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。

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

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