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。

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

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