精神病 274

精神病 274
雅克、拉康

There is a twofold alienation in the movement of Freudian theory.

弗洛依德理论的运动,有一个双重的异化。

There is the other as imaginary. It’s here in the imaginary relation with the
other that traditional Selbst-Beimisstsein or self-consciousness is instituted.
There is no way that the unity of the subject can be brought about in this
direction. The ego isn’t even the place, the indication, the rallying point, the
organizing center of the subject. It’s profoundly dissymmetrical to it. Although
it is in this sense that he is going to begin by getting one to understand the
Freudian dialectic – 1 can in no way expect to attain my accomplishment and
my unity from the recognition of an other who is caught up with me in a
relation of mirage.

有一个他者作为想像界。就在跟他者的想像的关系这里,传统的自我意识被形成。主体的一致性,不可能朝这个方式被导致。自我甚至并不是主体的这个位置,这个指示,这个召集点,这个组织的中心。自我跟主体的这个中心是相当不均称的。虽然他将从这个意义开始,凭借获得我的成绩及我的一致性,从一个他者的体认。这个他者跟我们陷溺一块,处于一种幻景的关系。

There is also the other who speaks from my place, apparently, this other
who is within me. This is an other of a totally different nature from the other,
my counterpart.

也有另一位他者从我的位置言谈。显而易见,这位他者是在我之内。这个跟他者完全不同特性的者,我的替身。

That’s what Freud contributes.

这就是弗洛依德贡献的东西。

If this still required confirmation, we would only have to observe the way
in which the technique of the transference is prepared. Everything is designed
to avoid the relation of ego to ego, the imaginary relation that could be established
with the analyst. The subject isn’t face to face with the analyst. Everything
is designed to efface the entire dual, counterpart-to-counterpart relation.

假如这依旧需要证实,我们只必须观察这个方式就够了。以这种方式,移情的技术被准备。每样东西被设计来避免自我跟自我的关系,能够被建立的跟精神分析家想像的关系。主体跟精神分析家并没有面对面。每样东西被设计要抹除完整的双重性,替身跟替身的关系。

On the other hand, analytic technique derives from the necessity for an
ear, an other, a listener. The analysis of a subject can only be brought about
with an analyst. This is a reminder to us that the unconscious is essentially
speech, speech of the other, and can only be recognized when the other sends
it back to you.

在另一方面,精神分析的技术来自于他者的耳朵的倾听的必要,倾听者的必要。仅有跟精神分析家,主体的精神分析才能够被导致。这跟我们提醒,无意识基本上是言说,他者的言说。仅有当他者回馈给你时,无意识才能够被体认。

Before I finish I would still like to speak about what Freud added towards
the end of his life, when he had already left his troop of followers behind him
a long time before. I’m unable to doubt for one instant, merely from the
evidence of the style and tone of Freud’s dialogue with all around him, that
he had a profound notion of their radical inadequacy, of their total incomprehension.

在我结束之前,我依旧想要谈论弗洛依德在他生命的晚年补充的东西。他在很久以前,就已经让他的一大群的追随者遥不可及。光是从弗洛依德跟他周遭的所有人们的对谈的风格与语调,我就不能有丝毫的怀疑:他对追随者的力有不贷,对于他们的茫然不能理解,心知肚明。

There is a period in Freud’s work, between 1920 and 1924, when
he quite simply broke off. He knew that he didn’t have very long to live – he
died at 83 years of age, in 1939 – and he went straight to the heart of the
problem, namely the compulsion to repeat [automatism de repetition].

在弗洛依德的研究,有一段时期,在1920年跟1924年之间。他完全中断来往。他知道他在生之日无多。他在1939年,八十三岁的年纪逝世。他直接探究到难题的核心。也就是说,他探究到重复的冲动。

This notion of repetition is so perplexing for us that one tries to reduce it
to a repetition of needs. If on the contrary we read Freud we see that the
compulsion to repeat was based, as it always had been from the beginning of
his entire theory of memory, on the question raised for him by the insistence
of speech which returns in the subject until it has said its final word, speech
that must return, despite the resistance of the ego which is a defense, that is,
the adherence to the imaginary misconstrual of identification with the other.
Repetition is fundamentally the insistence of speech.

我们对于重复的这个观念,并没有那么困惑,以致于我们尝试要将它简化成为是需求的重复。
相反地,假如我们阅读弗洛依德,我们看出,重复的冲动的基础上由于言说的坚持,对他提出的问题。如同在完整的记忆理论的开始时被提出的。在主体身上,言说的坚持会回转,直到它道出它最后的断言。言说必须回转,尽管作为防卫的自我的坚持。换句话说,对于他者的认同的想像的错误的建构的坚持。重复基本上是言说的坚持。

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

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