黑暗太阳 6

黑暗太阳 6
The Black Sun

史坦顿、马伦
Stanton Marlan

chapter 1
第一章
The Dark Side of Light
光的黑暗面

Moore and Gillette have observed that, when the King sits on his
throne and is the center of the world, “world” becomes defined as that
part of reality that is organized and ordered by the King.” What is outside
the boundaries of his influence is noncreation, chaos, the demonic
and non-world.15

摩尔与基列特观察到,当太阳端坐在他的王座,并且是世界的中心,「世界」就变成被定义,作为现实的那个部分,被国王组织与命令的现实的部分。在他的影响的边界外边的东西,都是非创造物,混乱,恶魔与非世界。

This situation sets the stage for a massive
repression and devaluation of the “dark side” of psychic life. It creates
a totality that rejects interruption and refuses the other from within its
narcissistic enclosure.

这个情境竖立巨大压抑与贬抑心灵生活的「黑暗面」的舞台。它创造一个完整性,排斥中断与拒绝它的自恋的封闭的内部的它者。

For a number of philosophers—Heidegger, Foucault, Derrida, and
others—there is a dangerous tendency in modernity toward closure
and tautological reductionism: “totalization, normalization and domination.”
16 Levin has noted that behind our Western visionary tradition
lies the shadow of phallocentrism, logocentrism, and a “heliopolitics”
driven by the violence of Light.

对于许多的哲学家—海德格,傅科,德希达,与其他人—在现代化有一个朝向封闭与同义反复的还原的危险的倾向:「完整性,正常化与统辖」。列铭曾经注意到,在我们西方的幻景的传统的背后,有着阳具中心,逻辑中心与太阳政治的影影,受到光的暴力的驱使。

To put it more simply, the
concern about modernity is that it is governed by male desire and
power and by an egocentric rationality that serves political agendas
that conceal intrinsic violence. In his work Writing and Difference,
Derrida speaks of the violence of Light and the imperialism of theory
associated with it.

更加简单地说,现代化的关注是,它受到男性欲望与权力的统辖,受到自我中心的理想的统辖,它被用来服役政治的行事暦,隐藏本质的暴力。在他的著作「书写与差异」,德希达谈论光的暴力与跟它息息相关的理论的帝国主义。

He notes that this kind of violence also troubled the
philosopher Emmanuel Levinas, whose work was aimed at developing
an ethical theory freed as much as possible from the violence implicit
in Western metaphysical thinking.17 If one agrees with the philosophers
and critics of our tradition, one might imagine our time as one
locked into the tyrannical shadow of a Sun King who bears within
himself the seeds of his own destruction.

他注意到,这种的暴力也困扰到哲学系列维纳斯。他的研究目标朝着发展伦理学的理论,尽可能从西方形上学的思维潜藏的暴力解放出来。假如我们同样我们传统的那些哲学家与批评家,我们可能想像我们的时代,作为被太阳-国王关进暴虐的阴影里。他在他自己内部播下他自己毁灭的种种。

Is it possible to imagine this situation as rooted in an unconscious
identification with the King and the Light? If so, such unconscious
identification colors the psyche and has important personal and cultural
consequences.

我们可能想像这个情境,作为根源于无意识的认同太阳与光吗?假如是这样,这种的无意识的认同扭曲了心灵,并且拥有心灵与重要的个人与文化的各种结果。

On the most personal level, analysts have approached such concerns
not so much philosophically but as they manifest themselves in
clinical situations. In The Anatomy of the Psyche, Jungian analyst Edward
Edinger, for instance, cites the expressions of unconscious kingly
inflations in “outbursts of affect, resentment, pleasure or power demands.”

在最个人的层次,精神分析家曾经靠近这些都关注,不是从哲学的观点,而是当它们展示自己在临床的情境里。譬如,在「心灵的解剖」一书,荣格学派的精神分析家艾德华、阿丁基引述这些表达:无意识像国王般地自我膨胀,「情感,怨恨,快乐或权力的要求发作出来」。

18 The refinement of these affects is difficult. As an inner figure,
the primitive King/ego must undergo a transformation not only in
our culture but also in the lives of people.

这些情感的精炼是困难的。作为内部的人物,原初的国王/自我必须经历转化,不但在我们的文化,而且在人们的生活里。

Alchemy recognizes this
fact when it sees that the King is at the beginning—the raw matter of
the philosopher’s stone—and that he must be purified and refined by
undergoing a series of alchemical processes, eventually dying and being
reborn.

炼金术体认出这个事实,当它看出,国王处于开始的地方—哲学家的石头的原料—他必须经历一连串的炼金术的过程的纯净转化与精炼,最后死亡与重生。

In alchemy, the process of dying, killing, and blackening is part of the
operation of mortificatio. This operation is a necessary component of
the transformative process of the King and other images of the prima
materia such as the Sun, the Dragon, the Toad, and the condition of innocence.

在炼金术,垂死,杀死,与暗淡的过程,神精神转化的运作的部分。这个运作是国王与其他意象的转化的过程的必要的成分。那些意象包括原初的材料,诸如,太阳,龙,蛤蟆与纯真的情况。

Edinger devotes a chapter of The Anatomy of the Psyche to this
process. The mortificatio process was often thought of as tortuous and
as the “most negative operation in alchemy.”19 “It has to do with darkness,
defeat, torture, mutilation, death and rotting. The process of rotting
is called putrefactio, the decomposition that breaks down organic
bodies.”20

阿丁基将「心灵的解剖」的一个章节,专注探讨这个过程。精神转化的过程往往被认为是迂回,并且是「炼金术中最负面的运作」。它跟黑暗,挫败,折磨,切除,死亡与腐败息息相关。腐败的过程被称为是「将有机体瓦解」。

Edinger has schematized and charted this operation reproduced in
figure 1.3, an example of what he calls “cluster thinking”—thinking
that is concerned with elaborating a network of expanded meanings
derived from a central image. The process “goes back and forth, returning
to the central image again and again, building up a rich associative
cluster of interconnected images, something like a spider web.

在图形1.3,阿丁基将这个运作系统化并且形成图表,作为他所谓的「思想集结」的例子—这个思想关注于建构从中心意象获得的扩张的意义的网络。这过程「反复来回,一再地回到中心的意象,累积丰富的联想的互为关联的意象的集结,有点像是蜘蛛网络。

The result of such thinking is a rich tapestry of elaboration around a
central image.”21 Figure 1.3 shows the structural placement of related
images (e.g., the slaying of the King, the Dragon, the Toad, poison,
defeat, humiliation, torture, mutilation, the slaying of the innocent,
corpses, and rotting, as well as the placement of this operation in relation
to other alchemical processes).

如此思想的结果丰富地环绕一个中心的意象,建构织锦。图形1.3显示相关的各种意象的结构的位置(譬如,国王的杀戮,龙,蛤蟆,毒药,挫败,羞辱,折磨,切成,无辜者的屠杀,尸体,腐败,以及这个运作的位置,跟其他炼金术的过程相关)。

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

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