精神病 270

精神病 270
雅克、拉康

M. Emil Ludwig wrote a book against Freud, almost defamatory in its
unfairness, in which he evokes the impression of delusional alienation that
one is supposed to get from reading him.81 should almost say that I prefer
such a testimony to the wearing down of the angles, to the softening, reductive
smoothing out being brought about by analytic literature claiming to
follow Freud. The incomprehension, the refusal, the shock displayed by Emil
Ludwig – whether he’s being honest or acting in bad faith doesn’t matter to
us much – is greater testimony than the disintegration of Freud’s work that
is being achieved in the decadence analysis is sliding into.

阿米尔、鲁维格写了一本书反对弗洛依德,内容偏颇,近乎诋毁。其中,他引述妄想症的异化的印象,我们从阅读他应该会获得的印象。我几乎要说,我宁可要这样一篇证词,而不是抹除各种棱角,而不要那种软趴趴的,简化的平顺,由宣称是追随精神分析的文献所导致的平顺。阿米尔、鲁维格展示的不理解,拒绝与惊吓—无论他坦率以告,或刻意卖弄,对于我们而言并不重要—其实是更佳的证词,比起将弗洛依德的研究的拆解,所犯的错误。因为那些弗洛依德的研究是在颓废的精神分析里完成的。

How has it been possible to omit the fundamental role of the structure of
the signifier? Of course, we understand why. What is expressed within the
apparatus and the play of signifiers is something that comes from the bowels
of the subject, which can be called his desire. As soon as this desire is caught
up in the signifier it’s a signified desire. And thus we are all fascinated by the
meaning of this desire. And we forget, despite Freud’s reminders, the apparatus
of the signifier.

能指的结构的基本的角色被省略,这如何的是可能的?当然,我们理解为什么。在能指的工具与运作里面被表达的东西,是某件来自主体的内脏的东西。这个东西能够被称之为欲望。当这个欲望被陷溺于能指身上,那是一个所指的欲望。因此,我们对于这个欲望的意义都感到著迷。尽管弗洛依德的诸般提醒,我们忘记能指的这个工具。

精神病 270
Freud emphasizes, however, that the elaboration of the dream is what makes
the dream the leading model of symptom formation. Now, this elaboration
bears a strong resemblance to a logical and grammatical analysis, just slightly
more erudite than what we did at school. This register is the normal level of
Freudian work. It’s the very register that makes linguistics the most advanced
of the human sciences, provided one is simply prepared to acknowledge that
what is distinctive about positive science, modern science, isn’t quantification
but mathematization and specifically combinatory, that is to say linguistic,
mathematization which includes series and iteration.

可是,弗洛依德强调,梦的建构是让梦成为病征形成的主要模式。现在,这个建构跟逻辑与文法的分析强烈地酷似。比起我们在学校从事的逻辑与文法的分析稍微还有渊博些。这种铭记是弗洛依德的研究的正常的层次。就是这个铭记,让语言学成为最先进的人文科学。只要我们心里有准备要承认,关键积极的科学显著的地方,并不是在数量化,而是数学化。也就是明确的结合的语言学的数学化,它包括系列与重复的运算。

This is what stands out in Freud’s work. Without it nothing of what he
subsequently develops is so much as thinkable.

这就是弗洛依德的研究显著的地方。假如没有这个东西,他随后发展的东西,没有一样是可思议的。

I’m not alone in saying this. We have recently published the first volume
of the journal in which we inaugurate our attempt to renew the Freudian
inspiration, and you can read there that at the bottom of the Freudian mechanisms
one rediscovers these old figures of rhetoric which over time have
come to lose their sense for us but which for centuries elicited a prodigious
degree of interest. Rhetoric, or the art of oration, was a science and not just
an art. We now wonder, as if at an enigma, why these exercises could have
captivated whole groups of men for such a long time. If this is an anomaly
it’s analogous to the existence of psychoanalysts, and it’s perhaps the same
anomaly that’s involved in man’s relationships to language, returning over
the course of history, recurrently, with different ramifications and now presenting
itself to us from a scientific angle in Freud’s discovery. Freud
encountered it in his medical practice when he came upon this field in which
the mechanisms of language can be seen to dominate and organize the construction
of certain so-called neurotic disorders, unbeknown to the subject,
outside his conscious ego.

不仅是我一人这样说。我们最近出版杂志的第一册。在这个杂志里,我们开始我们的企图,要更新弗洛依德的启发。你们从那里能够阅读到,在弗洛依德的心理机制的基础,我们重新发现这些修饰学的古老比喻。对于我们而言,这些古老的修饰学的比喻,随着时间过去,已经逐渐丧失它们的意义。但是,几世纪以来,仍然有许多人们对它们感到强烈興趣。修饰学,或雄辩的艺术,是一门科学,而不仅是艺术。我们现在想要知道,好像针对一个谜团,为什么长久的这段时间以来,这些修饰学的运用,竟然能够让整个团体的人们那么著迷。假如这是不正常的,它类似精神分析家的存在。或许这是相同的不正常,牵涉到人跟语言的关系。随着历史的发展,反复地回转,带着不同的分差发展。现在则是呈现它自己给我们,从科学的角度,在弗洛依德的发现里。弗洛依德在他医学的实践里,遭遇到它。当他偶然进入这个领域,在那里,语言的机制结构,能够被看待,作为统辖并组织某些所谓的神经症疾病的建构。主体对于这种疾病并不知道,因为它处于他意识的自我外面。

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

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