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。

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

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