无意识的形成 26

无意识的形成 26
雅克、拉康

37.11.57 1
Seminar 3: 20 november ,1957

We have approached our task then by way of the witticism, the
first example of which we began to analyse the last day, the one
that Freud made his own in the famillionaire joke, while at the
same time attributing it to Hirsch-Hyacinth, himself a very
significant poetic creation.

我们已经凭借机智语来从事我们的工作。其中第一个例子,我们前一日开始分析。那是弗洛依德自己创造的例子,也就是famillionaire的笑话。同时,他将它归功于Hirsch-Hyacinth,他自己则是重要的诗的创作。

It is not by chance that it is
against this background of poetic creation that Freud chose his
first example, and that we ourselves have found, as is usually
the case, that this original example turned out to be
particularly suitable to portray, to demonstrate, what we want to
demonstrate here.

弗洛依德选择他的第一个例子,以诗的创作作背景,这并非纯属偶然。通常在这种情况,我们自己会发现,这个原创的例子结果特别适合于描述,证明,我们在此想要证明的东西。

You have no doubt perceived that this brings us to the analysis
of the psychological phenomenon that is in question in the
witticism, at the level of a signifying articulation which, no
doubt, even though it may interest you, at least I hope a good
number of you, is nonetheless the object, as you can well
(2) imagine, of something that might easily appear disturbing. I
mean that without doubt this something that surprises, upsets
your way of thinking is also at the very core of the renewal of
the analytic experience that I am carrying on here with you, and
concerns the place, I would say up to a certain point the
existence, of the subject. Someone asked me about this, someone
who is certainly far from being badly informed, nor indeed badly
informed about the question itself, nor badly informed about what
I am trying to contribute to it.

无可置疑,你们已经感知,这让我们前来分析机智语受到质疑的心理的现象,处于能指化表达的层面。无可置疑,即使你们可能感到興趣,至少我希望你们有许多人感到興趣,能指化的表达仍然是这个客体,如同你们很有理由想像,某件很容易令人困扰的东西的客体。我的意思是,无可置疑,某件令人惊奇的东西,扰乱你们的思维方式,它也属于精神分析经验的更新的核心。我在此正在跟你们从事的精神分析经验的更新,跟这个地方息息相关。我不妨说,直到某个时刻,跟主体的存在息息相关。某个曾经询问我,关于某位知识颇为广博的人,关于这个问题的本身,他确实拥有不赖的知识,关于我正在尝试贡献给这个问题的东西,他确实拥有不赖的知识。

Someone asked me the question: “But what then becomes of the
subject? Where is it?”

某个人询问我这个问题;「主体因此发生什么事?它在哪里?」

The reply is easy when you are dealing with philosophers, because
it was a philosopher who asked me the question at the
Philosophical Society where I was speaking. I was tempted to
reply: “But on this point I could easily ask you to answer your
own question, and say that I leave it to philosophers to speak
about it. After all, I do not see why I should do all the work.”

当你们正在跟哲学家打交道时,这个回答很容易,因为是一位哲学家询问我这个问题,在我当时正在演讲的哲学学会。我忍不住地回答:「针对这一点,我可以容易地要求你回答你自己的问题,并且说,我将这个问题留给哲学家来谈论它。毕竟,我不明白为什么我竟然从事所有这个工作。」

This question of the elaboration of the notion of the subject
certainly needs to be revised as a result of the Freudian
experience. If there is something that has to be modified in it,
this is hardly a cause for surprise.

主体的观念的建构的问题,确实需要修正,由于弗洛依德的精神分析经验的结果。假如有某件东西必须在它里面被修正,这几乎没有什么好大惊小怪。

In other words, if Freud
has introduced something essential, should we still really expect
to see intelligent people, particularly psychoanalysts, all the
(3) more completely overwhelmed by a particular notion of the
subject, embodied in a certain style of thinking, as being simply
the ego – which is nothing but a return to what we can call the
grammatical confusions of the problem of the subject, the
identification of the ego with a power of synthesis that
certainly no data of experience can allow us to sustain. You
could even say that there is no need to draw on the Freudian
experience.

换句话说,假如弗洛依德已经介绍某件基本的东西,我们依旧会预期看见某些有识之士,特别是精神分析家,被主体的这个特殊的观念,更加搞得昏头转向。主体被用某种的思维方式具体表现,当著仅是这个自我。而自我仅是回到我们所谓的跟主体的难题的文法上的混淆。将自我认同是综合的力量。的确,无论再多的精神分析经验的资料,也无法让我们能够维持这样的综合的力量。你们甚至能够说,主体并不需要依靠弗洛依德的精神分析经验。

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

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