精神病 159

精神病 159

On the signifier in the real and the bellowing-miracle 141

 

The other miracles, for which he constructs an entire theory of divine creation,

consist in the call of a number of living beings which in general are

singing birds – as distinct from the speaking birds that form part of the

divine entourage – that he sees in the garden. There are also known species

of insects – the subject had an entomologist great grandfather – created quite

intentionally for him by the omnipotence of divine speech. Thus between

these two poles, the bellowing-miracle and the call for help, a transition occurs

in which can be seen traces of the passage of the subject absorbed in an

undeniably erotized link. The connotations are there – this is a male-female

relationship.

 

其他的奇迹,他为了它们而建造神性创造的整个理论。这些奇迹在于许多生物的呼唤,一般而言,是歌唱的鸟的呼唤。它们跟他在花园里看见的,形成神的护卫的部分的言说的鸟群不一样。也有已知的昆虫的族类主体的曾祖父是昆虫学家。这些昆虫族类相当刻意地为他而创造,由神性语言的无所不能。因此,处于这两个极端之间,咆哮的奇迹与呼喊救命之间,发生一个转换,在这个转换里,专注于无可否认的性爱化的连接的主体,经历过的痕迹能够被看见。这些内涵的指称在那里这是男性与女性的关系。

 

The fundamental phenomenon of Schreber’s delusion stabilized into an

Unsinnig, nonsensical, field of erotized meanings. With time the subject managed

to neutralize to its utmost the task he set himself, which consisted in

completing the interrupted sentences. Any other way of responding, by questioning

them or by insulting them, would not have been playing the game. It

is necessary, he says, for me to be linked to the activity of God himself who

speaks to me in his fundamental language, however absurd or humiliating

the character of his questioning. Well then, whenever the subject leaves this

enigmatic field, whenever a state occurs whose arrival one would think he

must be wishing for as a respite, an illumination occurs on the fringe of the

external world and goes through him with all the component elements of

language in a dissociated form. On the one hand there is vocal activity in its

most elementary form, even accompanied by a sort of feeling of disarray

linked in the subject to a certain sense of shame. On the other hand there is

a meaning that has the connotation of being a call for help, correlated at that

moment with his abandonment and, subsequently, with this something which

on our analysis ultimately appears much more hallucinatory than these language

phenomena that on the whole remain entirely mysterious. Furthermore,

he never calls them anything but internal speech.

 

许瑞伯的妄想症的基本现象,稳定成为一种非意义的领域,性爱化的意义的领域。随着时间过去,主体成功地中立化,到他替自己竖立的工作的极致。这个工作在于完成被中断的句子。假如换任何其他回应的方式,凭借质疑它们,或污辱它们,这个遊戏将玩不起来。他说,这是必要的,让我被跟上帝自身的活动连接一块。上帝自身用他的基本语言跟我言说,无论他的质问的特性,是多么的荒谬,或令人羞辱。呵呵,当当主体离开这个谜团一般的领域,每当一种情状发生,我们将会认为,他一定是正在期待这种情况的到达,作为一种解脱。一种启蒙发生在外在世界的边缘,并且通过他,带着语言的各种组成的成分,处于一种瓦解的形态。在一方面,有声音的活动,处于它的最基本的形态,甚至伴随着一种散乱的感觉,在主体身上,跟某种的羞愧感息息相关。在另一方面,有一种具有呼唤救命的外延意义。在那个时刻,跟他的放弃息息相关,随后,跟在我们的精神分析里,最后似乎比这些语言现象更加是幻觉的这个某件东西息息相关。大体而言,这些语言现象始终是完全神秘。而且,他称呼这些语言现象,从来就不是别的,那就是内部的言说。

 

160

Schreber describes the peculiar trajectory of the rays that precede the

induction of the divine words – transformed into threads of which he has a

certain visual, or at least spatial, apprehension, they come towards him from

the horizon, spin around inside his head, and finally stab into him from behind.

All this leads us to think that this phenomenon, which is a prelude to the

coming into play of the divine discourse as such, unfolds in what could be

called a trans-space linked to the structure of the signifier and of meaning, a

spatialization prior to any possible dualization of the phenomenon of language.

 

许瑞伯描述在神的语言的推论之前的这个特殊的光的投射这些光的投射被转换成为他具有某种的视觉景象的脉络,或至少数空间的理解。它们从地平线前来他这里,在他的头脑内部旋转,最后,从背后刺进他。所有这一切让我们认为,这个现象是神的辞说自身的运作的序曲。这个现象展开,用所谓的跨越的空间,跟这个能指与意义的结构相关的跨越的空间。这种空间化,早先于语言现象的任何可能的双重化。

 

What happens when this phenomenon ceases is different. Reality becomes

the support of other phenomena, those that are classically reduced to belief.

If the term hallucination must be attributed to a transformation of reality, this

is the only level at which we have the right to maintain it, if we are to preserve

any coherence for our language. What indicates a hallucination is this unusual

sense the subject has at the border between the sense of reality and the sense

of unreality, a sense of proximate birth, of novelty – and not just of any

novelty but of novelty over its use breaking through into the external world.

This is not of the same order as what appears with respect to meaning or

meaningfulness. It is a created reality, one that manifests itself well and truly

within reality as something new. Hallucination, as the invention of reality,

here constitutes the support for what the subject is experiencing.

 

当这个现象停止时,发生的事情是不同的。现实界变成是其他现象的支持,那些传统上被还原成为信仰的那些现象。假如幻觉」这个术语必须被归属于现实界的转变,这是唯一的层次,我们拥有权利来支持它,假如我们想要替我们的语言保存任何的一贯性。指示幻觉的东西,就是主体拥有的这个不寻常的意义,处于现实界的意义,与非现实界的意义之间的边界,当下诞生的意义,新奇的意义,不仅是任何的新奇,而且是它习惯于突破进入外在世界的新奇。这并不是属于跟象征界出现的意义,它是不相同的秩序。它是一种被创造的现实界,它在现实界之内,实实在在证明它自己,作为是某件新东西的现实界。幻觉作为是现实界的发明,在此,它构成这个支持,支持主体正在经验的东西。

 

I think today I’ve got you to grasp the schema I have tried to present, with

all the problems it comprises.

 

今天,我认为我已经让你们理解我曾经尝试呈现的这个基模,用它涵盖的各种的难题。

 

142 The psychoses

 

We are inquiring into the sense to give the term hallucination. In order to

be able to classify hallucinations in the appropriate way, it’s best to observe

them in the reciprocal contrasts, the complementary oppositions, that the

subject himself points out. As a matter of fact, these oppositions form part

of the one same subjective organization and, having been given by the subject,

they have greater value than if they were provided by the observer.

 

我们正在探究这个意义,给予幻觉」这个术语的意义。为了能够将幻觉以适当的方式分类,我们最后观察它们,用互动的对照,互补的对立,这是主体自己指出的。事实上,这些对立,形成这一个相同的主观的组织的部分。而且,当它们由主体给出后,它们具有更大的价值,比起假如它们是由观察者提供。

 

Moreover, one has to fllow their progress over time.

I have tried to give you an idea of how in Schreber there is something that

is always liable to surprise him, that never unveils itself, but is located in the

order of his relations with language, of these language phenomena that the

subject remains attached to by a very special compulsion and that constitute

the center in which the resolution of his delusion finally results.

 

而且,我们必须随着时光过去,遵照它们的进展。

我曾经尝试让你们理解,在许瑞伯身上,有某件东西总是容易让他大吃一惊。这个东西从来没有揭露它自己,但是它位于他跟语言的各种关系的秩序,这些语言现象的秩序。主体始终保持跟一种特别的冲动相连一块。这些语言现象构成这个核心,他的妄想的解决最后造成的核心。

 

There is a subjective topology here based entirely upon the fact, given to

us by analysis, that there may be an unconscious signifier. We need to know

how this unconscious signifier is situated in psychosis. It appears to be external

to the subject, but it’s another exteriority than the one that is evoked

when hallucination and delusion are presented to us as a disturbance of reality,

since the subject remains attached to it through an erotic fixation. Here

we have to conceive of space speaking as such, so that the subject can’t do

without it without a dramatic transition in which hallucinatory phenomena

appear, that is, in which reality itself is presented as affected and also as

signifying.

 

在此,有一个主体的拓扑学,完全以这个事实作为基础。精神分析将它给予我们:可能存在着一种无意识的能指。我们需要知道,这个无意识的能指在精神病里,如何被定位。对于主体而言,它似乎是外在的。但是这是另外的一种外在性,不同于这种外在性,当幻觉与妄想被呈现给予我们,作为现实界的困扰。因为主体始终凭借性爱的固执,跟它连接一块。在此,我们必须构想言说的空间,作为它原来的样子。这样,主体每次免除不用它时,主体就会有激烈的转移,在这个转移当中,幻觉现象会出现。换句话说,在这个转移里,现实界的自身被呈现,作为是受到影响,也作为是能指化。

 

161

This topographical notion tends in the same direction as the question already

raised about the difference between Verwerfung and Verdrangung as to their

subjective localization. What I’ve tried to get you to understand today constitutes

a first approach to this opposition.

8 February 1956

 

这个拓扑学的观念,倾向于朝著跟问题相同的方向,关于Verwerflung除权弃绝与Veerdrangung潜抑之间的差异,所已经产生的的问题。今天,我尝试让你们理解的东西,构成一个初步的方法,探究这个对立面。

 

雄伯译

32hsiung@pchome.com.tw

https://springhero.wordpress.com

 

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