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。

雄伯译

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