Identification 67

Identification 67
认同

Jacques Lacan
雅克 拉康

28.2.62 XI 7

What happened to Gagarin or to Titov or to Glenn, in terms of
their intuition of space and of time in the moments when
certainly they had, as one says, other things on their minds? It
would not perhaps be altogether uninteresting to have a little
phenomenological dialogue with one of them while he is up there.
In these experiments, naturally it was considered that this was
not the most urgent thing to do.

伽噶林，或提托夫，或格冷发生的事情，就他们的空间与时间的直觉而言，当他们确实拥有其他的事情在他们的心里的时刻，我们可以这样说。或许这并非完全无趣，跟他们其中一位从事现象学的对谈，当他还在那里。在这些试验里，它自然会被认为，这并不是最急迫的事情要做。

Besides, there is time to
return to it. What I am affirming, is that, whatever may be the
case about these points on which we all the same are rather eager
to have answers from Erfahrung, from experience, this in any case
(14) did not prevent him from being quite capable of what I would
call pressing the buttons, because it is clear, at least for the
last one, that the business was commanded at one or other moment
and even decided from inside. He remained therefore in full
possession of the means of an effective combination. No doubt his pure reason was powerfully equipped with a whole complex arrangement which undoubtedly gave its final efficacity to the experiment.

除外，还有时间回到它。我正在肯定的东西是，关于这些点，无论情况是什么，我们仍然渴望从精神分析经验获得解答。无论如何，这并没有阻止我们不能够从事我所谓按下按钮。因为显而易见地，至少对于最后这点，事情被命令，在某个时刻，甚至从内部被决定。他因此始终拥有效的组合的工具。无可置疑，他的纯粹理性强力地装备一整套复杂的安排。无可置疑地，这个复杂的安排给予它的最后的有效性，对于这个试验。

It nevertheless remains that, as regards everything
that we can suppose, and as far as we can suppose, to be the
effect of the combinatory construction in the apparatus, and even
in the learning experiences, in the repeated tasks in the
exhausting formation imposed on the pilot himself, to the extent
that we could suppose him to be integrated to what one could call
the already constructed automatism of the machine,

可是，问题仍然是，关于我们能够认为，因为我们能够认为，是工具里组合的建构的效果的每样东西。甚至在学习的经验里，在重复的工作里，在赋加于驾驶员自身的穷尽一切都形态里，甚至我们能够认为他是被融合到我们能够所谓的机器的已经被建构的自动机制里。

it is enough
that he should have to push a button in the right direction while
knowing why, for it to become extraordinarily significant that
such an exercise of combining reason is possible in conditions
which perhaps are far from still being the extremes reached of
the constraint and paradox we can suppose imposed on the
conditions of natural motor functions, and that correlatively,
things only function in so far as the aforesaid motor subject is
literally imprisoned by the carapace which alone guarantees the
containment, at least at one or other moment of the flight, of
the organism in what one could call its elementary solidarity.

他只要必须朝正确的方向，按一个按钮就足够。他知道为什么，为了让它成为特殊的重要，这样一个组合理性的运用是可能的，有些情况根本就无法成为被到达的极端，关于我们能够认为被赋加在自然的动力的功能的约束与悖论。相对地，只有当以上所说的动力的主体，实质上被外壳所囚禁，事情才能发挥功能。仅有这个外壳才能保证这个包容，至少在有机体的逃避的时刻，在我们所谓的它的基本的图结。

(15) Here therefore this body has become as I might say a sort of
mollusc, but torn away from its vegetative implantation. This
carapace becomes such a dominant guarantee of the maintenance of
this solidarity, of this unity, that one is not far from grasping
that it is in it in the final analysis that it consists, that one
sees there in a sort of exteriorized relationship of the function
of this unity as a veritable container of what one can call the
living pulp.

因此在此，这个身体已经变成我所谓的一种软体动物，但是从它的非自愿的安置里被撕裂出来。这个外壳变成是一个支配的保证，对于这个团结的维持，这个统合的维持。以致于，我们根本就无法理解：追根究底，它就在它那里，我们在那里看见，处于一种外在化的关系，对于这个统合的功能，作为是可验证的容器，我们所谓的生命的软体。

The contrast between this corporal position and
this pure function of reasoning machine, this pure reason which
remains the only efficacious thing and everything from which we
await some efficaciousness or other within, is indeed here
something exemplary which gives all its importance to the
question that I posed earlier about the preservation or not of
spatio-temporal intuition, in the sense that I sufficiently
supported it by what I would call the false geometry of Kant’s
time. Is this intuition still there? I have a strong tendency
to think that it is still there.

肉体的立场与推理机器的这个纯粹的功能之间的对照，这个纯粹的理性，始终是唯一有效的东西。从它那里，我们等待里面的他者的某个效能。确实在这里，某件作为典范的东西，对于这个问题赋予它的重要性。我早先提出的这个问题，关于空间-时间的直觉的保存与否。我充分地支持它，凭借我所谓的康德的时间的虚假的几何学。这个直觉还依旧在那里吗？我强烈地倾向于认为，这个直觉依旧在那里。

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Aion XIV

Aion XIV

永恒纪元 第14章

THE STRUCTURE AND
DYNAMICS OF THE SELF

自性的结构与动力

347 The examples given in the previous chapter should be sufficient
to describe the progressive assimilation and amplification
of the archetype that underlies ego-consciousness. Rather
than add to their number unnecessarily, I will try to summarize
them so that an over-all picture results. From various hints
dropped by Hippolytus, it is clear beyond a doubt that many of
the Gnostics were nothing other than psychologists. Thus he
reports them as saying that “the soul is very hard to find and to
comprehend/’ * and that knowledge of the whole man is just as
difficult.

前面的章节给予的例子，应该足够描述作为自我-意识到基础的原型的逐渐吸收与强化。我并没有非必要地增加更多的例子，而是尝试总结它们，在于才能获得全面性的画面。从海普利塔斯留下的各种的暗示，无可置疑是显而易见，许多的诺斯替教派实实在在就是心理学家。因此，他报导它们，作为说：「灵魂很难找到，很难理解」。对于完整的人的认识同样困难。

“For knowledge of man is the beginning of wholeness
), but knowledge of God is perfect wholeness (aTrrjpTKT^vT)
.” Clement of Alexandria says in the Paedagogus (III,
i): “Therefore, as it seems, it is the greatest of all disciplines to
know oneself; for when a man knows himself, he knows God.”

「对于人的认识就是完整性的开始。但是对上帝的认识是完美的完整性。亚历山大的克利门在他的Paedagogus III 说：「因此，在所有的科目当中，认识自己似乎是最伟大的科目。」因为当一个人认识他自己时，他认识上帝。

And Monoi’mos, in his letter to Theophrastus, writes: “Seek him
from out thyself, and learn who it is that taketh possession of
everything in thee, saying: my god, my spirit, my understanding,
my soul, my body; and learn whence is sorrow and joy, and love
and hate, and waking though one would not, and sleeping
though one would not, and getting angry though one would not,
and falling in love though one would not. And if thou shouldst
closely investigate these things, thou wilt find Him in thyself,
the One and the Many, like to that little point [/cepaia] for in thyself
thou wilt find the starting-point of thy transition and of thy
deliverance.” 2

莫诺依默斯写给希奥拉塔斯的信件说：「从你自己寻找出他，然后获知是谁拥有你身上的一切。他说：「我的上帝，我的精神，我的理解，我的灵魂，我的身体，然后获知悲伤与快乐，爱与恨在哪里。然后尽管不愿意，你会醒来；尽管不愿意，你睡着；尽管不愿意，你恋爱。假如你仔细地探究这些事情，你将会在你身上发现他，这位「一」与这位「众多」。就像是那个小小的点，因为在你身上，你将找到你的转移，与你的奉献的开始的点。

348 One cannot help being reminded, in reading this text, of the
Indian idea of the Self as brahman and atman, for instance in
the Kena Upanishad: “By whom willed and directed does the
mind fly forth? By whom commanded does the first breath move?
Who sends forth the speech we utter here? What god is it that
stirs the eye and ear? The hearing of the ear, the thinking of the
mind, the speaking of the speech . . . That which speech cannot
express, by which speech is expressed . . . which the mind
cannot think, by which the mind thinks, know that as Brahman.”

当我们阅读这个文本时，我们禁不住地回想印度对于自性的观念，作为是梵天与阿特曼。譬如，在肯纳奥义书里：「心灵飞翔，依据谁的意志与引导？最初的呼吸移动，依据谁的命令？谁送出我们在此表达的言说？哪位神祗启动你的眼睛与耳朵？耳朵的听觉，心灵的思维，言词的言说、、、言词无法表达的东西，言词被表达的东西、、、心灵无法思维的东西，心灵赖以思维的东西，知道那个作为梵天。）

349 Yajfiyavalkya defines it in indirect form in the Brihadaranyaka
Upanishad: “He who dwells in all beings, yet is apart from
all beings, whom no beings know, whose body is all beings, who
controls all beings from within, he is your Self, the inner controller,
the immortal. . . . There is no other seer but he, no
other hearer but he, no other perceiver but he, no other knower
but he. He is your Self, the inner controller, the immortal. All
else is of sorrow.4

在Brihadaranyaka 奥义书里，Yajfiyavalkya 用间接的形式定义它：「居住在万物里，可是又脱离万物的他，没有任何人认识他，他的身体又是万物，从内部控制万物。他就是你的自性，内在的控制者，永生者。除了他，没有别的预言家，除了他，没有别的听众，除了他，没有别的感知者，除了他，没有别的认知者。他就是你的自性，内部的控制者，永生者，其他一切都属于悲伤。

35 In Monoi’mos, who was called “the Arab,” Indian influences
are not impossible. His statement is significant because it shows
that even in the second century the ego was considered the
exponent of an all-embracing totality, the self –a thought that
by no means all psychologists are familiar with even today.

在莫诺依默斯，他被称为是「阿拉伯人」。他受到印度的影响并非不可能。他的陈述非常重要，因为它显示：即使在第二世纪，自我被认为是拥抱万物的整体性，自性的诠释者，这一种思想，即使今天的心理学家，并非就熟悉。

These insights, in the Near East as in India, are the product of
intense introspective observation that can only be psychological.
Gnosis is undoubtedly a psychological knowledge whose contents
derive from the unconscious. It reached its insights by
concentrating on the “subjective factor/7 6 which consists empirically
in the demonstrable influence that the collective unconscious
exerts on the conscious mind. This would explain the
astonishing parallelism between Gnostic symbolism and the
findings of the psychology of the unconscious.

在远东与印度，这些洞见都是仅有通过心理学的密集的内省的观察的产物。无可置疑，诺斯替教派具有心理学的知识，它的内涵从无意识获得。它到达它的洞见，凭借专注于「主观的因素」。从实证角度来说，这个主观的因素在于集体无意识对于意识心灵从事的影响。这将可以解释令人惊奇的对比，在诺斯替教派的象征主义与无意识的心理学的发现之间。

35i I would like to illustrate this parallelism by summarizing the
symbols previously discussed. For this purpose we must first of
all review the facts that led psychologists to conjecture an archetype
of wholeness, i.e., the self. These are in the first place
dreams and visions; in the second place, products of active
imagination in which symbols of wholeness appear.

我想要说明这个对比，凭借总结先前讨论过的象征。为了这个目的，我们首先必须重温这个事实，引导心理学家推测完整性的原型，也就是自性的原型。首先，这些原型就是梦与幻景。其次，这些原型是积极想像的产物。完整性的各种象征就出现在那里。

The most Important of these are geometrical structures containing elements
of the circle and quaternity; namely, circular and spherical forms on the one hand, which can be represented either purely geometrically or as objects; and, on the other hand,
quadratic figures divided into four or in the form of a cross.

这些原型当中最重要的是几何的结构，包含圆圈与四方体的各种元素。换句话说，一方面，是圆圈与球形的形式，它们能够被代表，用纯粹的几何形式，或作为客体。在另一方面，四方体的人物被区分成为四个，或以十字架的形式。

They can also be four objects or persons related to one another
in meaning or by the way they are arranged. Eight, as a multiple
of four, has the same significance. A special variant of the quaternity
motif is the dilemma of 3 -f- i. Twelve (3 X 4) seems to
belong here as a solution of the dilemma and as a symbol of
wholeness (zodiac, year). Three can be regarded as a relative
totality, since it usually represents either a spiritual totality that
is a product of thought, like the Trinity,

他们也可以是彼此相关的四个客体或四个人，在意义上，或是在它们被安排的方式。八，作为四的乘法，拥有相同的意义。这个四方体的母体的特别的变数，就是3+1的困境。12（3 乘4），在此似乎属于作为这个困境的解答，作为整体性（星座，年）的象征。三能够被认为是相对的完整性，因为它通常代表精神的整体性，那是思想的产物，就像三位一体。

8 or else an instinctual, chthonic one, like the triadic nature of the gods of the underworld the “lower triad.” Psychologically, however, three– if the
context indicates that it refers to the self– should be understood
as a defective quaternity or as a stepping-stone towards it.
9 Empirically, a triad has a trinity opposed to it as its complement.
The complement of the quaternity is unity.

要不然，就是本能，闪灵的产物，就像是阴间，这位「地下的三位一体」的众神的三位一体的特性。可是，从心理学而言，假如内文指示著，它提到自性，三应该被理解，作为有缺点的四方体，或是作为朝向它的踏脚石。从实证的角度而言，这个三方体是跟它相对的三位一体，作为它的补助。这个四方体的补助是统合。

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Identification 66

Identification 66
认同

Jacques Lacan
雅克 拉康

17.1.62 VIII 1
Seminar 8: Wednesday 17 January 1962

28.2.62 XI 6

(12) Here obviously it is only our own which is important. But
is it not more significant than anecdotes, accidents, even
exploits, to the precise point that one can point out the
slenderness of the point of conjunction between the functioning
of the categories and sensible experience in Kant, the strangling
point as I might say, at which there can be raised the question
of whether the existence of a body, altogether required of
course, could not in fact be put in question in the Kantian
perspective. As regards the fact that it is required by right,
is there something which has not at all been done?

在此，显而易见地，仅是我们自己的选择才是重要。但是，它难道不是比轶事，意外，甚至剥削，都更加重要。甚至，我们能够指出连接点的薄弱，在康德的范畴的功能与理解的经验之间的连接。我不妨说，这个致命的点，在那里，这个问题能够被提出：身体的存在，当然这完全是需要的，事实上是否能够被质疑，从康德的观点。关于它有权利被要求的这个事实，有某件东西根本从来没有被做过？

In order to presentify for you this question in the situation of
this lost child that the cosmonaut of our epoch in his capsule is
in when he is in a state of weightlessness, I will not put any
weight on this remark that the tolerance of it, it seems, has of
course not yet been put to the test for very long. But all the
same the surprising tolerance of the organism of the weightless
state is all the same likely to make us pose a question, since
after all dreamers question themselves about the origin of life –
and among them there are those who say that this suddenly began
to fructify on our globe, but others say that it must have come
through a germ which came from the astral spaces.

为了跟你们呈现这个问题，在迷失的小孩的这个情况，我们这个时代的太空人处于迷失的情况，当他处于没有浮力重量的情况。对于这个评论，我将不给予任何的强调。似乎，对于它的容忍长久以来当然还没有被质疑过。但是仍然地，没有浮力重量的状态的有机体的这个令人惊奇的忍受，仍然可能让我们提出一个问题。因为毕竟，所有的作梦者都质疑他们自己，关于生命的起源—他们当中有些人们说：这对我们的地球，突然开始具有生产力。但是还有些人们说：从星际太空前来的精子，一定曾经成功地到达
。
I cannot tell you how indifferent this sort of speculation leaves me. All
the same, from the moment that an organism, whether it is human,
whether it is that of a cat or of the least lord of the living
kingdom, seems so happy in the state of weightlessness, is it not
precisely essential for life let us simply say that it should be
in an equipotent position with respect to any possible effect of
(13) the field of gravity?

我无法告诉你们，这种的推理让我的興趣索然。仍然地，从有机体，无论是人的有机体，无论是猫或生物王国的最微不足道的主子的有机体，似乎对没有浮力重量的状态，是如此的高興，对于生命，这难道不是确实很重要吗？我们不妨仅是说：它应该处于有力量的立场，关于地心引力的场域的任何可能的影响？

Of course, the cosmonaut is always
subject to the effects of gravity; simply it is a gravity which
does not weigh on him. Well then, there where he is in his
weightless state, locked in as you know in his capsule and what
is more again sustained, moltonne from all sides by the folds of
this capsule, what does he transport with him in terms of an
intuition which is pure or not, but phenomenologically definable,
of space and of time?

当然，太空人总是隶属于地心引力的影响—只是地心引力并没有压在他身上的重量。呵呵，就在他处于没有浮力重量的状态的他的处境，众所周知，他被锁于太空舱里。而且，他被维持，四面八方都被太空舱的层层区隔笼罩。用直觉的术语来说，他随身运输些什么，除了现象上可定义的东西，时间与空间的直觉？

The question is all the more interesting
because you know that since Kant we have all the same gone back
on that. I mean that the exploration qualified precisely as
phenomenological has all the same brought our attention back to
the fact that what one can call the naive dimensions of
specifically spatial intuition, are not all the same an
intuition, however purified one may think it, that is so easily
reducible and that the top, the bottom, indeed the left preserve
all their importance not alone in fact, but even by right for the
most critical thinking.

这个问题仍然更加有趣，因为你们知道，自从康德以来，我们仍然回溯到那个。我指的是，确实有资格作为现象的探索，仍然将我们的注意力，带回到这个事实：我们能够所谓的明确的空间的直觉的天真的维度，仍然不是直觉，无论我们认为它是多么的纯净。那个仍然还如此容易地被化简，这个顶端，底端。的确，不但左边保留他们的重用性，而且，有权利从事最批判的思维/

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Aion 218

Aion 218
永恒纪元

Carl Jung
卡尔 荣格

XIII
第八章

GNOSTIC SYMBOLS OF THE SELF
自性的诺斯替象征

34 1 This paradoxical idea of the Monad in Monoi’mos describes
the psychological nature of the self as conceived by a thinker of
the second century under the influence of the Christian message.

在莫诺依默斯的这个单子的悖论的观念，描述自性的心理的特性，作为受到第二世纪的思想家所构想，在基督教的讯息的影响之下。

342 A parallel conception is to be found in Plotinus, who lived
a little later (c. 205-70). He says in the Enneads: “Self-knowledge
reveals the fact that the soul’s natural movement is not in a
straight line, unless indeed it have undergone some deviation.

一个并列的观念在普罗提那斯能够被找到。他活在稍晚时期（c. 205-70）。他在Enneads书里说：「对于自性的认识揭示这个事实：灵活的自然的运动并不是以直线方式，除非它确实经历过某些的偏离。

On the contrary, it circles around something interior, around a
centre. Now the centre is that from which proceeds the circle,
that is, the soul. The soul will therefore move around the centre,
that is, around the principle from which she proceeds; and,
trending towards it, she will attach herself to it, as indeed all
souls should do. The souls of the divinities ever direct themselves
towards it, and that is the secret of their divinity; for divinity
consists in being attached to the centre. . . . Anyone who withdraws
from it is a man who has remained un-unified, or who is
a brute.” 137

相反地，它环绕某件内部的东西旋转，环绕一个中心。现在，这个中心是，圆圈从那里继续前进的东西。也就是，环绕这个原理，她继续前进。当她倾向于这个原理时，她将自己跟它连接一块。如同所有的灵魂应该这样做。神性的灵魂始终引导它们自己朝向它。那就是他们的神性的秘密。因为神性在于跟这个中心连接一块。任何从它那里撤退的人，就是始终没有被统一的人，或是个野人。

343 Here the point is the centre of a circle that is created, so to
speak, by the circumambulation of the soul. But this point is the
“centre of all things,” a God-image. This is an idea that still
underlies the mandala-symbols in modern dreams.138

在此的重点是，圆圈的中心被创造之后，也就是被灵魂的环绕行走所创造。但是，重点是「万物的中心」，上帝-意象。在现代的梦里，这依旧是作为曼陀罗的象征的一个观念。

344 Of equal significance is the idea, also common among the
Gnostics, of the ainvB^p or spark. 139 It corresponds to the scintilla
vitae, the “little spark of the soul” in Meister Eckhart,140 which
we meet with rather early in the teachings of Saturninus.141
Similarly Heraclitus, “the physicist,” is said to have conceived
the soul as a “spark of stellar essence.” 142 Hippolytus says that
in the doctrine of the Sethians the darkness held “the brightness and the spark of light in thrall,” 143 and that this “very small spark” was finely mingled in the dark waters 144 below. 145 Simon Magus 146 likewise teaches that in semen and milk there is a very
small spark which “increases and becomes a power boundless
and immutable.” 147

同样重要的是这个观念，在诺斯提教派也很普遍的观念，火花的观念。它对应于欧哈特牧师所谓的「灵魂的小火花」。早先在萨滕尼那斯的教导，我们遭遇过这个灵魂的火花。同样地，赫拉克利图斯，这位物理学家，据说曾经构想灵魂作为是「重要本质的火花」。海普利塔斯说：在色星安教派的信条里，这个黑暗在著迷之下的光的灿烂与火花。这个小火花美妙地跟底下的黑暗的水混合一块。西门 马格斯同样教导：在精子与牛奶里，有一个小火花增加而且变成无限而不变的力量。

345 The symbol of the point is found also in alchemy, where it
stands for the arcane substance; in Michael Maier 148
it signifies “the purity or homogeneity of the essence.” It is the “punctum
solis” 149 in the egg-yolk, which grows into a chick. In Khunrath
it represents Sapientia in the form of the “salt-point”; 15° in
Maier it symbolizes gold. 151

这个点的象征在炼金术里也被找到。在那里，它代表奥秘的物质。在麦克 梅尔，它象征本质的纯净或同质性。它就是逐渐成为鸡蛋蛋黄里的生命之源punctum
Solis，在Khunrath，它以「盐-点」的形状代表智慧。在梅尔，它象征黄金。

To the scholiast of the “Tractatus
aureus” it is the midpoint, the “circulus exiguus” and “mediator”
which reconciles the hostile elements and “by persistent
rotation changes the angular form of the square into a circular
one like itself.” 152 For Dorn the “punctum vix intelligibile” is
the starting point of creation. 153 Similarly John Dee says that all
things originated from the point and the monad.154 Indeed, God
himself is simultaneously both the centre and the circumference.

对于”金币论文 “，它是中间点，流通中心与中介。它让互相排斥的元素调和起来。凭借持续的旋转，它改变四方形的棱角形式，成为圆形的形式，像它自己那样。对于敦恩，这个智慧的斑点就是创造的开始点。同样地，约翰 帝以说：万物都起源这个斑点与单子。的确，上帝他自己同时既是中心，又是圆周。

In Mylius the point is called the bird of Hermes.155 In the
“Novum lumen” it is spirit and fire, the life of the arcane substance,
similar to the spark. 158 This conception of the point is
more or less the same as that of the Gnostics.

在麦力斯，这个点被称为是赫密斯的鸟。在Novum Lumen，它是精神与火，奥秘物质的生命，类似火花。这个点的观念跟诺斯替教派的观念，相同类似。

346 From these citations we can see how Christ was assimilated
to symbols that also meant the kingdom of God, for instance
the grain of mustard-seed, the hidden treasure, and the pearl of
great price. He and his kingdom have the same meaning. Objections
have always been made to this dissolution of Christ’s personality,
but what has not been realized is that it represents at
the same time an assimilation and integration of Christ into the
human psyche. 157 The result is seen in the growth of the human
personality and in the development of consciousness.

从这些引述里，我们能够看见，基督如何被吸收到也意味着上帝的王国的象征。譬如，芥末种子的穀粒，隐藏的财宝，具有钜大价值的珍珠。基督和他的王国拥有相同的意义。对于基督的人格的瓦解，总是有各种的反对。但是始终没有被体会的东西是，它同时代表将基督吸收与融合进入人类的心灵里。从人、的人格的成长，与意识的发展，这个结果被看见。

These specific attainments are now gravely threatened in our antichristian
age, not only by the sociopolitical delusional systems,
but above all by the rationalistic hybris which is tearing our
consciousness from its transcendent roots and holding before
it immanent goals.

在我们的反基督的时代，这些明确的获得现在严重地受到威胁，不但被社会-政治的幻觉的系统，而且尤其重要地，被理性主义的傲慢。这种傲慢将我们的意识撕裂出来，从意识的超验的根源撕裂出来，并且将内在性的目标，放置在意识之前。

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Identification 65

Identification 65
认同

Jacques Lacan
雅克 拉康

28.2.62 XI 127

It is for that reason that it is not at all indifferent to show
where there passes in effective the frontier of what is effective
in experience despite all the theoretical purifications and the
moral rectifications.

因为那个理由，想要显示实际上在精神分析经验有效的东西的边界跨越的地方，这并非无关紧要。尽管所有的理论的净化与道德的矫正。

It is quite clear in any case that there
is no way of admitting Kant1s “Transcendental aesthetic” as
tenable despite what I called the unsurpassable character of the
service that he renders us in his critique, and I hope to make
you sense it precisely from what I am going to show you it would
be well to substitute for it.

无论如何，显而易见地，不可能承认康德的「超验的美学」，作为自圆其说。尽管我所谓的他提供给予我们的服务，具有无与伦比的特性，在他的批判里。我希望让你们确实地理解它，根据我们将跟你们显示的，最好是替换它。

Because precisely if it would be
well to substitute something for it and if this functions while
preserving something of the structure that he articulated, this
is what proves that he at least glimpsed, that he profoundly
glimpsed this very thing.

因为确实是，假如用某件东西替换它，假如这个替换发挥功能，当它保存某件他表达的结构的东西，这是用来证明：他至少瞥见到，他深深地瞥见这个东西。

Thus it is that the Kantian aesthetic
is absolutely not tenable, for the simple reason that for him it
is fundamentally supported by a mathematical argumentation which
belongs to what one could call the geometrizing epoch of
mathematics. It is in so far as Euclidian geometry is
uncontested at the time Kant was pursuing his meditation, that it
is sustainable for him that there are in the spatio-temporal
order certain intuitive facts.

因此，康德的美学绝对是无法自圆其说的。理由很简单。对于他，超验美学的基本的支持是数学的论点，属于我们所谓的数学的几何学的时代的东西。因为欧几米德的几何学在康德正常从事他的沉思的时代，还没有被证实。对于康德，这是可以自圆其说的：在空间-时间的秩序里，有某些直觉的事实。

One has only to bend down, to
open his text, to collect examples of what may appear now
(10) immediately refutable to a student averagely advanced in a
mathematical initiation, when he gives us as an example of a fact
which does not even need to be demonstrated, that only one
straight line can pass between two points.

我们只需要弯身，打开他的文本，就可以收集一些例子，对于数学入门有点平均程度的学生，看起来现在立即就能够被反驳的例子。当他给予我们，作为事实的例子。这个事实甚至不需要被证明。两点之间，仅有一条直线能够穿越。

Everyone knows, in so
far as the mind has in sum adapted itself rather easily to the
imagination, to the pure intuition of a curved space through the
metaphor of this sphere, that through two points, there can pass
many more than one straight line, and even an infinity of
straight lines.

众所周知，总结来说，心灵相当容易地调适它自己，配合想像，配合弯曲的空间的纯粹的直觉，通过这个球形的隐喻。通过这两点，有更多的直线能够穿越，甚至是无限多的直线。

When he gives us in this table of nichts, of
nothings, as example of the Leere Gegenstand ohne Begriff: of the
empty object without a concept, the following example which is
rather extraordinary: the illustration of a rectilinear figure
which would only have two sides, here is something which might
seem to Kant – and no doubt not to everyone at his epoch – as the
very example of the inexistent object and what is more the
unthinkable one;

当他给予我们，用nichts的这个表格，空无的表格，作为leere Gegenstand ohne Begriff的例子：没有观念的空洞的客体。以下的例子相当特殊：直线图形的说明，仅有两个边。在此是某件对于康德—无可置疑，对于他的时代的每个人就不见得—似乎可作为不存在的客体的例子，而且是匪夷所思的例子。

but the least usage I would say even of the
quite elementary experience of a geometer, the investigation of
the trace described by a point linked to the circumference of a
circle, what is called a Pascalian cycloid, will show you that a
rectilinear figure, in so far as it properly puts in question the
permanence of the contact between two lines and two sides is
something which is truly primordial, essential to any kind of
geometrical comprehension, that there is well and truly here a
conceptual articulation and even a quite definable object.

但是我甚至说，这是几何学的相对基本的经验罕见被使用，研究这个痕迹：一点跟圆圈的周围的关系所描述的痕迹。那就是所谓的巴斯卡的圆锥。它将跟你们显示：一个直线的图形，当它恰当地质疑两条线与两个边的接触的永恒性。这个直线的图形确实是很原初的东西。对于几何学的理解非常重要。在此，确实是一个观念的表达，甚至是相当可定义的客体。

Moreover, even with this affirmation that nothing except the
synthetic judgement is fruitful, it may still, after the whole
effort of logicising mathematics, be considered as subject to
(11) reason.

而且，即使用这个肯定：除了综合的判断，没有任何东西具有成果。经过逻辑化的数学的整个努力，它可能依旧被认为是隶属于理性。

The so-called unfruitfulness of the a priori
analytic judgement, namely of what we will call quite simply the
purely combinatory usage of elements extracted from the primary
position of a certain number of definitions, that this
combinatory usage has in itself its own fecundity, this is what
the most recent, the most advanced critique of the foundations of
arithmetic, for example, can certainly demonstrate.

所谓的先验的分析的判断不会有成果，也就是我们所谓的各种元素的纯粹组合的使用，不会有成果，从某些定义的原初的位置抽取出来的各个元素。这种组合的使用本身拥有它自己的成果。这是最近，最进步的批判确实能够证明的，譬如，算术的基础的批判。

That there
is in the final analysis, in the field of mathematical creation,
a necessarily undemonstrable residue, this is what no doubt the
same logicising exploration seems to have led us to (Godel’s
theorem) with a rigour unrefuted up to now, but it remains
nonetheless that it is by way of formal demonstration that this
certainty can be acquired and, when I say formal, I mean by the
most expressly formalist procedures of logicising combination.

追根究底，在数学的创造的领域，一个必然无法被证明的残渣。这就是无可置疑是相同的逻辑化的探索似乎曾经引导我们到达的东西（歌德尔的不完备定理），迄今无法反驳的严谨。但是问题仍然存在：凭借正式的证明，这个确定性能够被获得。当我说正式的证明，我指的是逻辑化组合的最生动的形式主义的程序。

What does that mean? Is it that for all that this pure
intuition, as for Kant at the end of a critical progress
concerning the required forms of science, that this pure
intuition teaches us nothing? It undoubtedly teaches us to
discern its consistency with and also its possible disjunction
from precisely the synthetic exercise of the unifying function of
the term of unity qua constitutive in every categorical formation
and, once the ambiguities of this function of unity have been
shown, of showing us to what choice, to what reversal we are led
under the influence of diverse experiences.

那是什么意思？尽管这个纯粹的直觉，因为对于康德，在批判的进展的结束，关于科学的必要的形式，这个纯粹的直觉难道什么都没教导我们吗？它无可置疑地教导我们觉察它的一致性，与其可能的中断，确实跟统一的这个术语的可能的中断的综合的运用，作为是每个范畴的形成的结构的统一。一旦统一的这个功能的模棱两可已经被显示，跟我们显示，我们被引导到怎样的选择，怎样的逆转，在各色各样的经验的影响之下。

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Aion 216

Aion 216
永恒纪元

Carl Jung
卡尔 荣格

XIII
第八章

GNOSTIC SYMBOLS OF THE SELF
自性的诺斯替象征

7
215Now let us come back to the symbols listed by Hippolytus.
The Original Man in his latent state—so we could interpret the
term axapaKrqpi<TT6s—is named Aipolos, "not because he feeds hegoats
and she-goats," but because he is ocittoAo?, the Pole that
turns the cosmos round.126 This recalls the parallel ideas of the
alchemists, previously mentioned, about Mercurius, who is
found at the North Pole. Similarly the Naassenes named Aipolos
—in the language of the Odyssey—Proteus. Hippolytus quotes
Homer as follows: "This place is frequented by the Old Man of
the Sea, immortal Proteus the Egyptian . . . who always tells
the truth . .

现在回头谈了海普利塔斯列举的各种象征。处于潜在状态的原初的人—我们能够解释被命名为艾波洛斯的故事，不是「因为他餵食公羊与母羊，而是因为他是转动宇宙的极地」。这让人想起炼金术师的对比的观念，先前被提到的关于墨丘利神。他在北极被发现。同样地，拿森尼斯人用奥德赛的语言，命名艾波洛斯为普罗提斯。海普利塔斯引述荷马的话语如下：「这个地方，海上老人经常拜访，埃及的这位永恒的普罗提斯，他总是说出真理。」

." 127 Homer then continues: ". . . who owes
allegiance to Poseidon and knows the sea in all its depths." 128
Proteus is evidently a personification of the unconscious: 129
It is difficult to "catch this mysterious old being … he might see
me first, or know I am there and keep away." One must seize
him quickly and hold him fast, in order to force him to speak.

荷马因此继续说：「他忠诚于普赛登海神，并且知道海洋的各个深处」。普罗提斯显而易见地是无意识的具体化身：「要捕捉这位神秘的老人非常困难、、、为了让他首先看见我，并且知道我在那里，并且避开。」我们必须很快捉住他，并且紧抱住他，为了强迫他说话。

Though he lives in the sea, he comes to the lonely shore at the
sacred noon-tide hour, like an amphibian, and lies down to
sleep among his seals. These, it must be remembered, are warmblooded—
that is to say, they can be thought of as contents of the
unconscious that are capable of becoming conscious, and at certain
times they appear spontaneously in the light and airy world
of consciousness.

虽然他住在海上，他来到孤独的海边，在神圣的正午-潮汐的时刻，就像两栖动物，躺下来跟他的海豹一起睡眠。必须记住的是，这些海豹都是热血动物，也就是，他们能够被认为是具有能够成为意识的无意识的内容。在某个时刻，他们自动自发地出现在意识的光亮与空中的世界里。

From Proteus the wandering hero learns how
he may make his way homewards "over the fish-giving sea," and
thus the Old Man proves to be a psychopomp.130 Ov TwrpacrKeTai,
Hippolytus says of him, which can best be translated by the
French colloquialism "il ne se laisse pas rouler." "But," the text
goes on, "he spins round himself and changes his shape." He
behaves, therefore, like a revolving image that cannot be
grasped.

从普罗提斯，这位漫遊的英雄学习到他如何朝向回家的途径，「横越过产生鱼的海洋」。因此，这位老人证明是一位灵媒。海普利塔斯提到他的话，可用法语的口语翻译："il ne se laisse pas rouler." 文本继续说：「但是，他环绕他自己旋转，并且改变他的形状。」因此，他的行为就像是无法被捉住的旋转的意象。

What he says is vrjfiepTrjs, 'in sooth,' infallible; he is a
"soothsayer." So it is not for nothing that the Naassenes say that
"knowledge of the complete man is deep indeed and hard to
comprehend."

他所说的话是「预言」，「没有错误」。他是预言家。所以，拿森尼斯人说，「这位完整的人的知识确实深刻，而且难以理解」。这样说并非没有意义。

339 Subsequently, Proteus is likened to the green ear of corn in
the Eleusinian mysteries. To him is addressed the cry of the
celebrants: "The Mistress has borne the divine boy, Brimo has
borne Brimos!" A "lower" correspondence to the high Eleusinian
initiations, says Hippolytus, is the dark path of Persephone,
who was abducted by the god of the underworld; it
leads "to the grove of adored Aphrodite, who rouses the sickness
of love."

随后，普罗提斯被比喻为一根绿色玉米，在阿留星尼的神秘传说里。庆祝者的呼唤就是针对他而发出：「这位情妇已经生下这位神性的男孩，布利莫已经生效布利莫！」海普利塔斯说，「凡间低处」的对应于高处的阿留星尼的创议。这是波西封的黑暗途径。他被阴间的神所诱拐。它通往被崇拜的爱神的林地。爱神唤起相思病。

Men should keep to this lower path in order to be
initiated "into the great and heavenly" mysteries. 131 For this
mystery is "the gate of heaven" and the "house of God," where
alone the good God dwells, who is destined only for the spiritual
men. They should put off their garments and all become w^ioi,
'bridegrooms,' "robbed of their virility by the virgin spirit." 132
This is an allusion to Revelation 14:4:". . . for they are virgins.
These . . . follow the Lamb whithersoever he goeth." 133

人们应该遵循这条低地途径，为了要能够被引进伟大而天堂的神秘。因为这个神秘是进入天堂与上帝之家的大门。在那里，仅有伟大的上帝驻居。只有精神的人们才有这个幸运亲临上帝。他们应该脱掉他们衣袍，成为「新郎」，他「让这位处女地精神夺走他的精力」。这就提到启示录第14:4章节：「因为他们是处女。他去到哪里，绵羊就跟随去哪里。」

Among the objective symbols of the self I have already mentioned
the Naassene conception of the d^epi "™5 any^, the indivisible
point. This conception fully accords with that of the
"Monad" and "Son of Man" in Monoimos.

在我已经提到的自性的客观的象征当中，拿森尼斯人的「不可区分点」的观念。这个观念充分地符合在莫诺依默斯的「单子」与「人之子」。

Hippolytus says:
Monoimos . . . thinks that there is some such Man as Oceanus, of
whom the poet speaks somewhat as follows: Oceanus, the origin
of gods and of men.134 Putting this into other words, he says that
the Man is All, the source of the universe, unbegotten, incorruptible,
everlasting; and that there is a Son of the aforesaid Man,
who is begotten and capable of suffering, and whose birth is outside
time, neither willed nor predetermined . . .

海普利塔斯说：「莫诺依默斯认为，有某位像是奥西那斯这样的人，诗人谈到他的话语如下：奥西那斯，众神与人的起源。换句话说，他说：这个人是一切，是宇宙的来源，不会腐败，永久存在。这就是上述的人之子，他被诞生而且能够痛苦。他的诞生超越时间之外，非人所能意愿或预先决定。

This Man is a single
Monad, uncompounded [and] indivisible, [yet] compounded [and]
divisible; loving and at peace with all things [yet] warring with all
things and at war with itself in all things; unlike and like [itself],
as it were a musical harmony containing all things . . . showing
forth all things and giving birth to all things. It is its own mother,
its own father, the two immortal names.

这个人是单一的单子，没有组成成分与无法区分，可是又有组成成分与可区分。他跟万物和谐相处，可是又跟万物战斗，跟万物中的它自己战斗。不像它自己，又像它自己。这是包含万物的音乐的和谐，揭露万物，又产生万物。它是它自己的母亲，它自己的父亲，这两个不朽的名字。

The emblem of the perfect
Man, says Monoimos, is the jot or tittle. 135 This one tittle is
the uncompounded, simple, unmixed Monad, having its composition
from nothing whatsoever, yet composed of many forms, of
many parts. That single, indivisible jot is the many-faced, thousandeyed
and thousand-named, the jot of the iota. This is the emblem
of that perfect and indivisible Man. . . . The Son of the Man is
the one iota, the one jot flowing from on high, full and filling all
things, containing in himself everything that is in the Man, the
Father of the Son of Man.136

莫诺依默斯说，完美的人的这个标志就是微尘或微粒。这个小小的微粒就是这个没有组成成分，单纯，没有混杂的单子，它拥有它从空无的组成，可是又由许多形式组成，许多部分组成。那个单一，不可区分的微尘，就是这个许多刻面，千眼千名，微粒的微尘。这就是完美与不可区分的人的标志。人之子就是这一个微粒，从天堂流露出了的这个微粒，充实而填满万物。他在自身包含这个人的一切东西，人之子的父亲。

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identification 64

identification 64
认同

Jacques Lacan
雅克 拉康

28.2.62 XI 126

Pain is not simply, as the technicians say, exquisite by nature;
it is privileged, it can be a fetish. This in order to lead us
to this point which I already, during a recent lecture, not here,
articulated that it is of contemporary interest in our account to
put in question what is meant by the subjective organisation that
is designated by the primary process, what it means as regards
what is and what is not its relationship to the body.

依照这些技术人员的说法，痛苦不仅特性是精致；痛苦具有特权，痛苦能够成为物神。为了引导我们到达我在最近的演讲中已经表达过的这一点，不是这里的演讲。它很具有当代的興趣，因为我们质疑主体的组织是什么意思，由这个原初的过程指明的主体组织，它是什么意思，关于它跟身体的关系存在与不存在的东西。

It is here
that, as I might say, the reference to, the analogy with the
Kantian investigation is going to be of use to us.
(7) I apologise with all the required humility, to those who have
an experience of the Kantian texts which gives them a right to
some marginal observations when I go a little quickly in my
reference to the essential of what the Kantian exploration brings
us. We could also perhaps delay here on these meanderings around
certain points at the expense of rigour, but is it not also the
case that in following them too much we might lose something in
terms of its massive reliefs on certain points, I am speaking
about the Kantian critique and specifically about the one called
that of pure reason.

就在这里，我不妨说，提到或类比康德的研究，对于我们将会有用途。我带着必要的谦虚道歉，对于那些对康德的文本已经有经验的人们。这些文本给予他们获得某些边缘的观察的权利，当我稍微快速地提到康德的探索带给我们的基本的东西。或许，我们也能够拖延，从事这些漫游，环人某些点，牺牲严谨的代价。但是情况也不是这样，当我们过分遵循他们时，我们可能丧失某件东西，用它对于某些要点的巨大突显。我正在谈论关于康德的批判，并且明确地谈论所谓的纯粹理性的批判。

In that case, have I not got the right to limit myself for a
moment to the following which, for someone who has simply read
once or twice with an intelligent attention the aforesaid
Critique of Pure Reason, something moreover which is not
contested by any commentator, that the categories described as
those of pure reason undoubtedly require to function as such the
foundation of what is called pure intuition, which is presented
as the normative, I will go further, obligatory form of all
sensible understandings. I am saying of all, whatever they may
be.

在那种情况，我难道不是拥有权利暂时限制我自己谈论以下。对于仅是用聪明的专注阅读一两遍纯粹理性的批判的人，而且没有经过任何评注者测试的纯粹理性的批判，被描述为纯粹理性的批判的那些范畴。无可置疑地，这些范畴要求发挥自身的功能，作为所谓的纯粹直觉的东西的基础。纯粹直觉的东西被呈现作为名称。我将更加深入，作为一切明智的理解的强迫的形式。我正在说的是一切的明智的理解，无论它们是什么形式。

This is the way in which this intuition, which is ordered in
categories of space and of time, finds itself designated by Kant
as being excluded from what one can call the originality of
sensible experience, of Sinnlichkeit, from which alone there can
emerge, there can arise any affirmation whatsoever about palpable
reality, these affirmations of reality remaining no less in their
articulation subject to the categories of the aforesaid pure
reason, without which they would not be able to be, not alone
enounced, but even glimpsed.

这就是这个直觉被规范的方式，在空间与时间的范畴里。直觉发现它自己被康德指明，作为是被排除的东西，从所谓的明智的经验的起源的东西被排除。仅是从那里，关于可触知的现实的任何肯定才会产生。对于现实的这些肯定，在他们的表达里，始终同样隶属于前述的纯粹理性的范畴里。假如没有纯粹理性，它们不但不能够被表述，甚至不能够被瞥见。

In that case, everything is
(8) dependent on this principle of the so-called synthetic
function, which means nothing other than unifying, which is, if
one may also say it, the common term of all the categorical
functions, the common term which is ordered and is decomposed in
the very suggestive articulated table that Kant gives of it or
rather in the two tables that he gives of it: the forms of the
categories and the forms of judgement, which grasps that by
right, in so far as it marks the spontaneity of the subject in
the relationship to reality, this pure intuition is absolutely
required.

在那个情况，每样东西都依靠这个原理，所谓的综合功能的原理。它意味着实实在在就是统合，我们不妨也这样说，统合一切范畴功能的共同术语。这个共同术语被规范，被瓦解，用康德给予它的非常具有暗示性的被表达的表格，或是用康德给予它的这两个表格：范畴的形式与判断的形式。判断有权利理解范畴，因为它标识主体的自动自发，在跟现实的关系，这个纯粹的直觉绝对是被要求的。

One could manage to reduce the Kantian schema to Beharrlichkeit,
to permanence, to the holding, which I would describe as empty,
but the possible holding of anything whatsoever in time.

我们能够成功地将康德的基模化简成为永恒性，化简成为这个拥有，我将描述为空洞的拥有。但是在时间当中的任何东西的可能拥有。

This intuition which is pure by right is absolutely required by Kant
for the functioning of the categories, but after all that the
existence of a body, in so far as it is the foundation of
sensoriality – Sinnlichkeit – is not required at all, no doubt,
for what one can validly articulate as a relationship to reality,
this will take us no further since, as Kant underlines, the use
of these categories of understanding will only concern what he is
going to call empty concepts;

这个直觉本质上是纯粹，被康德绝对地要求作为各种范畴的功能。但是经过那个要求之后，身体的存在，因为它是感官的基础，身体的存在根本就没有被要求。无可置疑地，因为我们能够正确表达作为跟现实的关系的东西，这并没有带领我们更加深入。因为如同康德所强调的，理解的这些范畴的使用，仅是跟他所谓的空洞的观念相关。

but when we say that this will take
us no further, it is because we are philosophers, and even
Kantians, but once we no longer are that, which is the most
common case, everyone knows precisely that on the contrary this
goes very far because the whole effort of philosophy consists in
countering a whole series of illusions, of Schwärmereien as it is
expressed in “philogophique” and particularly Kantian language;
bad dreams – at the same epoch Goya tells us: “the sleep of (9)
reason engenders monsters” – whose theologising effects indeed
show us quite the contrary, namely that this goes very far, since
through the mediation of a thousand fanaticisms this leads quite
simply to bloody violence, which continues moreover quite
tranquilly, despite the presence of philosophers to constitute,
it has to be said, an important part of the texture of human
history.

但是当我们说，这并没有带领我们更加深入。这是因为我们是哲学家，甚至是康德学派。但是一旦我们不再是那样，那是常见的情况，每个人都确实地知道，相反地，这非常深入，因为哲学的整个努力，就在于反驳整个系列的幻觉，如同在“philogophique”所表达的幻觉，特别是康德的语言所表达的幻觉。在相同的时代，歌雅告诉我们，恶梦是「理性的睡眠产生怪物」–它的神学的影响确实跟我们显示恰恰相反的东西。也就是说，这相当深入。因为通过上千的疯狂的中介，这就是会导致血腥的暴力。而且，它相当安静地继续下去，尽管这些哲学的存在，要构成人类历史的本质的重要的部分，我们必须如此说。

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Aion 212

Aion 212
永恒纪元

Carl Jung
卡尔 荣格

XIII
第八章

GNOSTIC SYMBOLS OF THE SELF
自性的诺斯替象征

333 From the centre of the “perfect man” flows the ocean (where,
as we have said, the god dwells). The “perfect” man is, as Jesus
says, the “true door,” through which the “perfect” man must go
in order to be reborn. Here the problem of how to translate
“teleios” becomes crucial; for—we must ask—why should anyone
who is “perfect” need renewal through rebirth? 108 One can
only conclude that the perfect man was not so perfected that
no further improvement was possible.

海洋从这位「完美的人」的中央流露出来（我们已经说过，神驻居在海洋那里）。依照耶稣所说，这位「完美的人」是道「真实的门」。这位「完美的人」必须去通过这道门，为了要重生。在此，如何翻译“teleios” 的难题就变得重要。因为我们必须询问—为什么「属于完美」的任何人竟然需要通过重生来获得更新？我们仅能够做此结论：完美的人并没有如完美到没有需要进一步改进。

We encounter a similar
difficulty in Philippians 3:12, where Paul says: “Not that I
. . . am already perfect” (rereAd’co^ai). But three verses further on
he writes: “Let us then, as many as are perfect (re’Aeioi) be of this
mind.” The Gnostic use of rcAeios obviously agrees with Paul’s.

我们遭遇类似的困难，在腓力比书3:12章节。在那里，保罗说：「不是因为我已经完美」。但是往前三首诗，他书写到：「因此让我们，跟许多完美的人们那样，属于这种的心灵」。诺斯替教派对于「完美的人「的使用显而易见，跟保罗的「完美的人」的使用是一致的。

The word has only an approximate meaning and amounts to
much the same thing as Tn/o^ariKos, ‘spiritual,’ 109 which is not
connected with any conception of a definite degree of perfection
or spirituality. The word “perfect” gives the sense of the Greek
reAetos correctly only when it refers to God. But when it applies
to a man, who in addition is in need of rebirth, it can at most
mean “whole” or “complete,” especially if, as our text says, the
complete man cannot even be saved unless he passes through
this door.110

这个字仅有近似的意义，相当等于是跟「精神」相同的东西。它跟完美或精神的明确程度的观念并没有关联。「完美」这个字正确地给出希腊语reAetos的意义，当它提到上帝时。但是当它运用到人身上，除外，人是需要重生，它充其量意味着「整体」或「完整」。特别是，假如依照我们的文本所说，即使是完整的人也无法被拯救，除非他通过这道门。

The father of the “perfectus” is the higher man or Protanthropos,
who is “not clearly formed” and “without qualities.”
Hippolytus goes on to say that he is called Papa (Attis) by the
Phrygians. He is a bringer of peace and quells “the war of the
elements” in the human body, 111 a statement we meet again
word for word in medieval alchemy, where the filius philosophorum
“makes peace between enemies or the elements.” 112

这位「完美者」的父亲就是这位较为崇高的人或神性人形。他「没有清楚的形态」，而且「没有特质」。海普利塔斯继续说：他被腓力基人称为「 爸爸」。他带领和平，并且平息人类身体里的「各个元素的战争」。在中世纪的炼金术，我们再次逐字地遭遇这个陈述。在那里，这个哲学家的石头「在各个敌人或各个元素之间，达成和平」。

This “Papa” is also called vIkv? (cadaver), because he is buried in
the body like a mummy in a tomb. A similar idea is found in
Paracelsus; his treatise De vita longa opens with the words:
“Life, verily, is naught but a kind of embalmed mummy, which
preserves the mortal body from the mortal worms.” 113 The
body lives only from the “Mumia,” through which the “peregrinus
microcosmus,” the wandering microcosm (corresponding
to the macrocosm), rules the physical body. 114 His synonyms are
the Adech, Archeus, Protothoma, Ides, Idechtrum, etc.

这位「爸爸」也被称为「尸体」。因为他被埋葬在身体里面，就像木乃伊被埋葬在坟墓里。在帕拉西撒斯，类似的观念被发现。他的论文De vita longa 开场白讲这几句话：「的确，生命仅是一种被塗油膏的木乃伊，它保存这个有限生命的身体，避免有限生命的虫蛆。」身体存活著，仅是根据这个「姆米亚」，通过它，这位漫游的微小宇宙，（对应于巨大宇宙），统治生理的身体。他的同义字是Adech, Archeus, Protothoma, Ides, Idechtrum,等等。

He is the “Protoplast” (the first-created), and, as Ides, “the door whence
all created things have come.” 115 (Cf. the “true door” above!)
The Mumia is born together with the body and sustains it,
though not to the degree that the “supercelestial Mumia”
does.117 The latter would correspond to the higher Adam of the
Naassenes. Of the Ideus or Ides Paracelsus says that in it “there is
but One Man . . . and he is the Protoplast.” 118

他就是第一位被创造者，作为是爱迪斯，「所有的被创造之物从那里过来的门」。这位姆米亚跟身体一块被诞生，并且维持这个身体，虽然还没有到「超级天上的姆尼亚」维持的程度。后者对应于拿森尼斯人的崇高的亚当。关于这位爱迪斯，帕拉西撒斯人说，在它身上，「仅有一个人，他就是最先被创造的人」。

335 The Paracelsian Mumia therefore corresponds in every way
to the Original Man, who forms the microcosm in the mortal
man and, as such, shares all the powers of the macrocosm. Since
it is often a question of cabalistic influences in Paracelsus, it
may not be superfluous in this connection to recall the figure of
the cabalistic Metatron.

帕拉西撒斯的姆米亚因此各方面都对应于原初的人。他形成有限生命的人的这个微小宇宙。作为这样的微小宇宙，他分享巨大宇宙的权力。因为在帕拉西撒斯人，问题经常是具有隐藏秘密的影响。关于这一点，提醒一下具有隐藏秘密的梅帖龙这个人物，可能并非是多余。

In the Zohar the Messiah is described
as the “central column” (i.e., of the Sephiroth system), and of
this column it is said: “The column of the centre is Metatron,
whose name is like that of the Lord. It is created and constituted
to be his image and likeness, and it includes all gradations from
Above to Below and from Below to Above, and binds [them]
together in the centre.” 119

在佐哈尔，弥赛亚救世主被描述为「中央的柱子」（譬如，色非罗斯的系统的中央的柱子）。关于这个柱子，经上说：「中央的这个柱子是梅帖龙。它的名字就像是上帝的名字。它被创造，被形成，作为他的意象与类似物。它包括所有从上天到地下，从地下到上天的各个渐层。然后将它们都在中央绑成一快。」

336 The dead man, Hippolytus continues, will rise again by
passing through the “door of heaven.” Jacob saw the gate of
heaven on his way to Mesopotamia, “but they say Mesopotamia
is the stream of the great ocean that flows from the midst of the
perfect man.” This is the gate of heaven of which Jacob said:
“How terrible is this place! This is no other but the house of
God, and the gate of heaven.” 12°

海普利塔斯继续说，这位死去的人将会再次站起来，凭借经历这道「天堂之门」。雅科伯看见天堂的这道门，在他到米索帕塔米亚的途中。「但是他们说，米索帕达米亚是伟大海洋的河流，从完美的人的中心流露出来。」关于这道天堂之门，雅科伯说：「这个地方是多么可怕！这不是别的地方，这就是上帝的房屋，天堂之门。」

The stream that flows out of
the Original Man (the gate of heaven) is interpreted here as the
flood-tide of Oceanus, which, as we have seen, generates the
gods. The passage quoted by Hippolytus probably refers to
John 7 : 38 or to an apocryphal source common to both.

从原初的人（天堂之门）流露出来的溪流，在此被中断，作是巨大海洋的洪水-潮汐。我们已经看出，这个巨大海洋产生众神。海普利塔斯引述的这个段落，提到约翰福音7 : 38章节，或是提到两者共通的真诚性可疑的来源。

The passage in John—”He who believes in me, as the scripture has
said, Out of his belly shall flow rivers of living water”—refers to
a nonbiblical source, which, however, seemed scriptural to the
author. Whoever drinks of this water, in him it shall be a foun-
tain of water springing up into eternal life, says Origen. 121

约翰福音的这个段落–「依照圣经所说的，相信我的人，从他的肚子里，生命之水将流露出来」–这个段落提到非圣经的来源。可是，对于这位作者，这个非圣经的来源似乎是具有圣经意涵。奥力根神说：任何喝饮这个生命之水的人，在他身上，将会有生命之泉喷射出来，进入永恒的生命。

This is the “higher” water, the aqua doctrinae, the rivers from
the belly of Christ, and the divine life as contrasted with the
“lower” water, the aqua abyssi, where the darknesses are, and
where dwell the Prince of this world and the deceiving dragon
and his angels. 122 The river of water is the “Saviour” himself. 123
Christ is the river that pours into the world through the four
gospels, 124 like the rivers of Paradise.

这就是「天堂」的水，信心的水，从基督的肚子流出的河流，以及神性的生命。对照于「地下」的水，深渊的水，黑暗的所在，这个黑暗世界的王子的驻居，这位欺骗的龙，与他的天使。水电河流就是「救赎者」他自己。基督就是这条河流，通过这四个福音，倾注进入这个世界，就像是天堂的河流。

I have purposely cited the
ecclesiastical allegories in greater detail here, so that the reader
can see how saturated Gnostic symbolism is in the language of
the Church, and how, on the other hand, particularly in Origen,
the liveliness of his amplifications and interpretations has much
in common with Gnostic views.

我已经刻意地引述教会的寓言，在此更加详尽地。为了让读者能够看见，诺斯替教派的象征主义，在教会的语言里，多么的饱满。在另一方面，特别在奥力根神，他的强化与诠释的生动跟诺斯替教派的观点，有许多共通的地方。

Thus, to him as to many of his
contemporaries and successors, the idea of the cosmic correspondence
of the “spiritual inner man” was something quite
familiar: in his first Homily on Genesis he says that God first
created heaven, the whole spiritual substance, and that the
counterpart of this is “our mind, which is itself a spirit, that is,
it is our spiritual inner man which sees and knows God.” 125
These examples of Christian parallels to the partly pagan
views of the Gnostics may suffice to give the reader a picture of
the mentality of the first two centuries of our era, and to show
how closely the religious teachings of that age were connected
with psychic facts.

因此，对于他，如同对于他的当代人与继承者，这位「精神的内在人」跟宇宙一致的这个观念，是相同类似的东西：在他最初探索创世纪的注释，他说：上帝首先创造天堂，整个的精神的物质。然后，这个天堂的类似物就是「我们的心灵。心灵的自身是精神。也就是说，我们的精神的内在的人看见并且知道上帝。」基督教跟诺斯替教派的部分异教徒的观点相提并论的这些例子，足够用来让读者产生我们的时代的最初两个世纪的一个精神的画面。并且显示：那个时代的宗教的教导跟心灵的事实是多么密切的关联。

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Identification 63

Identification 63
认同

Jacques Lacan
雅克 拉康

28.2.62 XI 125

The definition of the life instinct in Freud – it is not vain to
come back to it, to reaccentuate it – is no less strange because
of the fact that it is appropriate always to re-underline that it
(5) is reduced to Eros, to the libido. Notice carefully what
that signifies.

在弗洛依德，生命本能的定义—回头谈论它，重新强调它，并非徒劳—同样奇怪的是，因为这个事实：总是重新强调，生命本能被化简成为性爱，成为力比多，这是贴切的。请你们小心地注意，那意味着什么。

I will accentuate it through a comparison with
the earlier Kantian position; but already you see here the point
of contact to which we are reduced as regards the relationship to
the body. It is a matter of a choice, and of one so obvious that
in the theory this is materialised in these figures which it must
not be in any way forgotten are new and also what difficulties,
what aporias, indeed what impasses they oppose to our efforts to
justify them, even to situate them, to define them exactly.

我将强调它，凭借将它跟早期的康德的立场比较。但是你们在此已经看出接触的这一点，关于跟身体的关系，我们被化简到接触的这一点。这是一个选择的问题。这个问题是如此明显，以致于在理论上，这被具体表现在这些人物上。无论如何，我们一定不要忘记，这些人物是新的，而且也是这些困难，这些质疑法最所在，的确，他们是他们作为对立的僵局所在，跟我们要替他们自圆其说，甚至明确地定位他们，定义他们的努力，作为对立。

I think that the function of the phallus, since it is that around
which there comes to be articulated this Eros, this libido,
sufficiently designates what I intend to highlight here. On the
whole all the figures, to take up again the term that I have just
employed, that we have to handle concerning this Eros, what have
they to do with, what have they in common for example in order to
make you sense the distance from the preoccupations of an
embryologist about whom one cannot all the same say that he has
nothing to do with it, with the life instinct, when he questions
himself about what an organiser is in growth, in the mechanism of
cellular division, the segmentation of skin layers, morphological
differentiation?

我认为，阳具的功能，因为环绕它，这个性爱，这个力比多，逐渐被表达。阳具的功能充分地指明我打算要在此强调的东西。整体上，所有的这些人物，为了从事我刚刚使用的术语，依照这个性爱，我们必须处理的这些人物，他们必须处理的东西，譬如，他们拥有共通的东西，为了让你们理解这个距离，跟胚胎学家的专业研究的距离。关于胚胎学家，我们仍然无法说，他跟这个性爱，这个力比多，跟这个生命本能，没有丝毫关系。当他质疑他自身，关于在成长中的细胞组织者是什么，在细胞分裂的机制里，皮肤表层的区隔，形态的差异化？

One is astonished to find it written somewhere
or other by Freud that analysis might lead to some biological
discovery or other. This is to be found on occasions, as far as
I remember, in the Abriss. What got into him at that time? I
ask myself what biological discovery has been made in the light
of analysis? But moreover, since it is a question of
highlighting here the limitation, the elective point of our
contact with the body, in so far, of course, as it is the
(6) support, the presence of this life, is it not striking that,
in order to reintegrate into our calculations the function of the
preservation of this body, it was necessary for us to pass
through the ambiguity of the notion of narcissism which has been
sufficiently designated.

我们大吃一惊地发现，弗洛依德将生命本能书写着某个其他地方。有时，这个书写能够被发现，据我记得，在「精神分析大纲」那里。在当时，他想的是什么？我询问我自己，从精神分析的观点，有什么生物学的发现被找到？而且，因为在此的问题是强调这个限制，我们跟身体接触的选择点。当然，因为这个支持，这个生命的存在，这难道不是引人注意的吗？为了将身体的保存的功能，重新融入这个估算。我们有必要经历自恋的观念的模糊暧昧，已经充分被指明的自恋的观念。
I am thinking, in order not to have to
articulate it otherwise, about the very structure itself of the
narcissistic concept, and the equivalence that is placed on it
there with the liaison to the object, sufficiently designated, I
am saying, by the accent put ever since “An introduction to
narcissism” on the function of pain, and the first article in so
far – reread this excellently translated article – as pain is not
a signal of damage but an autoerotic phenomenon as I recalled not
too long ago in a casual conversation, and in connection with a
personal experience, to someone who is listening to me, the
experience of one pain effaces that of another, I mean that in
the present it is difficult to suffer two pains at the same time:
one takes over, makes one forget the other as if the libidinal
cathexis, even onto one’s own body, showed itself in this case to
be subject to the same law which I would call that of partiality
which motivates the relation to the world of the objects of desire.

我正在思维，为了不必要用别的方式表达，关于自恋的观念的结构本身，与被放置在它上面的这个相等物，用它跟这个客体的关系，我正在说的，由于被放置的强调充分地指明，自从探讨痛苦的功能的「自恋导言」以来。这是第一篇文章，请你们重新阅读这篇翻译精辟的文章—因为痛苦并不是损害的讯息，而是自动性爱的现象，如同我不久之前，在偶然的谈话里提醒过，对于某位倾听我谈话的人。一个痛苦的经验抹除另一个痛苦的经验。我的意思是，在当下，我们很困难同时遭受两种痛苦：一个痛苦接管一个痛苦，让一个痛苦忘记另外一个痛苦，好像力比多的倾注，甚至倾注到自己的身体。在这个情况，力比多的倾注显示它自己隶属于相同的法则，我不妨称为是部分的法则。这个部分的法则启动跟欲望的客体的世界的关系。

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

Aion 209

Aion 209
永恒纪元

Carl Jung
卡尔 荣格

XIII
第八章

GNOSTIC SYMBOLS OF THE SELF
自性的诺斯替象征

The Naassenes, as Hippolytus says,91 derived all things from
a triad, which consists firstly of the “blessed nature of the
blessed Man on high, Adamas,” secondly of the mortal nature of
the lower man, and thirdly of the “kingless race begotten from
above,” to which belong “Mariam the sought-for one, and
Jothor 92 the great wise one, and Sephora 93 the seer, and Moses
whose generation was not in Egypt.” 94 Together these four form
a marriage quaternio 95 of the classic type:

如同海普利塔斯所说，拿森尼斯人从一个三角关系获得一切东西。这个三角关系首先由天堂的幸福的人，亚当斯的幸福天性组成。其次，它由底下的人的有限生命的天性组成。第三，它由「上天所生的没有国王的种族」组成。「马力姆，被追寻的人，周索尔，这位伟大的智慧的人，色封拉，这位预言家，世代传承不在埃及的摩西」都属于这一类。在一块，这四个人形成古典形式的四方位的婚姻。

HUSBAND– WIFE
I I
SISTER– BROTHER

丈夫—妻子

姐妹—兄弟

209Their synonyms are:
MOTHER — FATHER
QUEEN — KING
THE UNKNOWN WOMAN — THE DISTANT LOVER
ANIMA — ANIMUS

它们的同义词是：
母亲—父亲
皇后—国王
未知的女人—遥远的情人
阿尼玛—阿尼玛斯

329 Moses corresponds to the husband, Sephora to the wife;
Mariam (Miriam) is the sister of Moses; Jothor (Jethro) is the
archetype of the wise old man and corresponds to the fatheranimus,
if the quaternio is that of a woman. But the fact that
Jothor is called “the great wise one” suggests that the quaternio
is a man’s. In the case of a woman the accent that falls here on
the wise man would fall on Mariam, who would then have the
significance of the Great Mother.

摩西对应于丈夫，色封拉对应于妻子；玛力姆是摩西的妹妹；周索尔是智慧老人的原型，对应于父亲-阿尼玛斯；假如四方位是女人的位置。当时周索尔被称为「伟大的智慧老人」，暗示著，这个四方位是男人的位置。在女人的情况，在此降临在智慧的人的强调，将会降临在玛力姆身上。玛力姆因此拥有伟大母亲的意义。

At all events our quaternio
lacks the incestuous brother-sister relationship, otherwise very
common. Instead, Miriam has something of a mother significance
for Moses (cf. Exodus 2 : 4fL). As a prophetess (Exodus
15 : 20L) she is a “magical” personality.
When Moses took a
Moor to wife—the “Ethiopian woman”—this incensed Miriam
so much that she was smitten with leprosy and became “as white
as snow” (Numbers 12 : 10). Miriam is therefore not altogether
unsuited to play the role of the anima.

无论如何，我们的四方位欠缺乱伦的兄弟姐妹的关系，其他方面则共同。代替的，对于摩挲，玛力姆拥有母亲意义的东西（请参照出埃及记，2 : 4fL）。作为女预言家，（出埃及记15 : 20L），她是「具有魔力」的人物。当摩西带一位摩尔人到妻子那里—这位伊索比亚女人—这位让密力姆全身充满香味，以致于她遭受痲疯侵袭，「变得像雪一样的白」（数字书12 : 10）。密力姆因此并不完全不适合扮演阿尼玛的角色。

The best-known animafigure
in the Old Testament, the Shulamite, says: “I am black,
but comely” (Song of Songs 1 : 5). In the Chymical Wedding of
Christian Rosenkreutz, the royal bride is the concubine of the
Moorish king. Negroes, and especially Ethiopians, play a considerable
role in alchemy as synonyms of the caput corvi and
the nigredo.96 They appear in the Passion of St. Perpetua 97 as
representatives of the sinful pagan world.

在旧约，最著名的阿尼玛人物，苏拉麦特，说：「我是黑人，但是朴实的黑人」（众歌之歌1 : 51 : 5）。在基督徒罗森克鲁兹的西米可婚礼，皇家的新娘是摩尔国王的小妾。尼格鲁人，特别是依索比亚然，在炼金术扮演相当重要的角色，作为「黑暗中的灵魂」。他们出现在圣、波培图亚的激情里，作为原罪的异教徒世界的代表。

33° The triad is characterized by various names that may be
onomatopoetic: Kaulakau, Saulasau, Zeesar.98 Kaulakau means
the higher Adam, Saulasau the lower, mortal man, and Zeesar
is named the “upwards-flowing Jordan.” The Jordan was caused
by Jesus to flow up-stream; it is the rising flood and this, as
already mentioned, is the begetter of gods. “This, they say, is the
human hermaphrodite in all creatures, whom the ignorant call
‘Geryon of the threefold body’ [that is, d>s h yijs frkovra, ‘flowing
from the earth’]; but the Greeks name it the celestial horn of
the moon.” The text defines the above-mentioned quaternio,
which is identical with Zeesar, the upwards-flowing Jordan, the
hermaphrodite, Geryon of the threefold body, and the horn
of the moon, as the cosmogonic Logos (John 1 : iff.), and the
“life that was in him” (John 1 : 4) as a “generation of perfect
men” (reXeioi avdp&TOL).99

这个三角位置可以各色各样的名字表现特征。这些名字可能是模仿自然声音：Kaulakau, Saulasau, Zeesar。Kaulakau意思是崇高的亚当，, Saulasau是低地，有限生命的人, Zeesar则是依照「往上流动的宙顿」命名。宙顿受到耶稣引发流向上流。它是上升的洪水。我们已经提过，这条洪水时众神的产生者。「据说，这条洪水就是人类在各种生物里的雌雄同体。无知者称它们为「三重身体的乔阳」，它从大地流出。但是希腊人命名它为月亮的天上之角」。
这个文本定义以上提到的四方位。这个四方位认同于Zeesar，这条往上流动的宙顿洪水，雌雄同体，三重身体的乔阳，与月亮的角，作为是宇宙起源的逻各斯（约翰福音1 : iff.），以及「他身上的生命」（约翰福音1 : 4)，作是「完美的一代的人们」。

This Logos or quaternity is “the cup from which the king,
drinking, draws his omens,” 10° or the beaker of Anacreon. The
cup leads Hippolytus on to the wine miracle at Cana, which, he
says, “showed forth the kingdom of heaven”; for the kingdom
of heaven lies within us, like the wine in the cup. Further parallels
of the cup are the ithyphallic gods of Samothrace and the
Kyllenic Hermes, who signify the Original Man as well as the
spiritual man who is reborn. This last is “in every respect consubstantial”
with the Original Man symbolized by Hermes. For this reason, says Hippolytus, Christ said that one must eat of his flesh and drink of his blood, for he was conscious of the individual
nature of each of his disciples, and also of the need of each
“to come to his own special nature.” 101

这个逻各斯或四方位，就是这个杯子，「国王用来饮用的杯子，获得他的预言的杯子」，或是阿拿克瑞安的高脚杯。这个杯子引导海普利塔斯探讨在卡纳的葡萄酒的奇迹。他说：「这个葡萄酒奇迹显示天上的王国」。因为天上的王国在于我们的内部，就像葡萄酒在杯子里。对于这个杯子的更进一步的并列是萨摩斯瑞斯与基伦尼卡 赫密斯的阳具勃起的众神。他意味著原初的人，以及作为重生的精神的人。最后这位重生的精神的人，在各方面都是具有共同实质的，跟赫密斯所象征的原初的人。因为这个理由，海普利塔斯说，基督说，我们必须吃他的肉，饮他的血。因为他意识到他的每个门徒的个人的天性。他也意识到这个必要性，每位门徒「来到属于他自己的特别的天性」。

Another synonym is Korybas, who was descended from the
crown of the head and from the unformed (axapaKTVp’^rov) brain,
like the Euphrates from Eden, and permeates all things. His
image exists—unrecognized—”in earthly form.” He is the god
who dwells in the flood. I need not describe this symbol here, as
I have already discussed it at some length in one of my Paracelsus
studies. 102 So far as Korybas is concerned, the parallel
between him and the Protanthropos is explained by the ancient
view that the corybants were the original men.103

另外一个同义字是科瑞巴斯。他从头上的皇冠，从没有形状的脑，降落下来，像欧拉提斯从伊甸园降临下来，然后瀰漫万物。他的意象存在与世间谍形态—没有被体认出来。他是驻居于洪水里的神。我在此并不需要描述这个象征，因为我已经详细地讨论过它，在我的对于帕拉西撒斯的研究里。就科瑞巴斯而言，他与神性人形之间的并列，可由古代的观点来解释：科瑞巴人就是原初的人们。

The name “Korybas” does not denote a particular personality, but rather
the anonymous member of a collectivity, such as the Curetes,
Cabiri, Dactyls, etc. Etymologically, it has been brought into
connection with Kopvri (crown of the head), though this is not
certain. 104 Korybas seems in our text to be the name of a single
personality—the Kyllenian Hermes, who appears here as synonymous
with the Cabiri of Samothrace. With reference to this
Hermes the text says: “Him the Thracians . . . call Korybas.”
105 I have suggested in an earlier publication 106 that this
unusual single personality may perhaps be a product of contamination
with Korybas, known to us from the Dionysus
legend, because he too seems to have been a phallic being, as we
learn from a scholium to Lucian’s De dea Syria. 101

「科瑞巴斯」这个名字并没有指明特殊的人格。相反地，它指明集体的匿名的成员。譬如，丘瑞提斯，卡比力，达克泰尔，等等。从词源而言，它跟头上的皇冠息息相关。虽然这并不确定。在我们的文本里，科瑞巴斯似乎是单一人格的名字—基伦尼亚的赫密斯。他在此出现，作为跟萨摩斯拉斯人的卡比力同义字。关于这位赫密斯，文本上说：「斯拉斯人称他为科瑞巴斯」。我曾经在早期出版的书里暗示过，这位不寻常的单一的人格或许就是受到科瑞巴斯污染的产物。根据戴奥尼修斯的传说，我们知道科瑞巴斯，因为他也似乎是一位阳具的生物，如同我们从学者注释到鲁西安的De dea Syria书里学习到。

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