精神病 339

精神病339

雅克、拉康

 

2

We can’t exhaust everything proposed to us concerning the analysis of this

 verb to be by the philosophers who have centered their meditation on the

question of Dasein, and especially Mr. Heidegger, who has begun to consider

it from the grammatical and etymological angle in texts that are quite faithfully

expounded in several articles that Monsieur Jean Wahl has recently

devoted to them.

 

我们无法穷尽一切哲学家跟我们建议的东西,关于这个成为」的动词的分析。那些哲学家曾经专注他们的沉思,在生命实存」的问题,特别是海德格。他曾经开始考虑这个问题,从文本里的文法及字源学的角度。这些文本在好几篇文章里,相当忠实地被诠释。曾、瓦尔最近探讨这些文本的文章。

 

Mr. Heidegger attaches a great deal of importance to the signifier at the

level of the analysis of the word and of conjugation, as it’s usually called –

let us more accurately say declension. In German as in French this famous

verb to be is far from being a simple verb and even from being one single

verb.

 

海德格非常重视这个能指,从字词与动词变化的分析的层次,如它通常被称呼的。让我们更加正确地说,词类变化。在德文,如同在法文,成为」的这个著名的动词,丝毫不是一个简单的动词,甚至,根本就不是单一的动词

 

It’s evident that the form suis, am, doesn’t come from the same root as

e$, art, est, is, Stes, [you] are, and as fut, [it] was, nor is there any strict equivalence

to the form iti, been. Whereas fut has an equivalent in Latin, as does

suis and the series of est, iti comes from another source, from stare. The

distribution is equally different in German where sind, [they] are, is grouped

with bist, art, whereas in French the second person is grouped with the third.

 

显而易见,am 的这个形式,并不是来自跟 is arewas  相同的字根。也没有任何严格的相等语,跟been 的这个形式。虽然 fut 在拉丁文有一个相等语,如同suis est 的系列,来自于另外一个来源,来自stare。在德文,这个分佈同样地不同。在德文,sind are),跟bistart 聚拢一块。虽然在法文,第二人称跟第三人称聚拢一块。

 

Three roots have been more or less uncovered for all the European languages,

those that correspond to sommes, [we] are, est and fut, which has been compared

with the root phusis in Greek, which is related to the idea of life and

growth. As to the others, Mr. Heidegger insists upon the two aspects, Sten

which would be closer to stare, to stand alone, and Verbahen, to last, to endure,

this sense being nevertheless attached to the source phusis. According to Mr.

Heidegger, the idea of standing erect, the idea of life and the idea of lasting,

enduring, is therefore what an etymological analysis combined with a grammatical analysis yields, and it’s out of a kind of reduction or of indeterminationcast over these senses as a whole that the notion of being emerges.

 

对于所有的欧洲的语言,三个字根曾经被揭露得差不多。对应于sommes, [we] are, est and fut,的那些字根,曾经被拿来跟希腊文的phusis的字根作比较。它跟生命与成长的观念息息相关。至于其他的字根,海德格坚持两个层面,比较靠近stare,单独存在的sten。而Verbahen是延续,持久。这些意义仍然跟phusis的来源息息相关。依照海德格,挺直站立的观念,生命的观念,延续,持久的观念,因此就是字源的分析跟文法的分析产生的东西。生命实存的观念的出现,就是这些时态作为整体投射的不确定的还原。

 

I summarize, so as to give you some idea of the thing. I must say that an

analysis of this order is rather inclined to elide, to mask, what Mr. Heidegger

is trying to initiate us into, namely that which is absolutely irreducible in the

function of the verb to be, the copulatory function pure and simple. One

would be mistaken to think that this function is disclosed through a gradual

shift in direction of these various terms.

 

我总结一下,为了让你们稍微理解这个物象。我必须说,这个秩序的分析相当倾向于闪躲,遮蔽。海德格尝试启发我们进入,也就是,绝对无法还原的东西,在to be这个动词的功能,纯净而简单的交媾的功能。假如我们认为,这个功能的显露,是通过缓慢的转变,朝著这些各式各样的术语的方向,那你们就错误了。

 

We raise this question – at what moment and by what mechanism does the

you, such as we have defined it as a form of punctuation, as an indeterminate

signifying mode of hooking on, achieve subjectivity? Well then, I believe that

it’s essentially when it’s taken in the copulatory function in pure form and in

the ostensive function. And it’s for this reason that I chose the exemplary

sentences that we started with – thou art the one who. . . .

 

我们提出这个问题在什么时刻,凭借怎样的心理机制,这个你」如何完成主体性?如同我们曾经定义它,作为一种标点的形式,作为挂钩的不确定度能指的模式。呵呵,我相信,这基本上它被看待,用单纯形式的交媾的功能,及伪装的功能。因为这个理由,我选择我们开始使用的这些例句的句,你是、、、、这个人」。

 

Which element is it that, elevating the you, makes it go beyond its indeterminate

function of boredom and begins to turn it, if not into subjectivity,

then at least into something that constitutes a first step towards the Thou art

the one who wilt follow me? It is the It i$ thou who will follow me. This is

ostension, which in fact implies the presence of the assembly of all those who,

whether or not united into a community, are supposed to form its body, to

be the support of the discourse in which ostension is inscribed. This it is thou

corresponds to the second formula, namely, thou art the one who will follow

 

是什么元素提升这个你」,让它超越它的不确定的无聊的功能,然后开始转变它,即使不是成为主体性,那么至少也是成为某件形成最初的起步,朝向你是我要你跟随我的人」。那就是愿意追随我的人是你」。这是伪装。事实上,它暗示着所有那些人们的聚会的存在。无论有没有团结成为一个社区,他们被认为形成它的团体,成为这个辞说的支持。伪装被铭记的辞说里。这个就是你」对应于第二个公司,也就是,你是愿意跟随我的人」。

 

雄伯译

32hsiung@pchome.com.tw

https://springhero.wordpress.com

 

 

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