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

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