法被吸收到一个一致性:结果是本能的成熟。实际上,,甚至这个性器官的爱被构想成为是双重性。在这个双重性里,第三者,话语,神祗的任何观念是欠缺的。它用两个区块来铸造。原初是性器官的行动,众所周知,那并不会持续很久—它很美好,但是持续不久—它没有获得任何东西。

Secundo. tenderness. Whose origins are found to be pregenital. Such is the conclusion to which the most fair-minded come. when they don’t get beyond the dual relation to secure the norm of human relations.

其次是情感温存。它的起源被发现是前性器官。那些美好心灵的人们所构想的结论是这样,虽然他们没有超越这个双重性的关系,为了获得人类关系的正式名份。

I’ve reminded you of some basic truths. Now we are going to see what turns up in Plautus and Moliere.

我已经提醒你们某些基本的真相。现在,我们将看出,在普劳塔斯与莫里哀会此现些什么。

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

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