精神病 138 The psychoses

138 The psychoses

I don’t want to give an overly philosophical discourse here but want to

show you for example what I mean when I tell you that discourse is essentially

directed at something for which we have no other term than being.

I ask you, then, to think about this for a moment. You are at the close of

a stormy and tiring day, you regard the darkness that is beginning to fall

upon your surroundings, and something comes to mind, embodied in the

expression, the peace of the evening.

 

我不想要在此给出一个过分哲学的辞说,但是想要跟你们显示我是什么意思,譬如,当我告诉你们,辞说基本上是朝向某件东西。这个东西,我们无以名之,除了就是生命实存」。因此,我要求你们稍微思维一下。当你们处于暴风雨而令人疲倦的一天的结束,你们看待这个即将开始降临你们周遭环境的黑暗。某件东西浮现脑海,具体表现出来,那就是黄昏的宁静」。

 

I don’t think anybody who has a normal affective life is unaware that this

is something that exists and has a completely different value from the phenomenal

apprehension of the close of the clamor of the day, of an attenuation

of contours and passions. There is in the peace of the evening both a presence

and a choice from everything that surrounds you.

 

我不认为,任何过着正常的情感生活的人们,会不知道,这是某件存在的东西。它具有完全不同的价值,跟白天的喧哗的结束的巨大焦虑,对于身体与激情的衰弱的巨大焦虑。在黄昏的宁静里,有一种存在与选择,从你周遭的一切事物。

 

What link is there between the expression the peace of the evening and what

you experience? It’s not absurd to ask oneself whether beings who didn’t give

this peace of the evening a distinct existence, who didn’t formulate it verbally,

could distinguish it from any of the other registers under which temporal

reality may be apprehended. This might be a panic feeling, for example,

over the presence of the world, an agitation that you observe at that moment

in the behavior of your cat which appears to be searching left and right for

the presence of a ghost, or this anxiety which, although unknown to us, we

attribute to primitive peoples over the setting of the sun, when we think they

are perhaps afraid that the sun will not return – which, moreover, isn’t

unthinkable. In short, a feeling of disquiet, of a quest. There’s something

here – isn’t there? – that leaves intact the question of what the relationship

is between this order of being, which has its existence equivalent to all sorts

of other existences in our lived experience, and which is called the peace of

the evening, and its verbal expression.

 

黄昏的宁静」的这个表达,与你所经验的东西,有怎样的关联?这不算是荒谬,假如我们询问自己,是否有人能够区别它,跟任何其他的铭记有何不同,跟时间的现实可能被理解的铭记。任何没有给予黄昏的宁静一种清楚的生命实存,他并没有用文辞说明它。这可能会有一种惊慌的感觉,譬如,对于这个世界的生命实存,你们在那个时刻观察到的激动,当你们观察到你家的猫的行为。它似乎正在到处寻找,寻找鬼魂的存在,或是这种焦虑,虽然我们并不知道,我们将这种焦虑归属于原始的民族对于太阳下山的焦虑。当我们想到他们或许是害怕,太阳将永远不会再回来。而且,这并不是不可思议的。总之,一直不宁静的感觉,一种追求的感觉。在此,有件东西,不是吗?它让这个问题保持完整在生命实存的这个秩序与它的文辞表达之间,有怎样的关联?生命实存具有它的存在,相等于各种的其他的存在,在我们生活经历过的经验。

 

We can now observe that something quite different happens according to

whether we, who have called up this peace of the evening ourselves, have

formulated this expression before uttering it, or whether it takes us by surprise

or interrupts us, calming the movement of agitation that dwelled within

us. It’s precisely when we are not listening for it, when it’s outside our field

and suddenly hits us from behind, that it assumes its full value, surprised as

we are by this more or less endophasic, more or less inspired, expression that

comes to us like a murmur from without, a manifestation of discourse insofar

as it barely belongs to us, which comes as an echo of what it is that is all of a

sudden significant for us in this presence, an utterance such that we don’t

know whether it comes from without or from within – the peace of the evening.

 

我们现在能够观察到,某件完全不同的东西发生,依照我们是否在表达之前,曾经说明这个表达,我们是否受到惊吓或中断,驻居我们内心的激情的运动是否平静下来。这确实是当我们并没有在倾听它的时刻,当它是在我们的领域之外,突然地从背后襲击我们。它具有它的充分的价值,让我们大吃一惊,因为我们有几分程度是寄居动物,有几分程度受到启发。这个表达浮现我们脑海,就像从外面来到喃喃之声,辞说的证明,因为它几乎不属于我们。它作为它的本质的回声前来,对于我们而言,在这个生命实存,它的本质突然重要起来。这是这样一种表达,以致于我们不知道,它是否来自外面,或来自里面这个黄昏的宁静。

 

Without going to the heart of the issue of the relationship between the

signifier, qua signifier of language, and something that without it would never

be named, it’s noticeable that the less we express it, the less we speak, the

more it speaks to us. The more foreign we are to what is at issue in this being,

the more it has a tendency to present itself to us, accompanied by this pacifying

expression that presents itself as indeterminate, lying on the border

between the field of our motor autonomy and this something that is said to

us from outside, this something through which the world borders on speaking

to us.

 

我们没有探究到这个关系的问题的核心,能指,作为语言的能指,与某件假如没有它就无法命名的东西之间的关系。值得注意的是,我们越少表达它,我们越少言说它,它就越常跟我们言说。对于这个生命实存受到争议的东西,我们越是感到陌生,它越是有这个倾向呈现它自己在我们面前。它伴随着这个让人平静的表达,呈现它自己作为是不确定,位于我们的动力的自主权的领域,与从外面来的我们这里的某件东西之间,通过这个东西,这个世界处于跟我们言说的边界。

 

On the signifier in the real and the bellowing-miracle 139

 

What does this being, or not, of language, this the peace of the evening,

mean? To the extent that we’re not expecting it, or wishing for it, or haven’t

even thought about it for a long time, its essentially as a signifier that it

presents itself to us. No experimentalist construction can justify its existence,

there is a datum here, a certain way to take this time of the evening as a

signifier, and we can be open to it or closed to it. And it’s precisely insofar as

we have been closed to it that we receive it through this peculiar echo phenomenon,

or at least the start of it, which consists in the appearance, at the

limit of the phenomenon’s grip on us of what will most commonly be expressed

for us by these words, the peace of the evening. We have now come to the limit

at which discourse* if it opens onto anything beyond meaning, opens onto

the signifier in the real. We shall never know, in the perfect ambiguity in

which it dwells, what it owes to this marriage with discourse.

 

语言的这个生命实存,这个黄昏的宁静,是什么意思?甚至我们并没有正在期望它,或希望获得它,或我们甚至有长久时间,没有思维到它,它基本上出现在我们面前,是作为一个能指。无论再多的尝试性的建构,都无法替它的存在自圆其说。在此,有一个资料,有某种的方式,来接纳黄昏的这个时刻,作为一个能指。我们有时接纳它,有时封闭它。这确实是因为我们封闭它时,我们通过这个特别的回声的现象,我们接收到它。或至少,接收到它的讯息。它的讯息在于这个出现,在这个现象对我们的影响的极限,,常见的是,用黄昏的宁静」的这些文字跟我们表达。我们现在已经来到这个极限,在那里,假如辞说展开进入任何超越意义的任何东西,它展开进入实在界的这个能指。我们将永远不会知道,由于它的全然的模糊暧昧。它驻居在这个模糊暧昧里,它归属于跟辞说的结合的东西。

 

You can see how the more this signifier takes us by surprise, that is, in

principle escapes us, the more it’s already presented to us with a more or less

appropriate fringe of discourse phenomena. Well then, the issue for us – this

is the working hypothesis I propose – is to look for what there is at the center

of President Schreber’s experience, what he senses without knowing it at the

edge of the field of his experience, at the fringe, carried away as he is in the

froth created by this signifier he fails to perceive as one but which, at its

limit, organizes all these phenomena.

 

你们能够看出,这个能指越是惊吓我们,也就是说,原则上,我们无法理解它,它就越是已经呈现给于我们,用相当合适的辞说的现象的边缘。呵呵,对于我们的问题这是运作中的假设我建议问题是要寻找许瑞伯庭长的经验的核心,存在着什么东西。他感觉到的东西,却不知道它,处于他的经验的领域的边缘。在这个边缘,尽管他陶醉于这个能指创造的泡沫。他无法感觉这个能指作为一个能指。而在它的极限,这个能指组织所有这些现象。

 

雄伯译

32hsiung@pchome.com.tw

https://springhero.wordpress.com

 

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