精神病 158

精神病 158

3

I said last time that the continuity of this perpetual discourse is not only felt

by the subject as a test of his capacities for discourse, but also as a challenge

and a requirement in the absence of which he suddenly feels he is at the

mercy of a rupture with the sole presence in the world that still exists at the

time of his delusion, that of this absolute Other, this interlocutor who has

emptied the universe of any authentic presence. Where does the ineffable

voluptuousness – a fundamental feature of the subject’s life – which is attached

to this discourse, stem from?

 

我上次说,这个永恒的辞说的继续,不但被主体感觉到,作为是他具有辞说的能力,而且作为一种挑战与要求。欠缺这种挑战与要求时,他会突然地感觉,他受到他在世界里的唯一的生命实存的断裂的支配。这个世界的唯一的生命实存仍然存在于他的妄想的时刻,这位绝对大他者的时刻。这位对谈者已经将这个宇宙掏空任何真诚的生命实存。这个无以名喻的淫猥起源于哪里呢?主体生活的基本的特征,它跟这个辞说连接一块。

 

In this particularly true-to-life observation, and with an infrangible attachment

to the truth, Schreber notes what happens when this discourse upon

which he is painfully dependent ceases. Different phenomena from those of

the continuous internal discourse arise – things slow down, there are interruptions,

discontinuities, which the subject is forced to complement.

 

在这个特别地对生命表现真诚的观察,由于跟真理具有不容违背的联接,许瑞伯注意到发生什麽事情,当他痛苦地依赖的这个辞说停顿的时刻。这就产生跟这个连续性的内部的辞说不同的的诸多现象事情缓慢下来,主体被迫要求弥补各种中断与不连续。

 

The withdrawal of the ambiguous and double god in question, who habitually

presents himself in his so-called lower form, is accompanied by sensations

that are very painful for the subject, but above all by four connotations

of a linguistic order.4

 

受到质疑的模糊暧昧与作为双重者的神的隐退,这个神习惯性呈现他自己,以它所谓的低层的化身形态,伴随着各种让主体痛苦不堪的感觉。但是尤其重要的是,伴随着语言秩序的四个指称。

 

 

In the first place, there is what he calls the bellowing-miracle. He is unable

to contain a prolonged shout, which grips him so brutally that, as he himself

notes, if at that instant he had had anything in his mouth it would have forced

him to spit it out. He has to restrain himself if this is not to occur in public,

and he is a long way from always being able to do so – quite a striking

phenomenon if we see in this shouting the mouth’s motor participation in

speech reduced to its most extreme aspect. If there is anything by means of

which speech comes to be combined with an absolutely a-signifying vocal

function, and which nevertheless contains all possible signifiers, it must surely

be what it is that makes us shiver in a dog’s baying at the moon.

 

首先,会有他所谓的怒吼的奇迹。他不由自主地发出长声的吼叫。他自己注意点,这种吼叫如此残酷地掌握他,假如在那个时刻,他的嘴巴里有任何东西,这个吼叫会逼使他吐出来。假如这个情况不让它在公开场合发生,他必须要约束他自己。他根本就无法这样做。这是相当引人注意的现象,假如我们在这种吼叫里,看出嘴巴作为动力的参与那个被还原到最极端层面的言说。假如有任何东西,言说凭借它逐渐跟绝对是非能指化的声音的功能连接一块,可是,它仍然包括所有可能的能指,它确实一定是让我们不寒而栗的东西,如同狗吠月亮。

 

Secondly, there is the call for help, supposedly heard coming from the

divine nerves that have become separated from God but that trail a sort of

comet’s tail behind them. In the first period, at the time of the tying-tocelestial-

bodies, Schreber could not enter into effusive communion with the

divine rays without having one or more tested souls leap into his mouth. But

following a certain stabilization of his imaginary world, this no longer occurred.

In contrast, anxiety-making phenomena recur when some of these animated

entities that he is living in the midst of are, on God’s withdrawal, left trailing

and call out for help.

 

其次,他认为会有来自神的神经的呼唤救命被听见,这个神的神经已经跟上帝隔离,但是在背后还某种彗星尾巴的痕迹。在这第一个时期,在跟天庭息息相关的各种身体的时期,每次许瑞伯跟神性的光辉从事热情洋溢的沟通时,他总是遭遇一两个被考验的灵魂跳跃进入他的嘴巴里。但是当他遵循他的想象的世界的某种稳定,这种现象就不再发生。对照起来,形成焦虑的诸多现象会重复发生,当有些被激发起来的各种实体,他正生活在它们中间,在上帝隐退时,这些实体离开彗星尾巴的痕迹而呼喊救命。

 

This phenomenon of the call for help is different from the bellowing. The

bellowing is a pure signifier only, whereas the call for aid has a meaning,

however elementary.

 

呼喊救命的这个现象,不同于怒吼喊叫。怒吼喊叫仅是纯净的能指,而呼喊救命则具有意义,无论是多么基本的意义。

 

This isn’t all. Thirdly, there are all sorts of noises from without, whatever

they might be – something that happens in the corridor of the mental home,

or a noise outside, a bark or a neigh which, he says, has been miracled, done

expressly for him. It’s always something that has a human meaning.

Between the vanishing meaning of the bellowing and the emission obtained

from the call for help – which is not even his according to him, since it

surprises him from without – we can observe a whole range of phenomena

that are characterized by the outbreak of meaning. Schreber is well aware

that these are real noises that he is accustomed to hearing in his surroundings,

nevertheless he is convinced that they do not occur by chance just at that

moment, but for his sake, on their return to abandonment in the external

world, and in a way that corresponds to the intermediate periods of absorption

in the delusional world. consists of blasts of wind that coincide with pauses in Schreber’s thinking.

 

这并非全部。第三指称是,有各式各样的噪音从外面进来,无论它们是什么噪音。某件东西会发生在金属家中的走道,或是外面的噪音,狗吠或是马鸣,他说,它们已经成为奇迹,生动地为他而发生。总是有某件东西具有人类的意义。在这个怒吼喊叫的逐渐消失的意义,与从呼喊救命所包含的发出声音之间依照他的说法,这甚至不是他的呼喊救命我们能够观察到整个现象的范围。这些现象的特征是意义的爆发。许瑞伯清楚知道,这些是他在周遭习惯于听见的实在界的声音,可是他仍然相信,这些声音并不是仅是在那个时刻偶然发生,而是为了他的缘故才发生,当它们回到外在世界的放弃。以某种的方式,外在世界的放弃,对应于专注妄想的世界的当下的时期,它包括在许瑞伯的思想的各种停顿巧合的风的狂吹。

 

雄伯译

32hsiung@pchome.com.tw

https://springhero.wordpress.com

 

 

 

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