精神病 340

精神病 340
雅克、拉康

Thou art the one who will follow me presupposes, I am saying, the imaginary
assembly of those who are the supports of the discourse, the presence of
witnesses, indeed, of the tribunal before which the subject receives the warning
or the opinion that he is called upon to reply to. As a matter of fact,
unless he replies I follow you, that is, unless he complies, there is at this level
no other response open to the subject than to maintain the message in the
very state in which it was sent to him, at the very most modifying the person,
than to inscribe it as an element of his internal discourse, which whether he
likes it or not is what he has to reply to in order not to follow it. It would
strictly speaking be necessary that he precisely not follow this indication at
all onto the terrain where it calls on him to reply, that is, that he refuse to
hear. He is taken there as soon as he hears. The refusal to hear is a force that
no subject, without special gymnastic training, is really capable of. It’s in this
register that the particular force of discourse becomes apparent.

我正在说的是,「你是愿意跟随我的人」预先假设那些人们的想像的集会,支持辞说的那些人们,见证人的存在。的确,法庭的存在。在这个法庭之前,主体接收他被召唤来回答的警告或意见。事实上,除非,他回答「我跟随你」,也就是说,除非他同意,在这个层次,并没有其他的回答开放给主体,除了就是维持这个讯息,在它被送给他的这个状态,在最修饰者,这个人。除了就是铭记它,作为他内部辞说的元素。无论他喜欢与否,这个辞说就是他必须回答的东西,为了跟随它。严格来说,这将是必要的,他根本就不应该遵循这个指示,进入它召唤它回答的这个平台。换句话说,他应该拒绝去听见。当他一听到,他就被带到那里。拒绝去听见是一个力量,没有主体能够做到的力量,假如没有经过特别的运动的训练。就在这个铭记,辞说的这个特别的力量变得明显。

In other words, at the level we have come to the .you is the other such as I
cause him to be seen [lefais voir] by means of my discourse, such as I designate
him or denounce him, he is the other insofar as he is captured in ostension
in relation to this everybody that the universe of discourse presupposes.
But by the same token I bring the other out of this universe, I objectify him
within it, I may even designate his object relations for him, should he so
much as ask me to, as is characteristic of the neurotic. That may go quite a
long way.

换句话说,大他者就在我们来到的这个「你」的层次,譬如,我让他被看见,凭借我的辞说,譬如我指明它,或抨击他,他就是这个大他者。因为他在伪装当中被捕捉,跟辞说的宇宙预先假定的「每个人」相关。但是同样地,我将大他者从这个宇宙带出来。我将他在宇宙之年客体化。我甚至指明他的客体关系,对于他而言。万一他甚至要求我,这是神经症者的特性。那可能相当过分。

Notice that it’s not entirely useless to give people what they ask for. It’s
just a question of whether it’s beneficial. In fact, if this has any incidental
effect, it’s insofar as it helps him to complete his vocabulary.

Those who
operate with object relations believe they are actually designating them, and
consequently it’s only rarely, and then by pure chance, that any beneficial
effect is produced. Completing his vocabulary may enable the subject to extract
himself from the signifying entanglement that constitutes the symptomatology
of his neurosis.

那些运作客体关系的人们相信,他们确实是在指明他们。结果,仅是罕见地,然后纯粹偶然地,任何有利的影响被产生。完成他的词汇可能让主体能够从能指化的纠缠挣脱出来。这种纠缠形成他的神经症的病症。

This is why things worked better whenever this addition
to the vocabulary, this Nervenanhang, to use the vocabulary of our delusional,
had still retained some of its freshness. Since then, what we have at our
disposal in our little exercise books as has greatly fallen in
value and doesn’t quite fill the function that one might hope for concerning
the resubjectification of the subject, by which I designate the operation of
extracting oneself from this signifying entanglement in which we have out-
lined the essence and very forms of the neurotic phenomenon.

这就是为什么事情运作得比较好,每当词汇的这种增加,使用我们的妄想症的词汇,依旧保留某些它的新鲜性。自从那时,我们能够利用到的东西,在我们那些小本的运动书,譬如Nervenanhang,价值就衰微。它并没有完全填补我们希望的这个功能,关于主体的重新主体化。凭借这个主体化,我指明这种运作,将自己从能指化的纠缠挣脱出来。在这种纠缠里,我们描绘神经症现象的本质与各种形式。

To handle this
object relation correctly, one would need to understand that in this relation
it’s the neurotic who is ultimately the object. It’s even for this reason that he
got lost as subject and seeks himself as an object.

为了正确地处理这个客体关系,为们将需要理解,在这个关系,神经症最后成为客体。甚至因为这个理由,他迷失作为主体,并且寻找他自己,作为客体。

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

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