Archive for December, 2014

Identification 62

December 25, 2014

Identification 62
认同

Jacques Lacan
雅克 拉康

28.2.62 XI 123
Seminar 11: Wednesday 28 February 1962

People may find that I am busying myself here a little bit too
much with what are called – God1s curse on the name – the great
philosophers. The fact is that perhaps not they alone, but they
in an eminent way, articulate what one may well call a pathetic
research because it always returns, if one knows how to consider
it throughout all its detours, its more or less sublime objects,
to this radical knot that I am trying to undo for you namely
desire; it is to this that I hope, by enquiring into it if you
are willing to follow me, to restore decisively its property as
an unsurpassable point, unsurpassable in the very sense that I
mean when I tell you that each one of those who can be described
by this name of great philosopher cannot be surpassed on a
certain point.

人们可能发展,我在场稍微正在忙着所谓的伟大的哲学家—上帝诅咒这个名字。事实上,或许不仅是哲学家,但是他们以显著的方式表达我们很有理由称为是令人哀怜的研究,因为它总是回到,假如我们知道如何考虑它,经历它一切都迂回,它相当崇高的客体,回到这个强烈的环结,我正在尝试跟你们解开的环结,也就是,欲望。我希望,凭借研究它,假如你们愿意跟随我,确定地将它的属性,恢复到这个欲望,作为是无法克服的点。我所谓的无法克服,当我告诉你们,每一位被描述为哲学家的名字的人们,在某个点,都无法被克服。

I believe that I have the right to confront myself, with your
assistance, with such a task in so far as desire is our business
as psychoanalysts. I believe that I am also required to stick to
it and to ask you to do so with me because it is only by
rectifying our perspective on desire that we can maintain
analytic technique in its primary function, the word primary
needing to be understood in the sense of what appeared first
historically – there was no doubt about it at the beginning -: a
truth function.

我相信,我拥有权力面对我自己,面对你们的帮助,面对这样一个工作,因将欲望就是我们作为精神分析的工作。我相信,我也被要求坚持它,并且要求你们跟我这样做。因为仅是凭借矫正我们对于欲望的观点,我们才能够维持精神分析的技术,在它原初的功能。原初这个字词需要被理解,从它在历史上首次出现的东西。从一开始,关于它是–无可置疑—一个真理的功能。

Naturally, this is what encourages us to
interrogate this function at a more radical level; this is the
(2) one that I am trying to show you by articulating for you the
following, which is at the basis of analytic experience, that we
are enslaved as men, I mean as desiring beings, whether we know
it or not, whether we think we want it or not to this truth
function. Because, do I have to remind you that the conflicts,
the impasses, which are the raw material of our press, can only
be objectified by making intervene in their operation the place
of the subject as such, qua bound as subject into the structure
of the experience. This is the meaning of identification in so
far as it is defined as such by Freud.

当然,这是我们被鼓励要质疑这个功能,以更加强烈的层次。这是我正在尝试跟你们显示的东西,凭借跟你们表达以下的东西:它处于精神分析经验的基础:我们作为人是被奴役的。我的意思是,作为欲望的生物,无论我们有自知之明与否,无论我们认为我们想要这个真理的功能与否。因为,我必须提醒你们吗?这些冲突,这些僵局,都我们的新闻的原初材料。它们能够被当作客体,仅有凭借将主体本身的位置,介入于这些客体的运作。作为主体,要跟精神分析经验的结果连接一块。这就是认同的意义,依照它的本身被弗洛依德所定义。

Nothing is more precise, nothing is more demanding than the
calculation of the subjective conjuncture when one has found what
I can call in the proper sense of the term, the sense in which it
is employed in Kant, its practical reason. I prefer to call it
that than to say the operational bias, because of what the term
operational implies for some time now: a sort of avoidance of
what is fundamental. Remember on this point what I taught you
two years ago about this practical reason in so far as it
involves desire. Sade is closer than Kant, even though Sade,
almost mad, as one might say, about his vision, cannot be
understood except by being on this occasion referred to Kant’s
measure in the way I tried to do it.

主体的连接的估算是最为精确,最为要求严苛的事情。当我们已经发现到,我能够以适当的术语的意义找到我所谓的东西,它在康德被使用的意义,它的实践的理性。我宁可称它为那个,而不要说出运作的偏见。因为运作这个术语暗示着:现在有段时间,以某种方式避免基本的东西。针对这一点,请你们记住,两年前我教导你们的东西,关于这个实践理性。因为它牵涉到欲望。萨德更加靠近萨德,即使萨德几乎是疯狂,我们不妨这样说,他无法被理解,除了凭借在这个场合,他跟康德的衡量扯上关系,用完尝试要做的方式。

28.2.62 XI 124

Remember what I told you about it, about the striking analogy
between the total exigency of the liberty of jpuissance in Sade,
with the universal Kantian rule of behaviour. The function on
which desire is founded in our experience makes manifest that it
has nothing to do with what Kant distinguishes as the Wohl, by
(3) opposing it to the Gut and to the good, let us say with well
being, with the useful. This leads us to realise that this goes
much further than this function of desire. It has nothing to do,
I would say, in general with what Kant calls, in order to
relegate it to a second rank in the rules of behaviour, the
pathological.

请你们记住我告诉你们关于它,关于这个生动的类比,在萨德的欢爽的任性的完整迫切需要,跟普世的康德的行为的规则。在我们精神分析经验,作为欲望的基础的功能,是如此明显,它跟康德的区别作为“Wohl”好的东西,没有丝毫关系。他将这个“好”跟勇气,跟善相提并论。我们不妨说,跟幸福,跟用途相提并论。这引导我们体会到,这比欲望的这个功能更加深入。我不妨说,一般说来,它没有丝毫关系,跟康德所谓的东西,为了将它分配给第二个地位,在行为的规则里,病理的地位。

Therefore, for those who do not remember very well the sense in
which Kant employs this term, whom this lead into a
misinterpretation, I will try to translate it by saying the
protopathic, or again more generally what is too human in human
experience, limits linked to convenience, to comfort, to dietary
concessions. This goes further, it goes as far as to imply
tissue thirst itself. Let us not forget the role, the function
that I give to anorexia nervosa, as being that in whose first
effects we can sense this function of desire and the role that I
gave it by way of example in order to illustrate the distinction
between desire and need.

因此,对于那些没有清楚记得康德使用它的意义,这会导致他们的误解。我将尝试跟你们翻译它,凭借说这个最初的病征。或者,更加通俗地说,在人类经验里太过于人性的东西,跟便利,跟舒适,跟饮食的让步连接一块的各种限制。这更加深入,它甚至暗示欲望卫生纸自身。让我们不要忘记这个角色,我给予厌食症的功能。在厌食症的最初的影响里,我们能够理解欲望的这个功能,与我给予的这个角色,作为例子。为了说明欲望与需要之间的区分。

Therefore however far convenience, comfort, concession may be
from it will you not tell me that there is no doubt no compromise
because we speak about it all the time. But the compromises that
this function of desire has to pass through are of a different
order to those linked for example to the existence of a community
founded on biological association, because it is in this form
that we have most conveniently to evoke, to recognise, to explain
the function of compromise. You know well that at the point that
we are at, if we follow Freudian thinking to the end, these
compromises involve the relationship of a death instinct to a
(4) life instinct, which are one and the other no less strange to
consider in their dialectical relationships than in their
definition.

因此,无论便利,舒适,饮食的让步距离它多么遥远,你们不要告诉我,无可置于地,并没有任何的妥协,因为我们始终谈论到它。但是欲望的这个功能必须通过的这个妥协,属于不同的秩序,譬如,跟在社区的存在关联的那些人们,属于不同的秩序。这个社区是以生物的联想作为基础。因为以这种形式,我们拥有最便利召唤,体认,解释妥协的功能的东西。你们清楚知道,在我们处于的这个点,假如我们彻底地遵循弗洛伊德的思维,这些妥协牵涉到死亡本能跟生命本能的关系。死亡本能与生命本能,在它们的辩证的关系,比起在它们的定义,考虑起来同样地古怪。

To begin again, as I always do, at some point of every discourse
that I address to you weekly, I remind you that this death
instinct is not a gnawing worm, a parasite, a wound, not even a
principal of contrariety, something like a sort of Ying opposed
to the Yang, the alternating element. It is clearly articulated
for Freud: a principle which envelopes all the detours of life,
which life, which detours only find their meaning by rejoining
it. To be honest, it is because they are scandalised that some
people distance themselves from it; because here indeed we have
no doubt returned, come back, despite all the positivist
principles, it is true, to the most absurd properly speaking
metaphysical extrapolation, in contempt of all the acquired rules
of prudence. The death instinct in Freud is presented to us as
that which for us, I am thinking in his place, is situated
from the sequellae of what we are here calling the signifier of
life, because what Freud tells us about it is that the essence of
life, reinscribed in the frame of death instinct is nothing other
than the design, required by the law of pleasure, of realising,
of always repeating the same detour in order to come back to the
inanimate.

首先,依照我的习惯,首先,在每周我跟你们谈论的每个辞说的某个点,我提醒你们,这个死亡本能,并不是一只咬啮的虫,一只寄生虫,甚至不是对立的原则,某件像是阴与阳对立的原则,这个轮换的元素。对于弗洛依德,它清楚地被表达:涵盖生命的一切迂回的原则。它的生命,它的迂回,仅有凭借跟它重新连接一块,才找到它们的意义。坦白说,因为它们被丑化,有些人们就跟它保持距离。因为在此我们确实无可置疑地回转,回来,尽管所有的实证主义的原则。的确,回转到贴切地说是最荒谬的形上学的命题,轻视所有谨慎学习的原则。在弗洛依德,死亡本能被呈现给与我们,作为是被定位在我们在此所谓的生命的能指的系列的东西,对于我们,容我代替弗洛依德这个思维。因为弗洛依德告诉我们关于它的东西,生命的本质重新被铭记在死亡本能的架构里,实实在在就是这个设计,根据快乐法则的要求,总是重复相同的迂回的体现的设计,为了要回的无生命的东西。

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Identification 61

December 23, 2014

Identification 61
认同

Jacques Lacan
雅克 拉康

21.2.62 X 122
Therefore, it is well posed that as regards the research into
what the subject is in analysis, namely what one should identify
him to, even if it were only in an alternating fashion, it could
not be other than one of desire.

因此,关于研究精神分析里的主体是什么,这个问题恰如其分地被提出。换句话说,我们应该将主体认同是什么?即使仅是以替换的方式,它实实在在不是别的,那就是欲望的主体。

It is here that I will leave you today, not without pointing out
to you that even though, of course, we are in a position to do it
(21) much better than it was done by the thinker that I am going
to name, we are not so much in no-man’s-land.

今天,我将在此告一段落。我已经跟你们指出,当然,即使我们有这个立场,要做得比我将要提出这位思想家做得更好。我们并不是处于前无古人的土地。

I mean that immediately after Kant, there is someone who noticed
it who was called Hegel whose whole Phenomenology of the Spirit
starts from this, from Begierde. He made only one mistake, which
is to have had no knowledge, even though one could designate its
place, of what the mirror stage was.

我的意思是,在康德之后,立即有一个人注意到它。他的名字叫黑格尔。他的精神现象学就是从这里开始,从Begierde开始。他仅是犯了一个错误。那就是:对于镜像阶段是什么,他始终不知道,即使我们能够指明它的位置。

Hence this irreducible confusion which puts everything under the
angle of the relationship of the master and the slave and which
makes this approach inoperative and makes it necessary to take up
everything from there.

因此,这个无法化简的混淆,让每样东西被被放置在主人与奴隶的关系的角度里。它让这个方法无法运转,并且产生这个必要:从那里从事每件事情。

Let us hope, as regards ourselves, that encouraged by the genius
of our master, we can complete in a more satisfactory fashion the
question of the subject of desire.

关于我们自己,让我们希望,由于受到我们大师的天才所鼓励,我们能够以更加令人满意的形式,来完成欲望的主体的问题。

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Aion 206

December 23, 2014

Aion 206
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

4. But to turn back to the first vision: the bringing forth of
the woman is followed by copulation. The hieros gamos on the
mountain is a well-known motif,78 just as, in the old alchemical
pictures, the hermaphrodite has a fondness for elevated places.
The alchemists likewise speak of an Adam who always carries
his Eve around with him. Their coniunctio is an incestuous act,
performed not by father and daughter but, in accordance with
the changed times, by brother and sister or mother and son. The
latter variant corresponds to the ancient Egyptian mythologem
of Amen as Ka-mutef, which means ‘husband of his mother,’ or
of Mut, who is the “mother of her father and daughter of her
son.” 79 The idea of self-copulation is a recurrent theme in
descriptions of the world creator: for instance, God splits into
his masculine and feminine halves, 80 or he fertilizes himself in
a manner that could easily have served as a model for the Interrogationes
vision, if literary antecedents must be conjectured.

但是回到第一个幻景:女人的产生跟随而来是交媾。在山上的性爱仪式是众所周知的母题,正如在古老的炼金术的图画,雌雄同体喜爱崇高的地方。炼金术师同样提到亚当。他总是随身带着夏娃。他们的结合是乱伦的行为,不是由父亲与女儿所扮演,而是,依照改变的时代,由兄弟姐妹,或母亲与儿子。后者的变数对应于古代的埃及的神话:阿门,作为Ka-mutef,意思是「他的母亲的丈夫」,或Mut,意思是「他的父亲的母亲与她的儿子的女儿」。跟自性的交媾的观念,在世界创造主动各种描述里,是重复出现的主题。上帝分裂成为他的男性与女性的各半,或是上帝繁殖他自己,用可以轻易地用来充当「三个问题」的模范,假如文学的先辈必须被猜测的话。

Thus the relevant passage in the Heliopolitan story of the Creation
runs: “I, even I, had union with my clenched hand, I
joined myself in an embrace with my shadow, I poured seed into
my mouth, my own, I sent forth issue in the form of Shu, I sent
forth moisture in the form of Tefnut.” 81

因此,在赫力奥普利盾的创造主的故事的相关段落记载着:「我,甚至是我,用我紧握的手结合,将我自己跟我的阴影拥抱地结合,将种子倾注进入我的嘴巴,我自己的嘴巴。我以唏的形式发出气息,我以潮湿女神的形式发出湿气。

Although the idea of self-fertilization is not touched on in
our vision, there can be no doubt that there is a close connection
between this and the idea of the cosmogonic self-creator.
Here, however, world creation gives place to spiritual renewal.

虽然自我繁殖的这个观念在我们的幻景里并没有被谈论,无可置疑的是,有一个密切的关联,在这个观念与宇宙起源的自性创造者的观念之间。可是,在此,世界的创造产生精神的更新。

That is why no visible creature arises from the taking in
of seed; it means a nourishing of life, “that we may live.” And
because, as the text itself shows, the vision should be understood
on the “heavenly” or spiritual plane, the pouring out (aTroppota)
refers to a Ao’yo? o-Trep/xart/co?, which in the language of the gospels
means a living water “springing up into eternal life.”

那就是为什么没有可得见的生物从种子的吸收里产生。这意味着生命的滋养,「为了让我们生活下去」。因为依照文本自身显示,这个幻景应该被理解,根据「天堂」与精神的层面。倾注提到Ao’yo? o-Trep/xart/co。在使徒书的语言,它意味着生命之水,「喷射出来,进入永恒的生命」。

The whole vision reminds one very much of the related alchemical
symbolisms. Its drastic naturalism, unpleasantly obtrusive in
comparison with the reticence of ecclesiastical language, points
back on the one hand to archaic forms of religion whose ideas
and modes of expression had long since been superseded, but
forwards, on the other, to a still crude observation of Nature
that was just beginning to assimilate the archetype of man.
This attempt continued right up to the seventeenth century, when
Johannes Kepler recognized the Trinity as underlying the structure
of the universe—in other words, when he assimilated this
archetype into the astronomer’s picture of the world.82

整个的幻景让我们想起相关的炼金术的象征主义。跟天启的语言的沉默比较起来,这个象征主义具有它强烈的自然主义,阻碍重重,令人不愉快。一方面,它指回到宗教的过时的形态。它们的观念与表达模式老早以来就已经被取代。另一方面,它指向前,朝著对于自然的依旧简陋的观察。这种观察才刚刚开始吸收人的原型。这种企图一直继续到17世纪,当周汉尼思 凯普勒体认出三位一体,作为是宇宙的结构的基础。换句话说,当他吸收这个原型进入天文学家对于世界的描绘。

5
207After this digression on the phallic synonyms for the Original
Man, we will turn back to Hippolytus’ account of the central
symbols of the Naassenes and continue with a list of statements
about Hermes.

经过这个离题谈论阳具作为原初的人都同义字后,我们将回到海普力塔斯的描述拿森尼思的中央的象征,并且继续用关于赫密斯的一系列陈述。

325 Hermes is a conjurer of spirits (i/^xaywyo’s), a guide of souls
(i/a^oTro/xTros), and a begetter of souls (i/or^v atrto?). But the souls
were “brought down from the blessed Man on high, the archman
Adamas, . . . into the form of clay, that they might serve
the demiurge of this creation, Esaldaios, a fiery god, the fourth
by number.” 83 Esaldaios corresponds to Ialdabaoth, the highest
archon, and also to Saturn.84 The “fourth” refers to the fourth
Person—the devil—who is opposed to the Trinity. Ialdabaoth
means “child of chaos”; hence when Goethe, borrowing from
alchemical terminology, calls the devil the “strange son of
chaos,” the name is a very apt one.

赫密斯是精神的召魂者,众多灵魂的引导者,众多灵魂的产生者。但是众多灵魂从在天堂被赐福的人,阿奇曼 亚当马斯,带领下来,成为泥土的形态。这样,他们才可以用来充当这个创造的神,阿萨达奥斯,一位凶猛的神,排位第四。阿萨达奥斯对应于埃达巴奥斯,这位最崇高的阿琼神,也对应于土星。这「第四位」提到第四个人—恶魔—恶魔跟三位一体相提并论。埃达巴奥斯丁意思是「混沌的小孩」。因此,当歌德从炼金术的术语借用过来,他称恶魔为「混沌的奇怪的儿子」,这个名字恰如其份。

326 Hermes is equipped with the golden wand.85 With it he
“drops sleep on the eyes of the dead and wakes up the sleepers.”
The Naassenes referred this to Ephesians 5 : 14: “Awake, O
sleeper, and arise from the dead, and Christ shall give you
light.” Just as the alchemists took the well-known allegory of
Christ, the lapis angularis or cornerstone, for their lapis philosophorum,
so the Naassenes took it as symbolizing their Protanthropos
Adam, or more precisely, the “inner man,” who is a
rock or stone, since he came from the Trlrp-q rov ‘ASd/xavro^, “fallen
from Adamas the arch-man on high.” 86

赫密斯装备著黄金的魔杖。用这把魔杖,他「将睡眠放置在死者的眼睛上,然后唤醒睡眠的人们」。拿森尼斯将这个提到「以弗所书」第5 : 14章节:「醒来吧!睡眠者,从死者里起来,基督将给予你们光辉。」正如炼金术师採用基督的著名的寓言,精神石头或基石,作为他们的哲学家的石头。拿森尼斯採用它,作为象征他们的神性人形的亚当。或更加贴切地说,这位「内在的人」。他是一块岩石或石头。因为他来自从天堂下凡的亚当斯,这位守门人。

The alchemists said
their stone was “cut from the mountain without hands,” 87 and
the Naassenes say the same thing of the inner man, who was
brought down “into the form of oblivion.” 88 In Epiphanius the
mountain is the Archanthropos Christ, from whom the stone or
inner man was cut. As Epiphanius interprets it, this means that
the inner man is begotten “without human seed,” “a small stone
that becomes a great mountain.” 89

炼金术师说,他们的石头「从山上,没有用手就砍切下来」。拿森尼斯人说相同的事情,对于这位内在的人。他从天堂下凡,成为「遗忘的形态」。在阿皮费尼斯,山是神性人形的基督,内在的人的石头就是从基督砍切下来。依照阿皮费尼斯对它的诠释,这意味着:内在的人并非是「人类的种子所生」,一块小石头变成是一座大山。

The Archanthropos is the Logos, whom the souls follow
“twittering,” as the bats follow Hermes in the nekyia. He leads
them to Oceanus and—in the immortal words of Homer—to
“the doors of Helios and the land of dreams.” “He [Hermes] is
Oceanus, the begetter of gods and men, ever ebbing and flowing,
now forth, now back.” Men are born from the ebb, and
gods from the flow. “It is this, they say, that stands written: ‘I
have said, you are gods, and all of you the sons of the most
High.'” 90 Here the affinity or identity of God and man is explicit,
in the Holy Scriptures no less than in the Naassene teachings.

这个神性人形就是逻各斯,灵魂们就遵循这个逻各斯的「闪烁」,如同在召魂仪式,蝙蝠遵循赫密斯。他引导灵魂到奥星拿斯—用荷马的不朽的词语来说—到「太阳神的门口与梦的土地」。「他(赫密斯)就是奥星拿斯,众神与人的产生者,永远在退潮与流动当中,时而向前,时而向后。」人就是从退潮诞生,众神则是从流动诞生。「据说,经文这样写着:我曾经说过,你们是众神。你们所有的人,都是最崇高的神的儿子。」在此,上帝与人的亲密与认同是明确的,在神圣经典与拿森尼的教义里。

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Identification 60

December 22, 2014

Identification 60
认同

Jacques Lacan
雅克 拉康

121.2.62 X 10

But for Socrates, the important thing is not there. The
important thing is to say: “Alcibiades, pay a bit more attention
to your soul”, which, believe me, I am well convinced of it, has
not at all the same meaning in Socrates that it took on after the
Platonic development of the notion of the one. If Socrates
responds to him “I know nothing, except, perhaps about the nature
of Eros”, it is indeed because the outstanding function of
Socrates was to have been the first to have conceived what the
true nature of desire was.

但是对于苏格拉底,重要的事情并不在那里。重要的事情是要说:「阿西比底斯,请稍微更加注意你的灵魂」,请你相信我,我们充分地相信灵魂。在苏格拉底,灵魂拥有的意义根本就不相同。跟柏拉图对于这个「一」的观念的发展之后,灵魂具有的意义,根本就不相同。假如苏格拉底回应他说:「我什么都不知道,除了,或许关于性爱的天性」。那确实是因为苏格拉底的这个杰出的功能,本来应该是第一个功能,构想欲望的真实的特质是什么的东西。

(19) And it is exactly for that reason that beginning from this
revelation up to Freud, desire as such in its function, desire
qua the very essence of man as Spinoza says – and everyone knows
what that means, man in Spinoza, is the subject, is the essence
of the subject – that desire remained throughout this respectable
number of centuries a function that is half, three quarters, four
fifths hidden in the history of knowledge.

确实是因为那个理由,从这个启示开始,一直到弗洛依德,欲望的本身在它的功能里,欲望作为人的本质,如同史宾诺莎所说—众所周知那是什么意思。史宾诺莎所谓的人,就是主体,就是主体的本质。经历无数的可敬的世纪,欲望始终是一半的功能,四分之三,五分之四隐藏在知识的历史的功能。

The subject involved, the one whose track we are following is the
subject of desire and not the subject of love for the simple
reason that one is not the subject of love: one is ordinarily,
one is normally its victim, it is completely different.
In other words, love is a natural force, this is what justifies
what is called Freud’s zoological point of view. Love, is a
reality, it is for this reason moreover that I tell you “the Gods
are real”. Love is Aphrodite who strikes. It was very well
known in antiquity. This astonished nobody.

参与的主体,我们正在追踪的这个主体,就是欲望的主体,而不是爱的主体。理由很简单,我们并不是爱的主体:通常来说,正常来说,我们是欲望的主体的受害者。爱的主体完全不同。换句话说,爱是自然的力量。这是让所谓的弗洛依德的动物园学的观点能够自园其说的东西。爱是一种现实。而且,因为这个理由,我告诉你们「众神是真实的」。爱就是让人刻骨铭心的爱神。在古代,它是家喻户晓。没有对此大惊小怪。

You will allow me a very nice play on words. It is one of my
most divine obsessionals who produced for me a few days ago:
“l’affreux doute de 1’Hermaphrodite” (the awful doubt of the
Hermaphrodite). I mean that I can do nothing less than think
about it since obviously things have happened which have made us
slide from Aphrodite to awful doubt.

请你们让我玩弄一下文字遊戏。那是几天前,我的一位最具神性的妄想症个案跟我产生的文字遊戏:「对于雌雄同体的强烈怀疑」。我的意思是,我能够做的,实实在在就是思维它。因为显而易见地,事情已经发生,让我们对性爱有强烈的怀疑。

(20) I mean: there is much to be said in favour of Christianity,
I could not support it too much and especially as regards the
disengaging of desire as such.

我的意思是:有很多能够被说用来赞同基督教。我对基督教,无论如何支持也不过分。特别是关于脱离欲望的自身。

I do not want to deflower the subject too much, but I am
determined on this point to put all sorts of considerations
before you. That all the same to obtain this most praiseworthy
of ends, this poor love should have been put in the position of
becoming a commandment, is all the same to have dearly paid for
the inauguration of this research, which is that of desire.
We of course, all the same, as analysts, should know how to
summarise a little bit the question about the subject, that what
we have well and truly advanced about love, is that it is the
source of all evil. That makes you laugh.

我不想要过分贬抑主体的光彩。但是针对这一点,我决心将各色各样的考虑放置在你们面前。为了仍然要获得这个最值得赞赏的目的,这个可怜的爱本来应该被放置在成为一个信条的位置。这仍然是本来应该付出昂贵的代价,才能开始这个研究。那就是欲望的研究。当然,作为精神分析家,我们仍然应该知道如何稍微总结一下关于主体的这个问题。关于爱,我们曾经确实有所进展的东西是,爱是所有的邪恶的来源。那让你们哈哈大笑。

The least conversation is there to demonstrate to you that the love of the
mother is the cause of everything. I am not saying that one is
always right, but it is all the same on this path that we do our
roundabout every day. It is what results from our daily experience.

这段无关紧要的谈话在那里,是要跟你们证明:母亲的爱是一切事情的原因。我并不是在说:爱总是正确。但是爱仍然是在这条途径,我们每天绕来绕去的途径。爱是我们日常经验所造成的结果。

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Aion 204

December 22, 2014

Aion 204
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

320 The splitting of the Original Man into husband and wife
expresses an act of nascent consciousness; it gives birth to a pair
of opposites, thereby making consciousness possible. For the
beholder of the miracle, Mary, the vision was the spontaneous
visualization or projection of an unconscious process in herself.
Experience shows that unconscious processes are compensatory
to a definite conscious situation. The splitting in the vision
would therefore suggest that it is compensating a conscious condition
of unity. This unity probably refers in the first place to
the figure of the Anthropos, the incarnate God, who was then in
the forefront of religious interest. He was, in Origen’s words,
the “Vir Unus,” 70 the One Man. It was with this figure that
Mary was confronted in her vision.

原初的人分裂成为丈夫与妻子,表达了初生的意识的行动。它产生一对的对立,因此让意识成为可能。对于这个奇迹的注视者,玛丽,这个幻景她自己的无意识的过程的自动自发的拟想或投射。精神分析经验显示:无意识的过程对于明确的意识的情况,具有补偿作用。幻景里的分裂因此将会暗示着:它正在补偿一个统合的意识的情况。这个统合首先可能提到人体形状的神的人物,这位具体化身的上帝。他因此处于宗教興趣的前端。用奥利根的话来说,他当时是这个「一」的人。玛丽在她的幻景里,面对的就是这个人物。

If we assume that the recipient
of the vision was in reality a woman—an assumption that is
not altogether without grounds—then what she had been missing
in the pure, deified masculinity of Christ was the counterbalancing
femininity. Therefore it was revealed to her: “I am both,
man and woman.” This psychologem is still incorporated today
in the Catholic conception of Christ’s androgyny as the
“Virgo de Virgine,” though this is more a sententia communis
than a conclusio. Medieval iconography sometimes shows Christ
with breasts, in accordance with Song of Solomon 1:1: ‘For
thy breasts are better than wine” (DV).

假如我们假设,幻景的接受者实际上是一位女人—这种假设并不完全没有根据—那么,在基督的这个纯粹而神性化的男性里,她始终是失落的东西,就是作为相对平衡的女性。因此,她接受的启示是:「我两者兼具,男人与女人」。这种心理情结今天依旧被合并在基督雌雄同体的天主教的观念里,作为是「处女」,虽然这是神学的推论,而非是结论。中世纪的偶像学有时显示基督具有乳房,以符合「索罗门之歌」第1:1:「对于你,乳房比酒还好。」

In Mechthild of Magdeburg,
the soul remarks that when the Lord kissed her,71 he had,
contrary to expectation, no beard. The tokens of masculinity
were lacking. Mechthild had a vision similar to Mary’s, dealing
with the same problem from a different angle: she saw herself
transported to a “rocky mountain” where the Blessed Virgin
sat, awaiting the birth of the divine child. When it was born,
she embraced it and kissed it three times. As the text points out,
the mountain is an allegory of the “spiritualis habitus,” or
spiritual attitude. “Through divine inspiration she knew how
the Son is the innermost core [medulla] of the Father’s heart.”
This medulla is “strengthening, healing, and most sweet”; God’s
“strength and greatest sweetness” are given to us through the
Son, the “Saviour and strongest, sweetest Comforter,” but “the
innermost [core] of the soul is that sweetest thing.” 72 From this
it is clear that Mechthild equates the “medulla” with the
Father’s heart, the Son, and the inner man. Psychologically
speaking, “that sweetest thing” corresponds to the self, which is
indistinguishable from the God-image.

在马得伯格的梅奇塞得书里,灵魂谈论说:当上帝吻她时,出乎意料之外,他没有胡须。男性的表征是欠缺的。梅奇塞得拥有的幻景,跟玛丽的幻景大同小异,从不同的角度,具有相同的难题:她看见她自己被运送到一个「岩石山上」。在那里,被赐福的处女端坐著,等待神性小孩的诞生。当神性小孩诞生时,她拥抱它,然后吻它三次。文本指出:山水「精神住所」或是精神态度的寓言。「通过神性的启发,她知道圣子是天父的最内在的核心。」这个核心是「产生力量,疗愈,与最为甜蜜」。上帝的「力量与最伟大的甜蜜」,通过圣子被给予我们。圣子是「拯救者,最强壮,最甜蜜的安慰者」,但是「灵魂的最内在的核心才是那个最甜蜜的东西。」从这里,显而易见,梅奇塞得将「内在核心」等同于天父的心,圣子,与内在的人。从心理学而言,这个「最甜蜜的东西」跟自性是一致的。自性跟上帝-意象无法区别。

There is a significant difference between the two visions.
The antique revelation depicts the birth of Eve from Adam on
the spiritual level of the second Adam (Christ), from whose side
the feminine pneuma, or second Eve, i.e., the soul, appears as
Christ’s daughter. As already mentioned, in the Christian view
the soul is interpreted as the Church: she is the woman who
“embraces the man” 73 and anoints the Lord’s feet. Mechthild’s
vision is a continuation of the sacred myth: the daughter-bride
has become a mother and bears the Father in the shape of the
Son.

在这两个幻景之间,有一个重大的差异。古代的启示描绘夏娃从亚当的胁边诞生,是第二位亚当(基督)的精神的层次上。这位女性的夏娃,也就是灵魂,出现作为基督的女儿。我们已经提过,从基督教的观点,灵魂被解释作为教会:她是「拥抱这个人」的女人,然后她替基督的脚塗油膏。梅奇塞得的幻景是神圣神话的延伸:女儿-新娘已经成为母亲,并且生下儿子的形状的父亲。

That the Son is closely akin to the self is evident from the
emphasis laid on the quaternary nature of Christ: he has a
“fourfold voice” (quadruplex vox),7* his heart has four kinds
of pulse, 75 and from his countenance go forth four rays of
light. 76 In this image a new millennium is speaking. Meister
Eckhart, using a different formulation, says that “God is born
from the soul,” and when we come to the Cherubinic Wanderer
77 of Angelus Silesius, God and the self coincide absolutely.
The times have undergone a profound change: the procreative
power no longer proceeds from God, rather is God born from
the soul. The mythologem of the young dying god has taken on
psychological form—a sign of further assimilation and conscious
realization.

儿子酷似自性这一点是显而易见,根据对于基督的四分图的特性,所给予的强调:他具有「四重的声音」,他的心具有四重的脉搏,从他的脸孔焕发出四道光辉。在这个意象里,新的千禧年正在言说。欧克哈德牧师使用一个不同的说明:「上帝从灵魂诞生,」当我们读到安吉鲁 希力西思的Cherubinic Wanderer:上帝与自性绝对符合一致。这些时刻曾经经历深奥的改变:繁殖的力量不再从上帝继续下去。而是,上帝从灵魂诞生。年轻的垂死的神的神话具有心理学的形态—这是更进一步吸收与实践意识的迹象。

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Identification 59

December 21, 2014

Identification 59
认同

Jacques Lacan
雅克 拉康

21.2.62 X 8

(15) All this having been said, it remains indeed that there are
still all the same quite a few people whom that does not frighten
and that, as a consequence, it is not crazy – let us say simply,
I am forced to tackle the thing like that, since after all,
nobody has said it like that, when I will have said it two or
three times to you, I think that this will end up by becoming
quite obvious to you – it is not crazy to think that in the case
of the beings who cannot have a normal, satisfying relationship I
mean of desire with the partner of the opposite sex: not alone
does it not frighten him, but it is precisely this which is
interesting namely that it is not because the penis is not there
that the phallus is not there. I would even say on the contrary.

当我们说完所有这一切,的确,问题始终是,仍然还是有许多人并没有惊吓到,结果,这并不疯狂—让我们仅是这样说。我不得不克服像这样的事情,因为,毕竟,没有曾经像那样说过它。当我将来再跟你们说上两三次时,我认为,对你们而言,结果将会是显而易见—假如我们这样认为,这并不疯狂。例如,那些无法拥有正常,令人满足的关系的那些人们,我指的是欲望的正常,令人满足的关系,跟异性的伴侣。这不单并没有让他感到惊吓,而且耐人寻味的确实就是这个。也就是说,并不因为阴茎不在那里,阳具就不在那里。我甚至要说,恰恰相反。

Which allows there to be rediscovered at a number of crossroads
this in particular that what desire seeks is less the desirable
in the other than the desiring, namely what is lacking in him,
and there again I would ask you to recall that it is the first
aporia, the first abc of the question, as it begins to be
articulated when you open this famous Symposium which seems to
have traversed the centuries only for the theology that can be
constructed around it. I am trying to make something else of it,
namely to make you grasp that on every line, what is spoken of
effectively is what is in question, namely Eros.

这让许多的十字路口重新有可能被重新发现,特别是这个十字路口:欲望所寻求的东西,与其说是他者身上可被欲望的东西,不如说是这个欲望的东西,也就是,他身上所欠缺的东西。在那里,我再次要求你们回想一下,就是这个第一个僵局,这个问题的初步,当它开始被表达,当你们打开这本著名的柏拉图的「会饮篇」。它似乎已经流传了好几世纪,让神仙能够环绕它被建构。我正在尝试让它成为某件其他的东西。换句话说,我正在尝试让你们理解,在每一行,有效地被谈论的东西,就是被质疑的东西,也就是性爱。

I desire the other as desiring and when I say as desiring, I did
not even say, I deliberately did not say as desiring me: because
it is I who desire, and desiring desire, this desire could only
be desire for me if I rediscover myself at this turning point
(16) where of course I am, namely if I love myself in the other,
in other words if it is myself that I love.

我欲望他者,作为欲望。当我说作为欲望,我甚至并没有说,我刻意并没有说,作为欲望我:因为是我在欲望,欲望这个欲望。这个欲望仅能够是对我的欲望,假如我重新发现我自己,在这个转捩点。当然,我正在这个转捩点。换句话说,假如我在他者身上爱恋我自己,也就是说,假如是我自己在爱恋。

But then, I am abandoning desire. What I am in the process of
accentuating, is this limit, this frontier which separates desire
from love: which does not mean, of course, that they do not
condition it in all sorts of ways – this is even the whole drama
here – as I think ought to be the first remark that you should
make to yourselves about your experience as an analyst, it being
well understood that it happens as it does to many other subjects
at this level of human reality and that it is often the common
man who is closest to what I would call on this occasion the
bone. What is to be desired is obviously always what is lacking,
and it is indeed for that reason that in French desire is called
desidorium which means regrets.

但是,那样,我正在放弃欲望。我正处于强调的过程的东西,是这个限制,这个边界,分开欲望与爱的边界:当然,这并不意味着,它们并没有以各色各样的方式来制约它—这甚至是在此的整个的戏剧。如同我认为,它应该是第一个谈论,你们应该跟你们自己发表的谈论,关于你们作为精神分析家的你们的经验。大家充分理解:对于许多其他的主体,它确实发生过,在人类现实的这个层次。经常就是这位普通的人,他最靠近我在这个场合所谓的骨头。所应该被欲望的东西,显而易见,总是正在欠缺的东西。确实是因为这个理由,在法文,欲望被称为是意味在遗憾的欲望的东西。

And this also connects up with what I accentuated last year as
being the point always aimed at by the ethics of the passions,
which is to bring about, I am not saying this synthesis, but this
conjunction regarding which it is a question of knowing whether
precisely it is not structurally impossible, if it does not
remain an ideal point outside the limits of the working drawing,
which I called the metaphor of true love, which is the famous
the eron substituting himself, the désirer
substituting himself for the desired at this point, and through
this metaphor equivalent to the perfection of the lover as it is
also articulated in the Symposium, namely this reversal of this
(17) whole property of what one could call:

这也跟我去年所强调的东西息息相关,作为总是被目标朝着激情的伦理学的点。激情的伦理学应该导致,我并不是说导致这个综合,而是导致这个联结。关于这个联结,问题确实是要知道,它在结构上是否确实是不可能。即使它始终并不是这个理想的点,外在于这个正在运作的绘图的限制。我称这个正在运作的绘图,为真实的爱的隐喻。那就是著名的eron替换它自己,这位欲望者,以他自己替换在这个点的被欲望者。通过这个相等于是恋人的完美的隐喻,因为它也在「会饮篇」被表达。换句话说,我们所能够称为的东西的这个整个特性的逆转:

the naturally
loveable, the heartbreak in love which puts everything that can
be desirable in itself outside the range of lovingness, as I
might say, this noli me amare, which is the true secret, the true
final word of the ideal passion of this courtly love whose term,
which has so little to do with the present, I placed for very
good reasons, I mean however confusing it has become, at the
horizon of what I articulated last year, preferring to substitute
for it as more present, more exemplary this order of experience,
for its part not at all ideal, but perfectly accessible, which is
our own under the name of transference and which I illustrated
for you, already showed, illustrated in the Symposium under this
quite paradoxical form of a properly speaking analytic
interpretation by Socrates after the long mad exhibitionistic
declaration, indeed, the analytic rule applied at full tilt to
the discourse of Alcibiades.

这个自然的可爱之物,爱恋的令人伤心之物。它让每样在自身能够被欲望的东西,外在于爱恋的范围之外。我不妨说,这个noli-me-amare,它是这个真实的秘密,这个骑士之爱的理想的激情的真实的最终真理。骑士之爱这个术语,跟目前没有多大的关系,我放置这个术语,理由非常充分。我的意思是,无论它多么令人混淆,在我去年表达的东西的视阔,我比较喜欢用经验的这个秩序来替换它,作为更加现在,更加典范。就它自身而言,它根本就不理想,而是非常可以被接近。在移情的名义之下,这是我们自己的经验的秩序。我跟你们说明过这个经验的秩序,在「会饮篇」,它已经被显示,被说明,贴切地说,是对苏格拉底的分析的解析,这个相当悖论的形式之下。经过漫长而暴露的宣称之后,这个分析充分倾斜地运用到阿西比底斯的辞说。

No doubt, you have been able to retain the irony implicitly
contained in something which is not hidden in the text, which is
that the one whom Socrates desires at the time for the beauty of
the demonstration is Agathon, in other words, the deconograph,
the pure spirit, the one who speaks about love in the way in
which one ought no doubt speak about it by comparing it to peace
on the waves, in a frankly comic tone, but without doing it
deliberately, and even without noticing it.

无可置疑,你们始终能够保留这个暗含在某件东西里的这个反讽。这个东西并没有隐藏在文本里,苏格拉底欲望的这个人,在当时是欲望展示的美,那就是阿甘丰。换句话说,这个纯洁的精神,言说关于爱的这个纯洁的精神。无可置疑,我们应该以这种方式言说它。凭借将它比喻为波浪上面的平静,用坦白滑稽的语调。但是没有刻意地做它,甚至没有注意到它。

In other words what does Socrates mean?

Why would Socrates not love Agathon if precisely stupidity, like
(18) M Teste, is precisely what he is lacking. Stupidity is not
my strong point, it is a teaching, because that means – and this
then is articulated literally – to Alcibiades: “my dear friend,
talk on, because it is him that you also love”.

换句话说,苏格拉底是什么意思?
为什么苏格拉底不爱阿甘丰?假如愚蠢确实就是他所欠缺的东西,像M Teste一样。愚蠢并不是我的强项,愚蠢是一种教训,因为那意味着—这实质上当时被表达—针对阿西比底斯:「我亲爱的朋友,请继续说下去,因为你爱的,也是他。」

It is for Agathon this whole long discourse. Only, the difference, is that
you for your part do not know what is in question: your strength,
your mastery, your riches lead you astray, and in effect, we know
enough about the life of Alcibiades to know that few things were
lacking to him in the most extreme order of what one can have.
In his own way very different to that of Socrates, he also was
nowhere. Received moreover with open arms wherever he went,
people always too happy to make such an acquisition. A certain
atopia was his lot.

这整个的漫长的辞说,就是为了阿甘丰。只是,差异在于,就你们而言,你们并不知道所被质疑的东西:你们的力量,你们的掌控,你们的财富,导致你们迷失。实际上,我们充分知道,关于阿西比底斯的生活,所以我们知道,在我们能够拥有的东西的最极端的秩序里,他没有几样东西是欠缺的。他自己的方式不同于苏格拉底的方式,他也是没有什么不同。而且,无论他去到哪里,他到处受到欢迎,人们总是非常乐于结识他。某种的敏感就是他的命运。

He himself was too much of a burden. When
he came to Sparta, he found simply that he was doing a great
honour to the King of Sparta – this is reported in Plutarch,
clearly articulated – by having a child with his wife for
example, this to give you the style of the man, this is the least
of it, there are some really hard men around.

他自己是太过沉重的负担。当他来到斯巴达,他仅是发现,他正在对斯巴达国王表示崇高敬意—在普鲁塔奇书里,这被报导,清楚地被表达—譬如,他跟妻子生了一个小孩。这是要让你们知道这个人的风格,这是最枝节末节,四周还有一些确实不好相处的人们。

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

Aion 202

December 20, 2014

Aion 202
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

4
The fact that not only the Gnostic Logos but Christ himself
was drawn into the orbit of sexual symbolism is corroborated by
the fragment from the Interrogationes maiores Mariae, quoted
by Epiphanius.60 It is related there that Christ took this Mary
with him on to a mountain, where he produced a woman from
his side and began to have intercourse with her: “. . . seminis
sui defluxum assumpsisset, indicasse illi, quod oporteat sic
facere, ut vivamus.” 61 It is understandable that this crude symbolism
should offend our modern feelings. But it also appeared
shocking to Christians of the third and fourth centuries; and
when, in addition, the symbolism became associated with a
concretistic misunderstanding, as appeared to be the case in certain
sects, it could only be rejected. That the author of the
Interrogationes was by no means ignorant of some such reaction
is evident from the text itself. It says that Mary received such a
shock that she fell to the ground. Christ then said to her:
“Wherefore do you doubt me, O you of little faith?” This was
meant as a reference to John 3:12: “If I have told you earthly
things and you do not believe, how can you believe if I tell you
heavenly things?” and also to John 6 : 54: “Unless you eat the
flesh of the Son of man and drink his blood, you have no life in
you.”

不但是诺斯替教派的逻各斯,而且基督自己,都被吸引进人性象征的轨道。这个事实更加被推波助澜,因为 阿皮费尼亚引述的“玛丽亚轶闻“。根据里面描述,耶稣带着这位玛丽亚跟他到山上,在那里,他从他身边产生一位女子,然后开始与她性交:可以理解到,这种粗俗的象征主义竟然冒犯我们现代的情感。但是第三世纪与第四世纪的基督徒也甚感惊吓。除外,这个象征主义跟具体表现的误解息息相关。如同在某些教派,似乎就是这个情况。它就是仅能被排斥。“玛丽亚轶闻“的作者并非不知道某些这样的反应,从文本自身来看是显而易见。据说,玛丽接受这样的惊吓,以致于她昏倒在地。基督然后对他说:「你为什么怀疑我? 啊,你的信心那么薄弱?」这段话在约翰全书第3:12章节被提到:「假如我曾经告诉你们世间的事物,而你们不相信。假如我告诉你们天堂的事物,你们如何能相信?」而且,也提到约翰全书6 : 54章节:「除非你们吃人子的肉,饮他的血,你们身上没有生命。」

3*5 This symbolism may well have been based, originally, on
some visionary experience, such as happens not uncommonly
today during psychological treatment. For the medical psychologist
there is nothing very lurid about it. The context itself
points the way to the right interpretation. The image expresses
a psychologem that can hardly be formulated in rational terms
and has, therefore, to make use of a concrete symbol, just as a
dream must when a more or less “abstract” thought comes up
during the abaissement du niveau mental that occurs in sleep.
These “shocking” surprises, of which there is certainly no lack
in dreams, should always be taken “as-if,” even though they
clothe themselves in sensual imagery that stops at no scurrility
and no obscenity. They are unconcerned with offensiveness,
because they do not really mean it. It is as if they were stammering
in their efforts to express the elusive meaning that grips
the dreamer’s attention.62

这个象征很有理由原先生根据某个幻象的经验,如同今日在心理治疗期间,相当寻常发生的事情。对于医学的心理学家,这里面没有什惊悚的地方。内文的本身指示正确诠释的途经。这个意象表达一种心理状态,它很难用理性的术语来说明。因此,它必须使用具体的象征。正如一场梦必须用具体的象征,当相当“抽象“的思想出现,在发生于睡眠里的「无意识活跃,让自我的精神弱化」。
这些“令人惊吓“的惊喜,在梦里确实并不罕见。它们总是被认为是”好像“,即使它们用感官的意象装扮自己。这些感官的意象并不忌讳粗俗与下流。它们无所顾忌于冒犯。因为它们确实没有冒犯之意。好像他们吞吞吐吐谈出,由于努力要表达作梦者的注意力被吸引的那个闪烁的意义。

The context of the vision (John 3:12) makes it clear that
the image should be taken not concretistically but symbolically;
for Christ speaks not of earthly things but of a heavenly or
spiritual mystery—a “mystery” not because he is hiding something
or making a secret of it (indeed, nothing could be more
blatant than the naked obscenity of the vision!) but because its
meaning is still hidden from consciousness.

幻景的内文(约翰全书第3:12章节)清楚表示:这个意象应该被看待,不是具体表现方式,而是象征方式。因为基督谈论的并不是世间事物,而是天堂或精神的神秘—倒不是因为他隐藏某件东西,或将它当作秘密,而显得神秘(的确,还有什么比这个幻景的赤裸裸的下流更加明目张胆?)但是因为它的意义依旧隐藏无法知道。

The modern method
of dream-analysis and interpretation follows this heuristic rule.63
If we apply it to the vision, we arrive at the following result:

1. The mountain means ascent, particularly the mystical,
spiritual ascent to the heights, to the place of revelation where
the spirit is present. This motif is so well known that there is no
need to document it.

现代的梦的分析的方法与阐释遵循着这个解经的规则。假如我们运用这个规则到这个幻景,我们获得以下的结果:
一、山意味着上升,特别是神秘的,精神的上升,到达高处,到达启示的地方。在那里,精神出现。这个母题是如此众所周知,以致于没有需要记录下来。

2. The central significance of the Christ-figure for that
epoch has been abundantly proved. In Christian Gnosticism it
was a visualization of God as the Archanthropos (Original Man
= Adam), and therefore the epitome of man as such: “Man
and the Son of Man.” Christ is the inner man who is reached by
the path of self-knowledge, “the kingdom of heaven within
you.” As the Anthropos he corresponds to what is empirically
the most important archetype and, as judge of the living and
the dead and king of glory, to the real organizing principle of the
unconscious, the quaternity, or squared circle of the self.85
In saying this I have not done violence to anything; my views
are based on the experience that mandala structures have the
meaning and function of a centre of the unconscious personality.
66 The quaternity of Christ, which must be borne in mind
in this vision, is exemplified by the cross symbol, the rex gloriae,
and Christ as the year.
In saying this I have not done violence to anything; my views
are based on the experience that mandala structures have the
meaning and function of a centre of the unconscious personality.
66 The quaternity of Christ, which must be borne in mind
in this vision, is exemplified by the cross symbol, the rex gloriae,
and Christ as the year.

二、 对于那个时代,基督-人物的中心的意义曾经丰富地被证明。在基督教的诺斯教派,它是上帝的拟想,作为是神的人像化(原初的人=亚当)。因此,人自身的轮廓是:「人与人之子」。基督就是凭借理解自性的途径而到达的内在的人。「在你自身之内的天堂的王国」。作为神性人像,他符合经验的最重要的原型。作为荣耀的生者,死者与国王,他符合无意识的真实的组织的原则,四分图或自性的方形圆圈。当我这样说,我并没有对于任何事情施加暴力。我的观点的根据这个经验:曼陀罗的结构拥有无意识人格的中心的意义与功能。基督的四分图,在这个幻景里,必须被记在心里。它以十字象征作为典范,基督作为年。

3. The production of the woman from his side suggests that
he is interpreted as the second Adam. Bringing forth a woman
means that he is playing the role of the Creator-god in Genesis.67
Just as Adam, before the creation of Eve, was supposed by various
traditions to be male /female,68 so Christ here demonstrates
his androgyny in a drastic way.69 The Original Man is usually
hermaphroditic; in Vedic tradition too he produces his own
feminine half and unites with her. In Christian allegory the
woman sprung from Christ’s side signifies the Church as the
Bride of the Lamb.

三、 从基督的胁边产生这位女人暗示着:基督被解释为第二个亚当。产生一个女人意味着:他正在扮演创世纪的创造主的角色。正如亚当在夏娃的被创造之前,被各色各样的传统认为是男性兼女性,在此的基督以强烈的方式证明他的雌雄同体。原初的人通常是雌雄同体。在威迪克的传统里,他也产生他自己的女性的一半,然后跟她结合一体。在基督教的寓言,这位女人从基督的胁边蹦跳出来,意味着教会,作为绵羊的新娘。

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

Identification 58

December 19, 2014

Identification 58
认同

Jacques Lacan
雅克 拉康

21.2.62 X 7
The schema is the following: subject
It concerned what Freud speaks to us about at this level of the
“Introduction to narcissism” namely that we love the other from
the same humid substance as the one of which we are the
(13) reservoir, which is called libido, and that it is in so far
as it is here that it can be there (see the schema) namely
surrounding, swamping, wetting the object in front.

这个基模如下:主体
它关系到弗洛依德跟我们谈论的东西,在「自恋的导引」的层次。我们爱这位他者,才能够相同的潮湿的物质,因为我们是这个潮湿物质的储存所。它被称为是力比多。因为就在这里,它能够在那里(参照这个基模)。换句话说,环绕,淹没,弄湿前面的客体。

The referring of love to humidity does not come from me, it is in
the Symposium which we gave a commentary on last year.
The moral is: this metaphysics of love – because this is what is
involved – the fundamental element of Liebesbedingung, of the
condition of love, the moral is: in a certain sense I only love –
what is called loving, what we call here loving, there is also
the matter of what exists as a remainder beyond love, therefore
what is called loving in a certain fashion – I only love my body,
even when I transfer this love onto the body of the other. Of
course a good amount of it still remains on my own. It is even
indispensable, up to a certain point, even if only in the extreme
case of what must of course function autoerotically, namely my
penis, to take for simplicicity the androcentric point of view.
There is no problem about this simplification, as you will see,
because this is not what interests us.

爱提到潮湿并非我首创。而是在去年我们给予评论的柏拉图的「会饮篇」。它的寓意是:爱的这个形上学—因为这是所被牵涉的东西—爱的条件的基本的因素。这个寓意是:我仅是从某个意义爱—所谓的爱,我们在此所谓的爱,问题是所存在的东西,作为超越爱的剩余物,因此,以某种方式所谓的爱—我仅是爱我的身体,甚至当我将这个爱转移进入他者的身体。当然,很多数量的爱还保持在我自己身上。这甚至是无可免除的,直到某个时刻,即使在极端的例子,当然会有自动性欲的东西。换句话说,我的阴茎。将性爱中心的观点,单纯化。关于这个单纯化,并没有什么问题。你们将会看见,因为这并不是我们感到興趣的东西。

What interests us is the phallus. Now, I proposed to you
implicitly, if not explicitly in the sense that it is even more
explicit now than last year, I proposed to you to define with
respect to what I love in the other who for his part is subject
to this hydraulic condition of the equivalence of the libido,
namely that when it increases on one side, it increases also on
the other, what I desire, what is different in what I experience,
(14) is what in the form of pure reflection of what remains
invested of me whatever the circumstances is precisely what is
lacking to the body of the other in so far as it is constituted
from the point of view of desire by this impregnation of the
humidity of love, at the level of desire, this body of the other,
at least however little I love it, only takes on a value
precisely from what it lacks, and it is very precisely for that
reason that I was going to say that heterosexuality is possible,
because we have to understand one another.

我们感到興趣的东西是阳具。现在,我跟你们暗示地建议,即使不是明白建议。现在比去年更加明白。我跟你们建议要定义,关于我所爱的东西,在他者身上。就他而言,他者就是力比多的相等物的水力推动的情况。换句话说,当它在某方面增加,它也在另一方面增加。我所欲望的东西,在我经验之物属于不同的东西,以纯粹反思的形式,仍然是我被投注的东西。无论是怎样的情况,那确实是他者的身体所欠缺的东西。从欲望的观点,它由爱的潮湿的宝满所组成,在欲望的层次,他者的这个身体。至少,无论我多么少爱它,它仅是成为于种价值,确实是根据它所欠缺的东西。确实是因为那个理由,我将要说:异性恋是可能的,因为我们必须互相了解。

If it is true, as analysis teaches us, that it is the fact that
the woman is effectively castrated from the penile point of view
which frightens some people, if what we say there is not at all
nonsensical – and it is not at all nonsensical because it is
obvious, one meets it at every turn in neurotics – I insist: I
am saying that it is well and truly there that we have discovered
it, I mean that we are sure because it is there that the
mechanisms operate with such subtlety that there is no other
hypothesis possible to explain the way in which the the neurotic
establishes, constitutes his hysterical or obsessional desire.

假如这是真实,如同精神分析教导我们。从阴茎的观点,女人实际上是被阉割的这个事实,惊吓到某些人们。假如我们在那所说的东西,并非完全没有意义。它并非完全没有意义,因为显而易见,我们在神经症者身上经常遇到它。我坚持:我正在说,确实就是在那里,我们已经发现它。我的意思是,我们确定,因为在那里,这些心理机制如此微妙地运作,以致没有其他可能的假设可以解释神经症者建立的方式。神经症者形成他的歇斯底里或妄想症的欲望。

Which will lead me this year to articulate completely for you the
meaning of the desire of the hysteric as well as that of the
obsessional, and very quickly, because I would say that up to a
certain point, it is urgent. If this how things are, it is even
more conscious in the homosexual than in the neurotic: the
homosexual tells you himself because it has all the same a very
painful effect on him to be confronted with this being without a
penis. It is precisely because of this that we cannot trust it
all that much and moreover, we are right. It is for this reason
that I take my reference from the neurotic.

今年这将引导我跟你们完整地表达歇斯底里症者的欲望的意义,以及妄想症者的欲望的意义。非常快速地,因为我经常说,直到某个时刻,那非常紧急。假如这就是事情的状况,在同性恋者身上,那更是会被意识到,比起在神经症者身上:同性恋者告诉你们他自己,因为它仍然对他产生令人痛苦的影响,假如他面临这个没有阴茎的生命实存。那确实是因为这个,我们无法信任它那么多的东西。而且,我们是正确的。因为这个理由,我从神经症者身上获得我的关联。

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

Aion 199

December 19, 2014

Aion 199
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

311 The Naassenes themselves considered Naas, the serpent, to
be their central deity, and they explained it as the “moist substance,”
in agreement with Thales of Miletus, who said water
was the prime substance on which all life depended. Similarly,
all living things depend on the Naas; “it contains within itself,
like the horn of the one-horned bull, the beauty of all things.”
It “pervades everything, like the water that flows out of Eden
and divides into four sources” (apxas). “This Eden, they say, is
the brain.” Three of the rivers of Paradise are sensory functions
(Pison = sight, Gihon = hearing, Tigris = smell), but the
fourth, the Euphrates, is the mouth, “the seat of prayer and the
entrance of food.” As the fourth function it has a double significance,
42 denoting on the one hand the purely material activity
of bodily nourishment, while on the other hand it “gladdens,
43 feeds, and forms [xapaKT-qpi&i] the spiritual, perfect [tc’Aoov]
man.” 44 The “fourth” is something special, ambivalent—
a daimonion. A good example of this is in Daniel 3 : 24L, where
the three men in the burning fiery furnace are joined by a
fourth, whose form was “like a son of God.”

拿森尼斯人自己认为拿斯,这条蛇,是他们的中心的神。他们解释它,作为是「最潮湿的物质」,跟密立塔斯的泰利斯的意见一致。泰利斯说:水是一切生命依靠的原初的物质。同样地,所有的生物依靠拿斯神,它在它自身之内,包括万物的美丽,就像是独角牛的角。它「瀰漫一切东西,就像水从伊甸园流出,并且区分进入四个来源」。「据说,这个伊甸园就是脑」。天堂的三条河流是感官的功能(皮森河=视觉,基虹河=听觉,泰格立斯河=嗅觉。但是第四条河流,欧拉提斯河是嘴巴,「祈祷的位置与食物的入口。」作为第四个功能,它具有双重的意义。一方面,它指明身体营养的纯粹物质的活动。另一方面,它「使精神,完美的人欢喜,餵食,与形成」。这第四条河流是某件特别,爱恨交加的恶灵。有关它的一个好例子就是丹尼尔第3:24章节。在那里,三个人处于熊熊燃烧的火炉里,再加入第四个人,他的形状「像是上帝的儿子」。

3 1 * The water of the Euphrates is the “water above the firmament,”
the “living water of Which the Saviour spoke,” 45 and
possessing, as we have seen, magnetic properties. It is that
miraculous water from which the olive draws its oil and the
grape the wine. “That man,” continues Hippolytus, as though
still speaking of the water of the Euphrates, “is without honour
in the world.” 46 This is an allusion to the i-eAeios avOpuiros. Indeed,
this water is the “perfect man,” the pr/fia Beov, the Word
sent by God. “From the living water we spiritual men choose
that which is ours,” 47 for every nature, when dipped in this
water, “chooses its own substances . . . and from this water
goes forth to every nature that which is proper to it.” 48 The
water or, as we could say, this Christ is a sort of panspermia, a
matrix of all possibilities, from which the irvevixariKo? chooses
“his Osob,” his idiosyncrasy,49 that “flies to him more [quickly]
than iron to the magnet.”

欧拉提斯的水是「苍穹天空的水」,「救赎者谈论到的生命之水」。我们已经看出,它拥有磁性魔力的特质。就是从那个奇迹的水那里,橄榄油获得它的油,从葡萄获得酒。「那个人」,海普利塔斯继续说,好像他依旧在谈论欧拉提斯的水,「在世界上并无荣耀」。这是提到i-eAeios avOpuiros。 的确,这个水是「完美的人」,上帝送出的真理。
「从生命之水那里,我们作为精神的人们选择属于我们自己的东西」。因为当每个天性浸入这个水中,它选择它自己的物质。从这个水里,它前往每个适合于它的天下。我们能够说,这个水,或这位基督是一种的「生命起源于外太空理论」,各种可能性的基座。从这个基座,这个irvevixariKo 选择他的奥索波,他的怪癖。他的怪癖飞向他,比铁飞向磁石还要快速。

But the “spiritual men” attain their
proper nature by entering in through the “true door,” Jesus
Makarios (the blessed), and thus obtaining knowledge of their
own wholeness, i.e., of the complete man. This man, unhonoured
in the world, is obviously the inner, spiritual man, who
becomes conscious for those who enter in through Christ, the
door to life, and are illuminated by him. Two images are
blended here: the image of the “strait gate,” and that of
John 14 : 6: “I am the way, and the truth, and the life. No one
comes to the Father but through me.” 51 They represent an
integration process that is characteristic of psychological individuation.
As formulated, the water symbol continually coalesces
with Christ and Christ with the inner man. This, it seems
to me, is not a confusion of thought but a psychologically correct
formulation of the facts, since Christ as the “Word” is indeed
the “living water” and at the same time the symbol of the
inner “complete” man, the self.

但是这些「精神的人们」获得他们的合适的天性,凭借穿过耶稣,这位赐福者,这道「真实的门」进入,然后获得他们自己作为完整的人的完整性的知识。这个人,在世上并无荣耀,显而易见,他是内在的,精神的人。他为了所知,对于那些通过基督,这道生命之门进入并且受他启蒙的那些精神的人们。两个意象在此被混杂:「窄门」的意象,与约翰全书第14:6章节:「假如我就是道路,真理与生命。除了经过我,没有人亲近上帝。」他们代表作为心理个体化的特征的融合过程。如所阐述的,水的象征继续随着耶稣增加,而耶稣又随着内在的人增加。我觉得,这并不是混淆思想与心理学对于事实的正确阐述。因为基督作为「真理」,确实就是这个「生命之水」。同时,基督又是内在的「完整的」人,自性的象征。

3*3 For the Naassenes, the universal “Ground” is the Original
Man, Adam, and knowledge of him is regarded as the beginning of perfection and the bridge to knowledge of God.52 He is male/female; from him come “father and mother”; 53 he consists of three parts: the rational (vocpov), the psychic, and the
earthly (Xolk6v). These three “came down together into one man,
Jesus,” and “these three men spoke together, each of them from
his own substance to his own,” i.e., from the rational to the
rational, etc.

对于拿森尼斯人,这个普世的「基地」是原初的人,亚当。对于亚当的认识被认为是完美的开始,并且是对上帝的认识的桥梁。他是男性/女性。从他那里,「父亲与母亲「来临。他由三个部分组成:理性,心灵,与世俗。这三样一块进入一个人,耶稣。这三个人一块谈话,每一位都从他自己的物质到他自己的物质,譬如,从理性到理性,等等。

Through this doctrine Jesus is related to the
Original Man (Christ as second Adam). His soul is “of three
parts and (yet) one”—a Trinity.54 As examples of the Original
Man the text mentions the Cabiros 55 and Oannes. The latter
had a soul capable of suffering, so that the “figure (wkdo-fjia) of
the great, most beautiful and perfect man, humbled to a slave,”
might suffer punishment. He is the “blessed nature, at once
hidden and revealed, of everything that has come to be and
will be,” “the kingdom of heaven which is to be sought within
man” (lvr6^ avQp&icov), even “in children of seven years.” 56 For
the Naassenes, says Hippolytus, place the “procreative nature of
the Whole in the procreative seed.” 57

通过这个教义,耶稣跟原初的人息息相关(耶稣作为第位亚当)。他的灵魂属于「三个部分,外加一」,三位一体。作为原初的人的例子,这个文本提到卡比罗斯与奥尼斯。后者拥有一个能够遭受痛苦的灵魂。这样,这位伟大,最美丽与最完美的人,谦卑成为奴隶,他可能遭受惩罚。他是每样已经成为,与将会成为天堂王国的这个被赐福的天性,既被隐藏,又被启蒙。这个天堂王国在人的内部能够被寻求,甚至在「七岁小孩的身上」。海普利塔斯说,因为拿森尼斯人放置「完整性的繁殖的天性,在繁殖的种子里」。

On the face of it, this
looks like the beginnings of a “sexual theory” concerning the
underlying psychic substance, reminiscent of certain modern
attempts in the same vein. But one should not overlook the fact
that in reality man’s procreative power is only a special instance
of the “procreative nature of the Whole.” “This, for them, is
the hidden and mystical Logos,” which, in the text that follows,
is likened to the phallus of Osiris—”and they say Osiris is water.”
Although the substance of this seed is the cause of all things, it
does not partake of their nature.

表面看来,这看起来像是「性的理论」的开始,关于作为原理的心灵的物质,让人回想到某些现代某些相同性质的企图。但是我们不应该忽略这个事实:实际上,人的繁殖的力量仅是「完整性的繁殖的天性」一个特别的例子。对于他们,「这是隐藏与神秘的逻可斯」。在随后的文本里,这个逻可斯被比喻为奥西力士的阳具—「据说奥西力士是水」。虽然这个种子的物质是万物的原因,它并没有参与他们的天性。

They say therefore: “I become
what I will, and I am what I am.” For he who moves everything
is himself unmoved. “He, they say, is alone good.” 58 A further
synonym is the ithyphallic Hermes Kyllenios. “For they say
Hermes is the Logos, the interpreter and fashioner of what has
been, is, and will be.” That is why he is worshipped as the
phallus, because he, like the male organ, “has an urge [6p^?jv]
from below upwards.” 59

他们因此说:「我成为我将成为的生命,我现在是我生命的实存」。因为他能够移动万物,他自己却是不被移动。「据说,仅有他才是善」。更进一步的同义词是勃起的阳具,赫密斯 基伦尼奥斯。「因为据说赫密斯就是逻可斯,已经成为与将会成为的生命的诠释者与塑造者」。那就是为什么他被崇拜,作为阳具。因为他像男人的性器官,具有从底下往上挺直的欲望。

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

Identification 57

December 18, 2014

Identification 57
认同

Jacques Lacan
雅克 拉康

21.2.62 X 6

It is for this reason that Pichón’s remarks are very interesting
because they show us that in French, one sees the two elements of
negation operating so well, the relationship of the ne with the
pas, that one could say that French in effect has this privilege,
not unique moreover among other tongues, of showing that there is
no veritable negation in French.

因为这个理由,皮琼的谈论非常耐人寻味,因为它们跟我们显示,在法文,我们看见否定的这两个因素运作如此好,这个否定的关系,跟这个“不“的关系,以致于我们能够说,法文实际上拥有这个特权,而且不是在其他语言里面的独特性,这个特权显示:在法文里,没有可验证的否定。

What is curious moreover, is
that they do not see that if this is the way things are, it
should go a little bit further than the field of the French
domain, if one can express oneself in that way. It is, in
effect, very easy in all sorts of forms to understand that it is
necessarily the same everywhere given that the function of the
subject is not suspended at its root on the diversity of tongues.
It is very easy to see that the not at a certain moment of the
evolution of the English language is something like naught.

而且,耐人寻味的,他们没有看出,假如这是事情存在的方式,它应该比法文的领域更加深入。假我们以那种方式表达我们自己。实际上,以各色各样的形式,我们很容易理解,未必在每个地方,它都相同。假如我们考虑到,主体的功能并没有被悬置,在语言的多样性的根源。我们很容易看见,在英文语言的进化的某个时刻,这个「不」是某件像是零的东西。

Let us go back in order that I may reassure you that we are not
losing our goal. Let us begin again from last year from
Socrates, from Alcibiades and from the whole clique who, I hope,
provided a little diversion for you at that stage. It is a
matter of connecting this logical reversal about the function of
1 with something with which we have been dealing with for a long
time, namely desire; since because of the time that I have not
spoken to you about it it is possible that things have become a
little bit vague, I am going to give a little reminder which I
believe it is just the moment to give in this presentation, this
(12) year.

让我们回去,为了我可以让你们安心,我们并没有迷失我们的目标。让我们再次开始,从去年谈论苏格拉底开始,从谈论阿尔比底斯,从整个的圈内,我希望,他们供应一些娱乐,在这个阶段。问题是要连接这个逻辑的逆转,关于“1”的功能,用某件我们长久以来用来处理的东西。换句话说,欲望。因为时间的关系,我没有跟你们谈论到它。很有可能,这些事情已经变得稍微有点模糊。我将要给出一点提醒,我相信今年应该是用这个呈现给予。

As regards the following – as you remember, it is a
discursive fact, that it was in this way that I introduced the
question of identification last year, it was properly speaking,
when I tackled what ought to be constituted for us about the
narcissistic relationship as a consequence of the equivalence
put forward by Freud between narcissistic libido and object
libido.

关于底下—你们记得,这是一个辞说的事实。去年,以这种方式,我介绍认同的问题。贴切地说,当我克服对于我们应该被形成的东西,关于这个自恋的关系,作为是弗洛依德提出的自恋的力比多与客体的力比多的相得的结果。

You know how I symbolised it at the time: a little
intuitive schema, I mean something which is represented, a
schema, not a schema in the Kantian sense. Kant is a very good
reference. In French it is dull. M M …………. have
accomplished all the same quite a feat by turning the reading of
The Critique of Pure Reason, which it is absolutely not
unthinkable to say that from a certain angle can be read as an
erotic book, into something absolutely monotonous and dusty.
Perhaps thanks to my commentaries, you will manage, even in
French, to restore to it this sort of spice that it is not
exaggerated to say it involves.

你们知道,在当时我如何象征它:一个小小的直觉的基模。我的意思是,某件被代表的东西,一个基模,不是康德意涵的基模。康德是一个很好的指称。在法文,阅读康德很沉闷。M先生仍然完成一个相当的技巧,凭借将「纯粹理性的批判」的阅读,转化成为绝对单调而枯燥的东西。因为从某个角度而言,要将它当著色情书籍来阅读,绝对并非是匪夷所思的事情。或许,由于我的评注,即使是用法文,你们将会成功地给这部书恢复它的趣味。这并非是夸张,说这部书很有趣味。

In any case, I had always
allowed myself to be persuaded that it was badly written in
German, because first of all the Germans, with certain exceptions
have the reputation of writing badly, it is not true: The
Critique of Pure Reason is written as well as Freud’s books – and
that is no small thing.

无论如何,我总是让我自己能够被说服:用德文,这部书写得并不好。因为首先,所有的德国人具有写作不好的名声,除了某些例外。这并不真实:「纯粹理性的批判」写得跟弗洛依德的书一样的好。那可不是容易的事。

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