精神病355

精神病 355
雅克、拉康

His point of view. Freud never completely elucidated it, but it’s what makes
his position tenable in relation to this kind of leveling-off, as it were, of
instinctual signs that psychoanalytic dynamics have tended to be reduced to
since Freud. I am speaking of the terms that he never abandoned, that he
requires for any possible analytic understanding, even where it hangs together
only approximately, for it hangs together all the better in this way – namely,
the function of the father and the castration complex.

他的观点。弗洛依德从来没有完整地诠释它。但是关于在这种的夷平，所谓本能的讯息的夷平，这是让他的立场得以自圆其说的东西。自从弗洛依德以降，精神分析的动力机制倾向于还原成为这些本能的讯息。我正在谈论的是他从来没有放弃的这些术语，他要求任何可能的精神分析的理解，即使是在它仅是大约垂挂一块的地方，因为以这种方式它垂挂得更好。换句话说，父亲的功能与阉割情结。

It can’t be a question purely and simply of imaginary elements. What one
finds in the imaginary in the form of the phallic mother isn’t homogeneous,
as you are all aware, with the castration complex, insofar as the latter is integrated
into the triangular situation of the Oedipus complex. This situation is
not completely elucidated by Freud, but by virtue of the sole fact that it is
always maintained it is there ready to lend itself to elucidation, which is only
possible if we recognize that the third element, central for Freud, which is
the father, has a signifying element that is irreducible to any type of imaginary
conditioning.

这并不纯粹仅是想像的因素的问题。我们以阳具的母亲的形式，在想像界所发现的东西，如众所周知，跟阉割情结并不是同质性的。因为后者被合并进入伊狄浦斯情结的三角情境。这种情境，弗洛依德并没有完整地诠释，而是仅是凭借这个事实，它总是被维持在那里，凖备有助于诠释。这种诠释是可能的，假如我们体认出，第三个因素，作为弗洛依德的中心。那就是，父亲拥有无法化简为任何想像的制约种类的能指化因素。

2
I’m not saying that the Name of the Father is the only one of which we can
say this.

我并不说，以父亲之名，是唯一我们能够说在个的东西。

We can uncover this element whenever we apprehend something that is of
the symbolic order properly so-called. On this subject I reread, once again,
Ernest Jones’s article on symbolism.51 shall take up one of the most notorious
examples in which this master’s brat tries to grasp the phenomenon of
the symbol. It concerns the ring.

我们能够揭露出这个的因素，每当我们理解某件属于合宜所谓象征秩序的东西。针对这个主题，我一再地重新阅读奥尼斯、琼斯探讨象征主义的文章。我将从事其中一个最恶名昭彰的例子。在那里，这位主人的小孩尝试理解象征的象征。那跟戒指有关。

A ring, he tells us, doesn’t enter into play as an analytic symbol insofar as
it represents marriage, with all that is cultural and developed, even sublimated
– since this is how he expresses himself – that this conveys.6 The ring
as a symbol of marriage is to be sought somewhere in sublimation – we couldn’t
care less about all that, it drives us up the wall, we’re not people to speak to
about analogies. If a ring signifies something it’s because it is a symbol of the
female sexual organ.

他告诉我们，戒指并没有运作，作为精神分析的象征，因为它代表婚姻所传达的，具有文化与发展，甚至是升华的东西。因为这是他表达他自己的方式。戒指作为婚姻的象征，应该在升华的某个地方探索。我们对那一切根本就不在乎，它将我们逼到墙壁，我们并不是谈论它们类同性的人们。假如戒指意味着某件东西，那是因为它象征女性的性器官。

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精神病 354

精神病 354
雅克、拉康

Whatever certain of the weaknesses in Freud’s argument concerning psychosis
may be, it is undeniable that the function of the father is so exalted in
Schreber that nothing less than God the father – in a subject for whom up to
this point this has had no sense – is necessary for the delusion to attain its
culminating point, its point of equilibrium. The prevalence, in the entire
evolution of Schreber’s psychosis, of paternal characters who replace one
another, grow larger and larger and envelop one another to the point of
becoming identified with the divine Father himself, a divinity marked by the
properly paternal accent, is undeniable, unshakable, and destined to make
us raise the question once again – how come something that confirms that
Freud is so right is only investigated by him in certain modes that leave a lot
to be desired?

关于精神病，弗洛依德的论点无论有某些的弱点，无可否认的是，在许瑞伯身上，父亲的功能是如此的崇高，以致于，实实在在就是上帝作为父亲—直到那个时刻，对于主体并没有意义。现在为了让妄想症到达高潮点，它的平衡点，这是有必要的。在许瑞伯的精神病的整个进化过程，陆续互相取代的父权人物的盛行，变得越来越大，甚至互相涵盖到变成认同神性的父亲他自身。这样的神性的标记恰当地强调父亲。这是无可否认，无可动摇，并且注定让我们再一次提出这个问题：为什么某件肯定弗洛依德是正确的东西，仅是由他来研究，用某些相当值得挑剔的模式。

In reality, everything in him is balanced, and everything remains inadequate
in Mrs. Macalpine’s rectification. It’s not only the vastness of the fantasmatic
character of the father that prevents us from being in any way satisfied
with a dynamics founded on the irruption of a pre-oedipal fantasy. There are
many more things, including what in both cases remains enigmatic. Freud,
much more than Mrs. Macalpine, comes close to the preponderant, crushing,
proliferating aspect of the phenomena of verbal auditivation, the formidable
captivation of the subject in the world of speech, which is not only copresent
with his existence, which constitutes not only what last time I called a spoken
accompaniment of acts, but also a perpetual intimation, solicitation, summation
even, to manifest itself on this plane.

实际上，在他身上的每样东西都被平衡，在马卡派恩的纠正。可每样东西始终不充分。这不但是父亲的幻想的人物的广大，让我们无法满意于以前伊狄浦斯的幻想的发作为基础的动力机制。还有更多的东西，包括在两个个案里，始终是谜团的东西。弗洛依德远超过马卡派恩，对于文辞幻听的现象，他接近强势，压倒性，快速扩张的一面，主体被强制地虏获于言说的世界。言说的世界不但跟他的存在共同存在，这形成我上次所说的行动的言说成就，而是这是一种永久的恫吓，恳求，召唤，甚至在这个层次展现自己。

Not for one instant must the
subject cease testifying, at the constant inducement of the speech that accompanies
him, that he is there present, capable of responding – or of not
responding, because perhaps, he says, one wants to compel him to say something
silly. By his response, as by his nonresponse, he has to testify that he
is always awake to this internal dialogue. Not to be so any longer would be
the signal of what he calls a Verwemng, that is, as it has been correctly translated,
a decomposition.

主体没有丝毫瞬间停止测试，在伴随他的言说的不断诱导中—他在现场，他能够回应，或不回应，因此或许，他说，有人想要逼迫他说出某件傻事情。凭借他的回应，如同凭借他的不回应，他必须测试，他总是对这个内部的对话，有所警觉。若是不再这样做，将会指示著，他所谓的「否认」。换句话说，如同它正确被翻译的，那是一种瓦解。

This is what we have drawn attention to this year and what we have insisted
upon, in order to say that it’s what gives the pure Freudian position its value.
Despite the paradox presented by certain manifestations of psychosis if one refers them to the dynamics that Freud recognized in neurosis, psychosis nevertheless happens to be explored in a more satisfactory manner from his point of view.

这是我们今年一直提醒注意的东西，我们所坚持的东西，为了说，那是给予纯粹弗洛依德学派的立场拥有它的价值的东西。尽管精神的某些展示呈现的悖论，假如我们将它们跟弗洛依的在神经症体认出来的动力机制相提并论。可是，从他的观点，精神病恰恰是用更加令人满意的方式来探索。

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精神病 353

精神病 353
雅克、拉康

This is no doubt what drove Ida Macalpine to raise the most unusual problem
of direct correspondences between the symbol and the symptom. The
apparatus of the symbol is so absent from the mental categories of the contemporary
psychoanalyst that the sole way such relations can be conceived is
through the intermediary of a fantasy. Furthermore, her entire argument
consists in relating the development of the delusion to a fantasmatic theme,
to an originary – original [originelle] according to the usual word today – pre
oedipal fixation, emphasizing that what sustains desire is essentially a theme
of procreation, but one that is pursued for its own sake, is asexual in form,
and only induces conditions of devirilization, of feminization, as a sort of a
posteriori consequence of the requirement in question. The subject is conceived
as born into the sole child-mother relation, prior to any constitution
of a triangular situation. This is when he would have seen a fantasy of desire
born within himself, a desire to equal the mother in her ability to create a
child.

无可置疑地，这是为什么艾达、马卡派恩会想要提出这个最不寻常的问题，象征与病征之间的直接对应。在当代精神分析的精神范畴里，象征的工具是如此的欠缺，以致于这些关系能够被构想的唯一的方法，就是通过幻想的中介。而且，她整个的论点在于将妄想症的发展，跟幻想的主题挂钩，跟原初的东西挂钩—依照今天original这个通常字词的使用。前伊狄浦斯阶段的固著，强调维持欲望的东西，基本上是一个生殖的主题，但这是一个为了自身的缘故被追求的主题。形式上跟性无关。它仅是诱导出除掉生命力的各种情况，作为一种受到质疑的要求的由因推果的结果。主体被构想作为是诞生进入孩子-母亲的关系，早先于三角情境的任何结构。这就是当他本来会看见一种欲望的幻想，在他内部诞生，这种欲望相当等于是拥有创造一个小孩的能力的母亲。

This is Mrs. Macalpine’s entire argument, which I have no reason to pursue
here in all the richness of its detail, since it is within your reach in the
substantial preface and postface to the English edition of Schreber’s text she
has done. It is important to see that this construction is connected with a
certain reorientation of the entire analytic dialectic which tends to make the
imaginary economy of fantasy, the various fantasmatic reorganizations, disorganizations,
restructurations, and destructurations, the hub of all comprehensive
progress as well as of all therapeutic progress. The schema that is
currently so widely accepted, frustration-aggressiveness-regression, is at the
base of everything in this delusion that Mrs. Macalpine thinks she can explain.

这是马卡派恩女士的整个的论点。我没有理由在此追寻它丰富的细节。因为你们在英文版的许瑞伯的文本，她所写的的长篇序言与后跋就可找得到。重要的是要看出，这个建构跟整个的精神分析的辩证法的某种重新定向息息相关。整个的精神分析辩证法倾向于形成幻想的想像的经济，各种的幻想的重新组织，瓦解，重新建构，以及解构，各种全面性的进展以及各种治疗的进展的枢纽。目前如此广泛被接受的基模，挫折-侵凌-倒退的基模，作为这个妄想症的一切的基础，马卡派恩认为他能够解释。

She goes a long way in this direction. There is, she says, a decline, a twilight
of the world, and at one point a quasi-confusional disorder of the apprehensions
of reality, only because the world has to be recreated.5 She thus
introduces, at the most profound stage of the mental confusion, a sort of
teleology. The entire myth was only constructed because it is the only way
for the subject Schreber to satisfy himself in his imaginary requirement of
childbirth.

她朝这个方向前进。她说，有一种衰微，世界的黄昏。在某个时刻，会有一种类似精神病的混乱，对于现实界的理解。仅是因为这个世界必须重新被建造。她因此介绍，在精神病最深刻的阶段，一种的目的论。整个的神话被建构，仅是因为这是唯一的方式，让许瑞伯这位主体满意于他诞生小孩的想象的要求。

Ida Macalpine’s point of view can no doubt enable us to understand the
putting into play, the imaginary impregnation, of the subject to be reborn –
I’m copying here one of Schreber’s themes which is, as you know, the picturing.
4′

艾达、马卡派恩的观点，无可置疑，让我们能够理解即将重新诞生的主体的运作，想像的孕育。我在此抄袭许瑞伯的一个主题，众所周知，那是「绘图」。

But from such a point of view, in which only imaginary fantasies are involved,
what enables us to understand the prevalence that Freud gives to the function
of the father?

但是从这样一个观点，仅有想像的幻想被牵涉到，是什么让我们能够理解弗洛依德为什么强调父亲的功能？

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精神病 352

精神病 352b
雅克、拉康

We must remark that despite certain weaknesses in his argument, which
are due to the use of terms that only have their place in the imaginary dialectic
of narcissism, the virile object is the essential element at play in the con-
flict. It alone enables us to make sense of and to understand the different
stages of the delusion’s evolution, its phases, and its final construction. Furthermore,
we may note in passing all sorts of subtleties that have not been
developed or completely explored. Freud shows us for example that projection
alone cannot explain delusion, that it is not a matter of a mirror image
of the subject’s feeling, but that it is indispensable to determine stages in it
and, at a certain moment as it were, a loss of the tendency, which ages.

我们必须谈论，尽管他的论点有某些弱点，那是由于那些术语的使用，仅有在自恋的想像的辩证法，才有它们的立足之地。在冲突当中，生命力的客体是运作的基本要素。光是它，就让我们能够明白与理解妄想症的进化的不同阶段，它的时期，及它最后的建构。而且，我们可能会顺便注意到，还没有被发展，或还没有完全被探索的各种的微妙细节。譬如，弗洛依德跟我们显示，光是投射并无法解释妄想症。这并不是主体感觉到镜像阶段，而是，要在它那里决定阶段，是无法被免除不用的东西。并且在所谓的某个时刻，那个倾向的丧失，在那个年纪。

Over the course of the year I have greatly insisted upon the fact that what has been
repressed within reappears without, re-emerges in the background – and not
in a simple structure but in a position that is, as it were, internal, which
makes the subject himself, who in the present case happens to be the agent
of persecution, ambiguous, problematic. He is initially only the representative
of another subject who not only permits but undoubtedly acts, in the
final analysis. In short, the otherness of the other is spread out. It’s one of
the problems to which as a matter of fact Freud does lead us, but he stops
there.

过去一年来，我曾经强烈坚持这个事实： 在内部被潜抑的东西，会从外部重新出现，在背景重新出现。不是以简单的结构，而是以一个所谓的内部的立场。这个立场让主体他自己模糊暧昧，及问题重重。因为在目前的情况，主体他自己恰恰是迫害的代理者。他最初仅是代表另外一个主体。追根究底，这另外一个主体不但包容，而且无可置疑地行动。总之，他者的这个他性被扩展开来。这是其中一个难题，事实上是弗洛依德引导我们到达的难题，但是他停在那里。

Ida Macalpine, after others, but in a much more coherent way than others,
objects that nothing permits us to think that this delusion presupposes the
genital maturity, if I may call it that, that would explain the fear of castration.
The homosexual tendency is far from manifesting itself as primary. What we
see from the start are symptoms, initially hypochondriacal, which are psychotic
symptoms.

艾达、马卡派恩跟随着别人之后，但是以比别人更加一贯的方式，反对说，没有一样东西让我们能够认为，这个妄想症预先假设性器官的成熟。容我这样说，性器官的成熟将解释阉割的恐惧。同性恋的倾向根本就没有展示自己作为是原初性。我们从一开始所看见的东西是病征，最初被感到忧郁。这些病征是精神病的病征。

At the outset one finds this particular something which is at the heart of
the psychotic relation, such as the psychosomatic phenomena that this clinician
has especially worked on, and which certainly for her are the means of
access to the phenomenology of this case. It is here that she might have directly
apprehended phenomena that are structured quite differently from what takes
place in the neuroses, namely, where there is some sort of direct imprint or
inscription of a characteristic and even, in certain cases, of a conflict upon
what may be called the material picture that the subject presents as a corpo-
real being. A symptom such as a facial eruption, which can be variously
characterized dermatologically, will be mobilized in response to a given anniversary
for example, directly, without any intermediary, without any dialectic,
without any interpretation’s being able to indicate any correspondence
with anything from the subject’s past.

一开始，我们发现这个特别的某件东西，处于精神病的关系的核心。譬如临床医生特别从事的心理与肉体的现象。对于她而言，这些现象确实是接近这个个案的现象的工具。就在这里，她可能已经理解到这些现象，结构上相当不同于发生在神经征的东西。换句话说，会有某种的直接铭记或特征的铭记，在某些的个案，会有冲突的铭记，在所谓的物料的画面上，主体呈现的画面，作为具有真实肉身的生命实存。诸如脸部发作这样的病征，有时在皮肤上具有各种的特征。这样的特征将会被动员，用来回应，譬如某个周年纪念，直接地，没有中介地，没有任何的辩证法，没有任何的解释能够指示，它跟主体的过去的任何东西，有任何的一致关联。

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精神病 351

精神病 351
雅克、拉康

How do we account for the intensity of the defense? Freud’s explanation
looks like it is contained entirely within the reference to narcissism. The
defence against the homosexual tendency begins with a narcissism under threat.
The megalomania represents that by which the narcissistic fear expresses itself.
The ego’s enlargement to the dimensions of the world is a fact of libidinal
economy which is apparently located entirely on the imaginary level. Making
himself the supreme being’s love object, the subject can henceforth abandon
that which, of all that he was going to save, initially seemed most precious to
him – namely the mark of his virility.

我们如何解释防卫的强度？弗洛依德的解释看似它完全被包含着自恋的指称之内。对抗同性恋倾向的防卫，开始于受到威胁的自恋。夸大狂代表自恋的恐惧用来表达它自己的东西。自我的扩大到世界的维度，是生命力比多的经济的事实。生命力比多的经济显而易见地完全被定位在想象的层次。当主体让他自己成为优秀的人的爱的客体时，主体因此放弃了最初对他似乎是最珍贵的东西，也就是他的生命力的标记。那是他将于拯救的东西。

But ultimately, and I stress this, the pivot, the point of convergence of the
libidinal dialectic that the mechanism and development of neurosis refer to
in Freud, is the theme of castration. It’s castration that conditions the narcissistic
fear. To accept castration the subject must pay as elevated a price as
this reworking of the whole of reality.

但是最后，我强调这一点。这个枢纽，生命力比多辩证法的汇集点，在弗洛依德，神经症的机制与发展提及的生命力比多的辩证的汇集点是阉割的主题。阉割制约了自恋的恐惧。为了接受阉割，主体必须付出跟这个同样高昂的代价，来重新建构整个的现实。

Freud stuck by this prevalence. In the material, explanatory order of
Freudian theory, from beginning to end, this is an invariable, a prevalent
invariable. He never subordinated or even relativized its place in the theoretical
conditioning of the subjective interplay in which the history of any psychoanalytic
phenomenon whatsoever is inscribed. It was around Freud, within
the analytic community, that one wanted to give it symmetrical or equivalent
things. But in his work the phallic object occupies the central place in libidinal
economy, in both man and woman.

弗洛依德就卡在这个盛行。在材料上，弗洛依德理论的解释的秩序，从头到尾，这是一个一成不变的，盛行的一成不变。他从来没有将它隶属于，或将它的位置相对化，在主观的互相运作的理论的制约。在那里，任何精神分析的现象的历史被铭记。环绕着弗洛依德，在精神分析的社团，我们想要给予它一些均称或相等的东西。但是在他的著作里，阳具的客体占据中心的位置，在生命力比多的经济，无论是男人或女人。

This is an altogether essential fact, characteristic of all the theorizing given
and maintained by Freud – whatever reworking he brought to his theorizing,
throughout all the phases of the schematization he was able to give of psychic
life, the prevalence of the phallic center was never modified.

这是非常基本的事实，作为弗洛依德所给予并维持的所有的理论化的特色。无论他给予他的理论化怎样的重新建构，在他能够給与心灵生命的基模的所有的部分里面，阳具中心的盛行是从来没有被修改的。

If there is some truth in Mrs. Macalpine’s remarks – and this is however
the only thing that she doesn’t really make evident – it’s that, effectively, in
Schreber castration is never an issue. The Latin term that is used in German,
eviratio – Entmannung, means in the text transformation, with all that this
word conveys of transition, into a woman – it’s not castration at all.2 This
doesn’t matter, Freud’s analysis makes the entire dynamics of the subject
Schreber revolve around the theme of castration, of the loss of the phallic
object.

假如在马卡派恩的谈论，有某个真理，这是唯一她没有确实明显表示的东西。实际上，那就是，许瑞伯的阉割从来就不是问题。在德文里被使用的拉丁文术语eviratio – Entmannung, 在文本里意思是「转变」。这个字词传达有关转换的一切，那就是，「转变成为女人」。它根本就不是阉割。这并不重要，弗洛依德的精神分析许瑞伯这位主体的整个的生命动力环绕阉割的主题旋转，阳具的客体的丧失的主题。

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32hsiung@pchome.com.tw
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精神病 350

精神病 347
雅克、拉康

Before I finish I would like to draw your attention to the significant, indeed
unfortunate, words that Flechsig said to Schreber on the occasion of his relapse
when the latter arrived for his consultation in an extremely disturbed state.
Flechsig had already been elevated for him to the value of an eminent paternal
character. The function of paternity had previously already been put on
alert or in suspension. We know from his testimony that he had hoped to
become a father, that over the pecriod of eight years separating the first from
the second crisis his wife had had several spontaneous abortions. Now, Flechsig
said to him that since the previous occasion enormous progress has been
made in psychiatry and that they are going to give him one of those short
sleeps that will be very fertile.16

在我结束之前，我想要提醒你们注意这些具有意义，但是诚属不幸的话语，弗列西格对许瑞伯说的话语，在他复发之时。当许瑞伯前来谘商治疗，处于极端困扰的状态。对于他而言，弗列西格已经被提升到杰出父权人物的价值。父权的功能先前已经被保留作为警惕。我们从他的证词获知，他曾经希望成为一位父亲，经过第一次危机与第二次危机区隔的八年的时期，他的妻子已经有好几次自动地堕胎。现在，弗列西格对他说，自从先前的场合以来，精神医学已经有了重大的进步。他们将要给他将会很有帮助的短期睡眠治疗。

Perhaps this was just the thing not to say. From this moment our Schreber
no longer slept and that night he tried to hang himself.

或许，这就是不该说出的事情。从这个时刻开始，我们的许瑞伯就不再睡觉，那天晚上，他尝试上吊自杀。

The relation of procreation is in fact implicated in the subject’s relationship
to death. I shall keep this for next time.
27 June 1956

生殖的事实上关系牵涉到主体跟死亡的关系。我保留下这个到一次。

精神病 347

XXV
The phallus and the meteor
第二十五章
阳具与流星

PREVALENCE OF CASTRATION
IDA MACALPINE
NATURAL SYMBOLIZATION AND SUBLIMATION
THE RAINBOW
INSERTED IN THE FATHER

阉割的盛行
艾达、马卡派恩
自然的象征化与升华
彩虹
被插入于父亲里

I’m not sure what to begin with to end this course. On the off chance, I’ve
put two small schemas on the board for you.

我并不确定，要用什么开始，为了结束这个课程。期望地，我曾经将两个小基模放置在黑板上，给你们看。

The first is an old one. It’s a sort of grid which I used at the start of this
year to try to show you how the problem of delusion is raised if we want to
structure it insofar as it appears to be a relation in some way linked to speech.
The second of these schemas is entirely new and I will have occasion to refer
to it shortly.
首先是一个旧的基模。那是一种框格，在今年开始，我用来尝试跟你们显示，幻觉的问题如何被提出，假如我们想要架构它。因为它似乎处于某种的关系，以某种跟言说连接的方式。第二个基模完全是新的。不久我将有机会提到它。

1
What I have put forward this year has been centrally concerned with placing
the emphasis back upon the structure of delusion. Delusion may be regarded
as a disturbance of the object relation and is therefore linked to a transference
mechanism. But I wanted to show you that all its phenomena, and I even
think I can say its dynamics, would be clarified in reference to the functions
and structure of speech. This will also free this transference mechanism from
all kinds of confused and diffuse object relations.

今年我已经提出的东西，主要的关心，是将强调放回到幻觉的结构。幻觉可能被认为是客体关系的扰乱，因此跟移情的机制息息相关。但是我想要跟你们显示，所有它的现象，将会被澄清，我甚至认为，我能够说出它的动力，关于言说的功能与结构。这也将会让移情的机制免除各种混淆与弥漫的客体关系。

By hypothesis, whenever one deals with a disturbance regarded overall as
immature, one refers to a linear developmental series derived from the immaturity
of the object relation. Now, experience shows that this unilinearity
leads to impasses, to inadequate, unmotivated explanations that superimpose
themselves on one another in a way that does not enable cases to be differentiated
and, first and foremost, obliterates the difference between neurosis
and psychosis. The mere experience of partial delusion mitigates against
speaking of immaturity, or even of regression or simple modification of the
object relation.

每当我们处理大体上被认为是不成熟的困扰，假设上，我们提到的是，从客体关系的不成熟而获得的直线发展的系列。现在，经验显示，这种单一直线发展会导致僵局，导致不充分，而且没有引起动机的解释。这些解释彼此重叠一块，并无法让各种个案被区别出来。尤其重要的是，它抹除神经症与精神病之间的差异。光是部分的幻觉的经验，就会缓和，无法谈论到不成熟，或甚至是倒退，或简单地修正客体关系。

The same thing goes if one refers to the neuroses alone. Next year we shall
see that the notion of object relation isn’t univocal, when I begin by contrast-
ing the object of phobias with the object of perversions. This will be to take
up again, at the level of the category of object, the problem of the relations
between the subject and the other, two terms which, regarding the psychoses,
are opposed.

假如我们仅是提到神经症，也是相同的情况。明年，我们将看见，客体关系的观念并不是无可置疑的，当我开始对照恐惧的客体与变态的客体。这将会再次探讨到主体与他者的关系的问题，在客体的范畴的层次。关于精神病，这两个术语是对立的。

I left you last time with two opposed descriptions, Freud’s and that of a
psychoanalyst who is far from being without merit and, while representing
the most modern tendencies, has at least the advantage of doing so very intelligently.
Let’s briefly summarize Freud’s position on the subject of Schreber’s delusion
and the objections brought against him, and let’s see if anything like a
better solution has even begun to be outlined.

上次我用两个对立的描述作为结束。弗洛依德与描述与一位精神分析师的描述。后者并非没有优点，当他代表最现代的趋向，他至少拥有现代知识处理的这个优势。让我们简短总结弗洛依德对于许瑞伯的幻觉的主体的立场，以及对他不利的各种反对意见。让我们看出，是否有更好的解决甚至被描绘出轮廓出来。

For Freud, we’re told, Schreber’s delusion is linked to the irruption of a
homosexual tendency. The subject negates it, defends himself against it. In
his case, which isn’t the case of a neurotic, this negation ends in what we
might call divine erotomania.

我们被告诉，对于弗洛依德，许瑞伯的幻觉跟同性恋倾向的发作息息相关。主体否认它，防卫他自己，对抗它。在他的情况，那并不是神经症的情况，这种否认结果是我们所称为的色情狂。

You know how Freud divides up the various denials [delegations] of the
homosexual tendency. He starts from a sentence that symbolizes the situation
– / love him, a man.1 There is more than one way of introducing denial into
this sentence. One may say for example, Its not I who love him or, Its not
him I love or again, Far me there is no question of love, I hate him. Moreover,
he tells us, the situation is never simple and isn’t limited to a simple symbolic
reversal. For reasons that he takes to be implied sufficiently, but upon which
as a matter of fact he doesn’t insist, an imaginary reversal of the situation
occurs in only a part of the three terms, namely / hate him is for example
transformed through projection into He hates me. In our case, Ifs not him I
love, its someone else, a big He, God himself, is inverted into He loves me, as
in all erotomania. It is clear that Freud is indicating that the final result of
defense against the homosexual tendency can’t be understood in the absence
of a very advanced reversal of the symbolic apparatus.

你们知道，弗洛依德如何区分，对于同性恋倾向的各种的否认。他从象征这个情况的一个句子开始：「我爱他，一个男人。」要将否认介绍进入这个句子，不只一个方式。譬如，我们可以说「爱他的并不是我」，或「我爱的并不是他」，或「对我而言，并不存在爱的问题，我恨他。」而且，他告诉我，这个情况永远不是简单的，并没有极限于简单的象征的逆转。因为他认为是充分被暗示的理由，但事实上，他并没有坚持这个理由，情况的想象的逆转仅是发生在这三个术语的一部分。换句话说，譬如，「我恨他」通过「他恨我」的投射到转换。在我们的情况，「我爱的并不是他，而是某位其他的人，一位大他者的他，上帝的自身」，被逆转成为「他爱我」，如同在所有的色情狂。显而易见地，弗洛依德指示著，假如欠缺象征工具的深度逆转，防卫对抗同性恋的的最后结果，无法被理解。

Everything may therefore appear to revolve around defence. It must
undoubtedly be very intense indeed to propel the subject into trials that extend
to nothing less than the derealization, not only of the external world in general,
but of the very people around him, even those he is closest to, including
the other as such. This necessitates an entire delusional reconstruction, following which the subject gradually resituates, though in a profoundly disturbed
way, a world in which he is able to recognize himself, in an equally
disturbed way, as destined – at a time projected into the uncertainty of the
future, at a date that is indeterminate but that certainly cannot be delayed –
to become the subject par excellence of a divine miracle, that is, to be the
support and feminine receptacle of the recreation of all humanity. Schreber’s
delusion in its final state presents with all the megalomaniacal characteristics
of delusions of redemption in their most highly developed form.

每样东西因此似乎环绕着防卫旋转。无可置疑地，要将主体推进各种考验，这种防卫必然会很强烈。因为这些考验实实在在就是跟现实脱节，不但是跟一般的外在世界脱节，而是跟他周围的人们脱节。甚至跟他最亲密的人脱节，包括他者自身。这让幻觉的重新建构就有必要。在幻觉的重新建构之后，主体逐渐重新建立一个他能够体认出他自己的世界，虽然是以饱受困扰的方式，以一个同样受困扰的方式，作为是命运注定。当他被投射到未来的不确定当中，在一个不确定的日期，但是确实不能再拖延的日期。为了要成为神性奇迹的优秀的主体。换句话说，要成为重新创造人类的女性容器的支持。许瑞伯的幻觉在它的最后的状态，以充分发展的形态，呈现救赎的幻觉的夸大狂的特性。

雄伯译
32hsiung@pchome.com.tw
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精神病 346

精神病 346
雅克、拉康

What we have just been emphasizing will enable us next time to see what
is lacking in each of the two points of view developed by Freud and Mrs. Ida
Macalpine.

我们刚刚强调的东西，将让我们下次能够看出，弗洛依德于马卡派恩发展的两个观点，各自欠缺什么。

Freud posits a latent homosexuality that is supposed to imply a feminine
position – this is where the leap is. He speaks of a fantasy of fertilizing
impregnation, as if the thing were self-evident, as if every acceptance of the
feminine position implied in addition this register that is so developed in
Schieber’s delusion and that aids up making him into the wife of God. Freud’s
theory is that the only way for Schreber to avoid what results from the fear
of castration is Entmarmung, unmanning, or simply emasculation, transfor-
mation into a woman – but after all, as Schreber himself observes somewhere,
isn’t it better to be a spirited woman than a poor unfortunate man,
oppressed, or even castrated?13 In short, the solution to the conflict introduced
by latent homosexuality is found in an enlargement to the size of the
universe.

弗洛依德假设一个潜在的同性恋，被认为暗示着女性的立场。这就是跳跃所在地地方。他谈论人工授孕的幻想，好像事情是自明的，好像对于女性立场的充分接受，除外暗示着许瑞伯妄想如此发展的这个铭记，这个铭记充当让他成为上帝的妻子的辅助。弗洛依德的理论是，让许瑞伯避免因为恐惧阉割所造成的结果的唯一方法，就是不要成为男人，或是丧失男子气概，转变成为女人。但是，毕竟，如同许瑞伯自己在某个地方观察，精神上成为女人，难道不是比可怜的不幸的男人更好？比被压迫，或甚至被阉割的男人更好？总之，潜在的同性恋所介绍的冲突的解决，当扩大到宇宙那么大时，被发现。

On the whole, Freud’s theory is the one that best respects the balance of
the psychosis’s progress. It’s nevertheless certain that Mrs. Macalpine’s
objections are a worthy reply to Freud, even a worthy complement to a part
of his theory.14 She emphasizes, as being determinant in the process of psychosis,
a fantasy of pregnancy, thus evoking a rigorous symmetry between
the two great lacks that can manifest themselves as neuroticizing in each sex.
She goes a long way in this direction and says some very amusing things to
which the text lends support, including in the background the evocation of a
heliolithic civilization where the sun, regarded as feminine and incarnated in
stones, is said to be the fundamental symbol matching the promotion of the
phallus in classical theory. There is a correspondence in the very name of the
town in which Schreber is hospitalized, Sonnenstein.15

大体上，弗洛依德的理论是最能尊重精神病的进展的平衡的理论。可是，确定的是，马卡派恩的反对看法，是对弗洛依德的宝贵的回答，甚至是对他的部分理论的宝贵补充。她强调，作为精神病的过程的决定因素，怀孕的幻想，因此联想到一种严格的均称，处于两个广大的欠缺之间。这两个广大欠缺能够证明它们自己，作为每个性别的脑神经。她朝这个方向努力良久，然后说出某些文本获得支持的耐人寻味的事情。在背景包括引用泛埃及文明。在那里，太阳被认为是阴性，用石头具体表现。这据说是基本的象征，跟古典理论的提升阳具，可以匹配。许瑞伯被送入医院的城市的名字，Sonnenstein.，有一个对应。

In the concrete analyses of the least neurotic of people we are constantly
encountering this mischievous mockery by the signifier, where unusual homonyms
from all the corners of the horizon strangely intersect and appear to
give a unity, sometimes ungraspable by any other means, both to the entire
destiny of a subject and to his symptoms. It’s surely less appropriate here
than elsewhere to retreat from this investigation where the moment of onset
of psychosis is concerned.

当我们具体分析即使稍具神经症的人们，我们不断地遭遇能指点这个恶作剧的嘲讽。在那里，从地平线的各个角落而来的不寻常的同义词，互相交会，并且似乎给出一致性。有时用任何别的方法并无法理解，给予主体的整个的命运与他的病症。在精神病的开始息息相关的地方，我们若是从这个研究彻退，确实是最不合宜。

雄伯译
32hsiung@pchome.com.tw
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精神病 345

精神病 345
雅克、拉康

In short, this case demonstrates very well the connection between the register
of paternity and the blossoming of revelations, of annunciations regarding
generation, namely, precisely what the subject is literally unable to conceive
– and it’s not by chance that I use this word. The question of generation, a
term of alchemical speculation, is always there ready to emerge as a response
by detour, as an attempt to reconstitute what isn’t receivable for the psychotic
subject, for the ego whose power is invoked without his being strictly
speaking capable of a response.

总之，这个个案清楚地证明，父权的铭记与启蒙的盛开，关于产生的宣告的盛开之间的关系。换句话说，确实就是主体实质上不能够构想的东西。我使用这个字，并非是偶然的。产生的这个问题，炼金术的沉思的术语，总是在那里，准备迂回出现，作为回应。作为企图重新建构所被接收的东西，对于精神病的主体。对于力量被召唤的自我，但是严格来说，他的生命实存并没有能够回应。

Henceforth, beyond every signifier able to be significant for the subject,
the only response can be the permanent and, I would say, constantly sensitized
employment of the signifier as a whole. We can in fact observe that the
memorizing commentary accompanying all human acts immediately finds itself
revived, spoken out loud in the emptiest and the most neutral of forms, and
becomes the ordinary mode of relation of an ego unable to find its respondent
in the signifier at the level from which it’s interpellated.

因此，超越对于主体能够具有意义的每个能指之外，唯一的回应有时是永久的。我不妨说，并且能够不断地被感知地运用能指，作为整体。事实上，我们能够观察，伴随着所有的人类的行动的记忆的行动，马上就会发现它自己被复活起来。用最空洞，最中立的形式，大声地被说出。并且变成自我的关系的普通模式。这个自我并无法在能指那里，找到它的回应者，处于它被指令的层次。

Precisely because he is interpellated on terrain where he is unable to respond,
the only way to react that can reattach him to the humanization he is tending
to lose is to make himself permanently present in this slender commentary
on the stream of life that constitutes the text of mental automatism. The
subject who has crossed this limit no longer has the customary significant
security, except through the accompaniment of a constant commentary on
his gestures and acts.

确实是因为他被指令，在他无法回应的平台，唯一反应的方式，能够将他跟他正在倾向于丧失的人性化重新联接一块。就是让他自己永久地存在于这个贫瘠的评论，对于形成精神自动机制的文本的生命之流。能够跨越这个极限的主体，不再拥有这习惯的意义的安全，除了通过不断评论他的姿态与行动的伴随。

These phenomena present an exceedingly rich character in the case of President
Schreber, but they are not specific to him since they enter into the very
definition of mental automatism. This justifies the use of the word automatism,
of which so much use has been made in mental pathology without one’s
really knowing what one was saying. The term has a fairly precise sense in
neurology where it characterizes certain phenomena of liberation, but its
employment by analogy in psychiatry remains problematic at the very least.

在许瑞伯庭长的个案，这些现象呈现一种非常丰富的特性，但是对于他，它们并不明确，因为它们进入精神自动机制的这个定义。这让「自动机制」的这个字词能够自圆其说。在精神病理学，「自动机制」这个字词经常被使用，但是我们并没有确实知道，我们说的是什么。在脑神经学，这个术语具有非常明确的意义。在那里，它表现自由解放的某些现象。但是在精神分裂症，它的类比的运用至少始终的问题重重。

It’s nevertheless the most appropriate word in de Cllrambault’s theory if you think of the distinction, completely forgotten today, that Aristotle makes
between automaton and fortune.12 If we go straight to the signifier, that is to
say on this occasion with all the reservations that such a reference comprises,
straight to etymology, we see that automaton is what really thinks by itself
without any link to that beyond, the ego, which gives thought its subject. If
language speaks all alone, the occasion to use the term automatism is now or
never, and this is what gives the term de Cterambault used its resonance of
authenticity, its satisfying side for us.

可是，在克蓝伯特的理论，这是最合适的字词，假如你们想到这个区别，今天完全被忘记的区别，亚里斯多德所做的区别，关于自动机制与命运之间的区别。假如我们直接到能指，换句话说，在这个场合，带着这样一个指称包含的保留。直接到词源学，我们看出，「自动机制」是自身在确是思维的东西。跟那个超越，考虑到主体的自我，没有关系。假如语言完全是单独言说，使用「自动机制」的这个场合，要就是现在。这就是克蓝伯特使用的这个术语，具有它的真诚的共鸣的原因，对于我们，它具有令人满意的一面。

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精神病 344

精神病 344
雅克、拉康

3
This is precisely the point at which this so singular phenomenon is located
that has had all the commentators on President Schreber scratching their
heads – the puzzling soul murder, as he calls it.

这确实是如此独特的现象被发现的点。这个点曾经让对许瑞伯庭长的评论者伤透脑筋—这个令人困惑的「灵魂的谋杀」，如他所称呼的。

This phenomenon, which for him is the signal of the onset of psychosis,
may for the rest of us, the commentator-analysts, adopt all sorts of meanings,
but it cannot be placed anywhere else than in the imaginary field. It relates to the short-circuiting of the affective relation, which makes the other a being
of pure desire who henceforth can only be, in the register of the human
imaginary, a being of pure interdestruction. There is a purely dual relation
here, which is the most radical source of the very register of aggressiveness.
Freud didn’t miss this, moreover, but he discussed it in the homosexual register.
This text offers us a thousand proofs of what I am putting forward, and
this is perfectly coherent with our definition of the source of aggressiveness
and its emergence when the triangular, oedipal relation finds itself to be shortcircuited,
when reduced to its dual simplification.

对他而言，这个现象是精神病开始的讯号。对于我们其余的人们，评论者及精神分析家，这个现象可能具有各种的意义，但是它仅能被放置在想像的领域，而不是任何其他地方。它个你情感关系的短路迴圈息息相关。情感关系让他者成为纯粹欲望的存在者。在人类想像的铭记里，他仅能够是纯粹互相毁灭的存在者。在此有一个纯粹的双重关系，那是侵凌性的铭记，最激烈的来源。而且，弗洛依德并没有错过这一点，但是他讨论它，用同性恋的铭记。这个文本提供我们上千的证据，对于我正在提出的东西。这跟我们对于侵凌性的来源的定义，是非常一致的。它出现在当三角形的伊狄浦斯情结的关系发现它自己成为迴圈短路，当它被简化成为它的双重的简化。

344

Undoubtedly we lack the elements in the text that would enable us to get
a better grasp of Schreber’s relations with his father, with a certain presumed
brother, whom Freud also makes a great deal of. But we don’t need anything
more to understand that it’s necessarily via the purely imaginary relation that
the register of the you must pass at the moment at which it’s evoked, invoked,
interpellated from the Other, from the field of the Other, by the emergence
of a signifier that is primordial but excluded for the subject. I named this
signifier last time – Thou art the one who is, or who will be, a father. As a
signifier it can in no way be received, insofar as the signifier represents an
indeterminate support around which there is grouped and condensed a number,
not even of meanings, but of series of meanings, which come and converge
by means of and starting from the existence of this signifier.

无可置疑地，我们在文本里欠缺让我们能够更加理解许瑞伯跟他的父亲的关系这些元素，跟某位被假定他的兄弟的关象。弗洛依德非常看重这位兄弟。但是我们并不需要任何更多的东西，为了要理解，它必然是凭借这个纯粹想像的关系，这个「你」的铭记必须通过这个纯粹的想像的关系，在它被召唤的这个时刻，被召唤，被指令，从大他者，从大他者的领域，由对于主体而言，是原初，但是被排除的能指的出现。我上次讲出这个能指的名称—「你是这位作为父亲，或将成为父亲的这个人」。作为能指，它根本无法被接收，因为这个能指代表一种不确定的支持。环绕这个支持，有许多，还不算是意义，而是意义的系列，被聚拢一块，并且被浓缩。这些意义的系列前来汇集，凭借以及从这个能指的存在开始。

Before the Name-of-the-Father there was no father, there were all sorts of
other things. If Freud wrote Totem and Taboo, it was because he thought he
could glimpse what there was, but before the term father was instituted in a
certain register historically there was certainly no father. I am only giving
you this perspective as a pure concession, for it interests me in no manner or
degree. I’m not interested in prehistory, except to indicate that it’s fairly
likely that Neanderthal man lacked a certain number of essential signifiers.
There’s no point in searching so far back, for we can observe this lack in
subjects within our reach.

在以父之名之前，并没有父亲，而有各种各样的其他的东西。假如弗洛依德写「图腾与禁忌」，那是因为他认为他能够瞥见当时存在的东西，但是在「父亲」这个术语用某种铭记被创始之前，历史上确实并没有父亲。我现在仅售给予你们这个观点，作为是纯粹的让步，因为我对它根本就不感到興趣。我对史前不感到興趣，除了指示，很有可能，史前尼安德塔人欠缺某些基本的能指。如此遥远回溯地探索并无意义，因为我们在我们附近的主体，就能观察到这种欠缺。

Observe this crucial moment carefully and you will be able to pick out this
passage in the onset of every psychosis – it’s the moment at which from the
Other as such, from the field of the Other, there comes the interpellation of
an essential signifier that is unable to be received.

请你们仔细观察这个重要的时刻，你们就能够挑选出这个段落，作为每位精神病的开始。就在这个时刻，大他者自身，从大他者的领域，会有一个基本的能指的指令，无法被接收到。

In one of my case presentations I happened to show a West Indian whose
family history brought out the problematics of the original ancestor. This
was a Frenchman who had gone and introduced himself over there, a sort of
pioneer, who had led an extraordinarily heroic life, involving all sorts of high-
points and lowpoints in his fortunes, and who had become an ideal for the
entire family. Our West Indian, extremely deracinated from the region of
Detroit where he had been leading quite a comfortable life as a craftsman,
found himself one day in possession of a woman who announced to him that
she was going to have a baby. It wasn’t known whether it was his or not, but
nevertheless within several days his first hallucinations declared themselves.
Barely had it been announced to him, You are going to be a father when a
character appeared to him telling him, You are Saint Thomas. It must have
been, I think, Saint Thomas the Doubter and not Saint Thomas Aquinas.
The annunciations that followed leave no room for doubt – they came from
Elizabeth, the one to whom it was announced very late in life that she was
going to bear a child.

在我的一个个案呈现当中，我偶尔呈现一位西部印地安人，他的家庭历史显示原初祖训的棘手问题。这是一位法国人曾经前往那里自我介绍。他是一位拓荒者，曾经过着非常英雄式的生活，在他的命运里，牵涉到各色各样的高潮与低潮。我们的西部印地安人，被强迫迁离德特罗地区，在那里，他曾经过着相当舒适的生活，作为一位艺匠。有一天，他发现自己拥有一个女人，跟他宣告说，她将要生小孩。是不是就是他的小孩，并不清楚，但是在几天内，他的各种幻觉呈现出来。刚刚才跟他宣告「你将要成为父亲」，有一个人就出现在他面前，告诉他说「你是圣汤玛斯」。我认为，那一定是圣汤玛斯，这位怀疑论者，而不是圣汤玛斯、阿奎那。随后的宣告没有可置疑的空间—他们都来自伊莉莎白，她在生命晚年，被宣告，她将会生小孩。

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

西苏论画 205

西苏论画 205

To come back to what escapes: we want to draw the instant. That instant which strikes
between two instants, that instant which flies into bits under its own blow, which has
neither length, nor duration, only its own shattering brilliance, the shock of the passage
from night to light. Here, the instant is the height which this executioner’s arm takes (a
single double arm), grand high gesture, extremely fine and rapid line of extreme actuality.
The instant is a drama without a stage.

回到所逃避的东西：我们想要绘画这个瞬间。打击在两个瞬间的瞬间，飞逃进入它自己打击之下的碎片的瞬间，既没有长度，也没有期间的瞬间，仅有它自己震撼的灿烂，从夜晚到光明的过程的震撼。这个瞬间是这位侩子手的手臂伸出的高度（单一的双重手臂），辉煌的崇高姿态，极端现实性的极端精致而快速的线条。瞬间是没有舞台的戏剧。

I wanted to call this text: ‘For the Instant,’ or ‘At the Instant,’ but I changed my mind.
The instant, see how it’s just fallen, between St John: the body is still living, but
already the head is dead. It’s this instant: the cut-off between life and death.
This is what we draw, tripping, because, instead of throbbing, we trace. We want to
throw ourselves ahead and we go backwards. Do you see these footprints? We are
advancing backwards.

我想要称这个文本为：「为了瞬间」或「在瞬间」。但是我改变我的心意。请你们瞧一下它刚刚如何坠落。在圣约翰的瞬间：身体依据还活着，但是头已经死掉。就是这个瞬间：生命与死亡之间的切割。这就是我们所绘画的东西，绊倒，因为我们追踪痕迹，而不是悸动。我们想要将自己抛向前，然后我们后退。你们看见这些足印吗？我们向后前进。

How to draw speed?

如何绘画速度？

Thinking about ‘repentance’ is extremely tiring. It’s as though I were trying to think
about the skin of thought with the skin of thought. One must think faster than oneself.
Observing it from very very close up very very fast, thought doesn’t go straight ahead,
as we think, but in a frenetic movement, invisible to the naked-eye-of-thought, it goes
straight ahead of itself like lightning and almost simultaneously returns backwards on its
own streak to step on it and erase it and almost simultaneously shoots forward like a
rocket—if only I could draw one thought!—if I could photograph it—then we would see
that thought is not a sentence at all, but, after several explosions, a fallout in words,
or else take the photograph of a dream!

思维关于「悔恨」是极端令人疲惫。好像我正在尝试用思想的皮肤，来思维思想的皮肤。我们比起自己思维得更快。从非常非常靠近，非常非常快速来观察它，思想并没有直接向前行，如同我们以为的，而是以狂乱的运动，思想到裸眼看不见，思想直接前行到它自己前面，就像光。几乎同时地，它凭借自己的闪光，倒退回了，践踏在它上面，抹除它，几乎同时地，它像火箭一般，向前喷射—但愿我能够绘画出一道思想！–但愿我能够摄影它—然后我们将会看见，思想根本就不是一个句子，而是，经过好几次爆炸之后，文字的塵爆。要不然，你们将梦摄影下来看看！

I want to draw the present, say da Vinci? Picasso, Rembrandt, the fools for truth. How
to make the portrait of lightning? At what speed draw speed? We have all cried out stop!
to the instant. We who are the immoderate, through our slowness rapidity passes, through
our narrow head the lightning of a thought passes.

The truth is approaching.

我想要绘画目前，达文西说。毕卡索，林布兰，追求真理的这些傻瓜。如何让光成为肖像？以怎样的速度来绘画？我们都大声对瞬间喊出：停！我们我们不採中庸之道，通过缓慢，迅速通过，通过我们窄小的头脑，一道思想的光通过。

真理正在靠近。

Arrives the Vision that neither we, nor even the saint, can predict. Be careful! It’s
coming…! Salvation! What agony! We fall like a dead body.

奇迹景象来临，那是我们无法预测，即使圣者也无法预测。请小心！奇迹景象来临、、、！救赎！何得的痛苦！我们像死亡的身体般掉落。

We don’t have salvation: it is dealt us like a blow, we faint. We awake with a start,
quick a pencil, and take down the ultimate glimmer of illumination, however much we
say: ‘what’s the difference, we’ve seen our vision already,’ we never resign ourselves.
At a gallop, the snail! We scribble while crawling in the wake of God.

我们没有救赎：救赎给予我们，像是打击，我们晕倒。我们惊吓地清醒，削尖铅笔，记下最后的启蒙之。无论我们怎么说：

We live more quickly than ourselves, the pen doesn’t follow. To paint the present
which is passing us by, we stop the present.

我们的生命比我们自己更快，铅笔跟不上。为了绘画正在经过我们的目前，我们将目前停顿。

One cannot after all write a book with only one stroke, of only one page, and yet we
should.
But we are born for lateness.
Time, the body, are our slow vehicles, our chariots without wheels.

毕竟我们无法用一个笔画就写完仅有一页的一本书。可是，我们应该。
但是我们的诞生就是延迟。
时间，身体，都是我们缓缓地交通工具，我们没有轮子的战车。

Stigmata 26

Look, I’ve just this instant ‘seen’ a book—now I’m going to need two years and two
hundred pages in order to recount it with my hands, with my staggering feet, and my
breath harnessed to my chest, and from forward to backward and inversely.

This is why we desire so often to die, when we write, in order to see everything in a
flash, and at least once shatter the spine of time with only one pencil stroke. And with
only one word draw God…

圣痕 26

请你们瞧！我刚刚拥有这个瞬间，刚刚看见一本书—现在，我将需要两年，两百页，为了用我们的双手描述它，用我踉跄的脚，我的呼吸跟我的胸膛连挂一块。向前再向后，向后再向前。

这就是为什么我们如此渴望死亡，当我们书写，为了要在闪光当中看见一切。至少有一次，仅用铅笔的一次笔划，粉碎时间的脊椎。仅用一个字绘画上帝、、、

N.B. There is not one single sentence in this text which I didn’t write twenty times—
As soon as I said the word ‘Repentance,’ it jumped on to my page, it spread everywhere,
however much I denied it. One says this word and that’s it.

注释：在这个文本里，没有一个句子，我没有书写二十遍—当我一说出「悔恨」这个字，它就跳跃到我的页面，它扩散到每个地方，无论我多么否认它。我们说出这个字，那就是它。

N.B. N.B. Because after all that which they call Repentance is no one other than the
demon of writing.

注释：因为毕竟人们所谓的「悔恨」，实实在在就是书写的恶魔。

N.B.
And now, what to call this essay?
– ‘Without End’—No.—‘The Executioner’s Taking Off’—No. Rather:
Oh no, enough already, it’s time! No more repenting! Not another word!

注释:
现在，这篇散文的标题是什么？
–「没有止境」—不—「侩子手段起飞」–不。相反地：哦，不，已经足够，那是时间！不再悔恨！不再有另外一个字！

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