精神病 362

精神病 362
雅克、拉康

What is at issue in the psychotic? Suppose someone unthinkable for us,
one of these gentlemen who, we are told – if indeed any have ever existed,
don’t believe I attribute any importance to such hearsay – was capable of
such self-discipline that he no longer believed in Father Christmas and was
able to convince himself that everything good that one does entails an equivalent
evil and that consequeitly one mustn’t do it. Admitting this, even for
an instant, is sufficient for you to understand that all sorts of things which
are fundamental at the level of the signifier may depend on it.

在精神病者,受到争议的问题是什么?假定对我们而言,某个人是不可思议的。我们被告诉,有其中一位绅士—假如确实有这样一个人,请不要认为我重视这样的异端邪说—他能够如此自我训练,以致他不再相信耶诞父亲,并且能够相信,我们所做的每件好事,确实涵盖某种相等的邪恶。结果,我们一定不要去做它。虽然承认这点,即使是一下子,也足够让你们理解,在能指的层次上,基本的各色各样的事情,都依靠它。

Well then, compared to you the psychotic has this disadvantage, but also
this privilege, of finding himself a little bit at odds with, askew in relation to,
the signifier. Once he is summoned to harmonize with these signifiers, he has
to make a considerable effort of retrospection, which culminates in these
extraordinarily bizarre things that constitute what is called the development
of a psychosis.

呵呵,跟你们比较起来,精神病拥有这个缺点。而且这个特权,发现他自己跟能指稍微有点冲突,有点歪斜的关系。一旦他被召唤要跟这些能指和谐,他必须尽相当多的努力来反省。这种反省在这些特别古怪的事情,达到高潮,那些形成所谓的精神病的发展。

This development is quite particularly rich and exemplary in
the case of President Schreber, but I have shown you in my case presentations
that things become a bit clearer once one possesses this point of view,
even in the most common illnesses. The most recent case I have shown you
was of someone who was very, very strange, on the verge of mental automatism,
though not quite there.

在许瑞伯庭长的个案,这个发展相当特别地丰富,及作为典范。但是在我的个案的呈现里,我曾经跟你们显示,一旦我们拥有这个观点,事情变得稍微清楚,即使是在最普通的疾病。我最近跟你们显示的最近的个案,是关于非常古怪的某个人,在精神病自动发作的边缘,虽然并不是完全是那样。

For him everyone was suspended in an artificial
state whose coordinates he defined well. He had observed that the signifier
dominates the existence of beings, and his own existence appeared to him to
be much less certain than anything that presented itself with a certain signifying
structure. He stated it quite crudely. You noticed that I put this question
to him – When did all this begin? During your wife’s pregnancy? He was a
bit astonished for a moment, then answered me – Yes, that’s true – adding
that it had never occurred to him.

对于他,每个人都被悬置在人为的状态。这种状态的座标,他清楚定义。他曾经观察,能指支配各种生物的存在。他自己的存在,对他而言,似乎是更加地不确定,比起任何具有某种的能指意义结构的呈现的东西。他相当粗略地陈述它。你们注意到,我对他提出这个问题:「这是何时发生的?在你妻子的怀孕期间吗?」他惊奇了一下子,然后回答我:「是对,那是真实的」—然后补充说,他从来没有想到。

-From the imaginary point of view, what we say in passing, in analysis, has
strictly no importance, since it’s solely a question of frustration or of no frustration.
One frustrates him, he is aggressive, he regresses, and we continue
like that until the most primordial fantasies emerge. Unfortunately, this isn’t
the correct theory. One has to know what one’s saying. It isn’t sufficient to
bring signifiers into play in this way – I tap you an the shoulder . . . You’re
really a nice person . . . You had a bad daddy . . . Things will work out. One
has to use them in full knowledge, make them resonate otherwise, and at
least know how not to employ certain of them. The negative indications con-
ceming certain contents of interpretation are highlighted by such a point of
view.

从想像的观点,我们偶然所说的东西,在精神分析当中,严格来说,并没有重要性。因为这仅是挫折或没有挫折的问题。有件事让他感到挫折,他具有侵凌性,他退化,然后我们像那样继续下去。直到最原初的幻想出现。不幸地,这并不是正确的理论。我们必须要知道一个人在说什么。用这种方式让各种能指运作,并不足够。「我轻拍你的肩膀、、、你确实是位好人、、、你老爸对你不好、、、事情总会好转。」我们必须使用它们,充分理解,让它们有不同迴响,至少要知道如何运用其中的某些。关于解释的某些内容,负面的指示被这样的观点强调。

I leave these questions open. The year ends in dialect, why should it end
in any other way?

我让这些问题开放讨论。今年的研讨班以辩证法作为结束,为什么不用任何其他方式结束呢?

In conclusion I would like to move to a different genre of style from my own.
Several weeks back I promised myself to end on a very pretty page by an
admirable poet called Guillaume Apollinaire. It comes from the Enchanteur
pourrissant.

作为结论,我想要移动到跟我自己不同的另外一种风格的方式。好几个星期前,我跟自己许诺,要用一位令人崇敬的诗人名叫阿保里奈尔的美丽的诗篇来作为结束。那是从Enchanteur
Pourrissant 摘录过来。

At the end of one of the chapters there is the enchanter who is rotting away
in his tomb, and who, like any good cadaver, I won’t say speaks drivel, as
Barris would say, but enchants and speaks very well. There is also the Lady
of the Lake seated on her tomb – it was she who had got him to enter the
tomb by telling him that he could get out again easily, but she, too, had her
tricks, and the enchanter is there, rotting away, and from time to time speaks.

在其中一个章节结束时,有一位法术师在他的坟墓里逐渐腐烂。他像任何尸体一样,我估且不说是唾液一样,如同巴瑞士过去常说,但是他的魔法术与言说术非常高明。也有位湖边女郎坐在她的坟墓上。就是这位女郎劝导他进入坟墓。她告诉他说,他能够很容易地再次出来。但是她也玩弄她的把戏。然后,魔法师就在那里,逐渐腐烂,时而侃侃而谈。

This is where we are when a number of madmen appear in the middle of
various funeral processions, along with a monster whom I hope you are going
to recognize. This monster is the one who found the analytic key, the active
force of men, and especially in the relation of the father-child to the mother.

这就是我们的处境,当许多的疯子出现在各种告别式的行列当中,以及一位怪物。我希望你们认得出这位怪物。这位怪物就是找到精神分析钥匙的这个人,人们当中的积极力量。特别是在父亲-小孩与母亲的关系上。

/ mewed, I mewed, said the monster, I encountered only owls who assured me that he
was dead. I shall never be prolific. However, those who are have qualities. I confess that
I do not recognize any in me. lam alone. I am hungry, I am hungry. Here I discover a
quality of my own; I am famished. Lets look for something to eat. He who eats is no
longer alone.9
4 July 1956

「我猫叫,我猫叫,这位怪物说,我仅是遇到一些猫头鹰告诉我说,他死了。我将无法繁殖子孙。可是,拥有那些特质的那些人们,我坦白说,我在我身上并没有体认出任何的特质。我是孤独的,我饥饿。我饥饿。在此,我发现属于我自己的一个特质。我饿惨了。让我们寻找某件东西来吃。有东西吃的人不再是孤独。」
1956年 7月4日

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

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