精神病 199

精神病 199

 

2

Consider the paradox that results from certain functional interweavings between

the two planes of the symbolic and the imaginary.

 

请你们考虑一下因为某些功能的交织而形成的悖论,处于象征界与想象界的两个层面之间的交织。

 

On the one hand, it seems that the symbolic is what yields us the entire

world system. It’s because man has words that he has knowledge of things..

And the number of things he has knowledge of corresponds to the number

of things he is able to name. This is not in doubt. On the other hand, there

is no doubt either that the imaginary relation is linked to ethology, to animal

psychology. The sexual relation implies capture by the other’s image. In other

words, one of these domains appears to be open to the neutrality of the order

of human knowledge, the other seems to be the very domain of the erotization of the object. This is what initially manifests itself to us.

 

在一方面,似乎象征界是替我们产生整个的世界的系统的东西。那是因为人类拥有文字,他才拥有对事物的知识。他拥有事物知识的多寡,对应于他能够命名的事物的多寡。这是无可置疑的。在另一方面,也是无可置疑的是,想象界的功能跟动物学,动物心理学息息相关。性的关系暗示着受到它者的意象所补获。换句话说,其中的一个领域似乎是开放给予人类知识的秩序的中立。它者似乎就是客体的性化的领域。在就是最初展自己给予我们的东西。

 

200

 

Now, the bringing about of the sexual position in the human being is linked,

Freud tells us – and experience tells us – to the trial of traversing a fundamentally

symbolized relationship, that of the Oedipus complex, which includes

a position that alienates the subject, that makes him desire an other’s object

and possess it through the proxy of an other. We therefore find ourselves

here in a position structured within the very duality of the signifier and the

signified. It is insofar as the function of man and woman is symbolized, it is

insofar as it’s literally uprooted from the domain of the imaginary and situated

in the domain of the symbolic, that any normal, completed sexual position

is realized. Genital realization is submitted to symbolization as an essential

requirement – that the man be virilized, that the woman truly accept her

feminine function.

 

现在,弗洛依德告诉我们,精神分析经验告诉我们,在人类身上,性的立场的发生跟这种考验息息相关,跟从基本上是象征化的关系亲历过的考验息息相关。也就是伊狄浦斯情结的考验息息相关。伊狄浦斯情结包括让主体异化的立场,让主体渴望它者的客体,并且通过跟它者的接近,拥有这个客体。我们因此发现我们自己在此处于这个结构的立场,在能指与所指的双重性里面的立场。因为男人与女人的功能被象征化,因为它实质上从想象界被连根拔起,并且被定位在象征界的领域,任何正常,完整的性的立场才会被实现。性器官的实现被递交给象征化,作为是基本的要求:男人应该发泄精力,女人应该接受她的女性的功能。

 

Conversely, no less paradoxically, it’s in the order of the imaginary that we

find the relation of identification on the basis of which the object is realized

as an object of competition. The domain of knowledge is fundamentally inserted

into the primitive paranoid dialectic of identification with the counterpart.

The initial opening of identification with the other, that is, with an object,

starts from here. An object is isolated, neutralized, and as such particularly

erotized. This is what makes an infinitely greater number of objects enter the

field of human desire than enter animal experience.

 

相反地,同样悖论的是,在想象界的秩序,我们发现认同的关系。根据这个认同的关系,客体被实现,作为是競争夺的客体。知识的领域基本上被插入于,跟相对者的认同的原初的妄想的辩证法。跟它者的认同的最初的开放,也就是说,跟客体的认同,就从这里开始。一个客体被孤立起来,被中立化,它的本身被性化。这就是为什么有无限量的客体进入人类欲望的领域,远超过动物的经验。

 

In this interweaving of the imaginary and the symbolic lies the source of

the essential function that the ego plays in the structuring of neurosis.

When Dora finds herself wondering, What is a woman?, she is attempting

to symbolize the female organ as such. Her identification with the man, bearer

of the penis, is for her on this occasion a means of .approaching this definition

that escapes her. She literally uses the penis as an imaginary instrument for

apprehending what she hasn’t succeeded in symbolizing.

 

这神经症的结构里,自我扮演的基本的功能的来源,就位于想象界与象征界的这种交织。当朵拉发现她自己想要知道,女人是什么?」她企图将女性器官本身象征化。她对男人的认同,作为阳具的拥有者,对她而言,在这个场合,作为工具来接近她无法理解的这个定义。她实质上使用阳具,作为是想象界的工具,用来理解她成功地予以象征化的东西。

 

There are many more women hysterics than men hysterics – this is a fact

of clinical experience – because the path to the woman’s symbolic realization

is more complicated. Becoming a woman and wondering what a woman is

are two essentially different things. I would go even further – it’s because

one doesn’t become one that one wonders and, up to a point, to wonder is

the contrary of becoming one. The metaphysics of the woman’s position is

the detour imposed on her subjective realization. Her position is essentially

problematic, and up to a certain point it’s unassimilable. But once the woman

is locked into hysteria it must also be said that her position presents an unusual

stability by virtue of its structural simplicity – the simpler a structure is, the

fewer the points of rupture it displays. When her question takes shape in the

form of hysteria it’s very easy for the woman to raise it by taking the shortest

path, namely identification with the father.

 

女性的歇斯底里症者比男性的歇斯底里症者的人数较多。这是临床经验的事实。因为到达象征的实现的途径更加复杂。成为女人与想要知道女人是什么,是两个本质上差异的事情。我甚至会更加深入那是因为女人没有成为女人,她才会想要知道。而到某个时候,想要知道女人是什么,就是跟成为女人背道而驰。女人立场的形上学,就是赋加在她的主体的实现的迂回途径。女人的立场基本上是问题重重。直到某个时刻,这个立场是无法被吸纳。但是一旦女人陷入歇斯底里症,我们也必须说,她的立场呈现一种不寻常的稳定,凭借它的结构的单纯。结构越是单纯,它展现的断裂点就越少。当她的问题以歇斯底里的形式成形时,女人很容易将它提出,採取最短的途径。换言之,认同父亲。

 

雄伯译

32hsiung@pchome.com.tw

https://springhero.wordpress.com

 

 

 

 

 

 

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