Archive for January, 2015

Aion XIV 257

January 30, 2015

Aion XIV 257

永恒纪元 第14章

THE STRUCTURE AND
DYNAMICS OF THE SELF

自性的结构Aion与动力

7
408 Our quaternio series could also be expressed in the form of
an equation, where A stands for the initial state (in this case the
Anthropos), As for the end state,and BCD for intermediate
states. The formations that split off from them are denoted In
each case by the small letters abed. With regard to the construction
of the formula, we must bear in mind that we are concerned
with the continual process of transformation of one and
the same substance.

我们四方体的系列也能够被表达,用方程式的形式。当A代表最初的状态(在这个情况,那就是神性人形)。至于最后的状态,BCD代表中介的状态。跟它们分裂开来的各种形状在每个情况被指明,用abcd这些小写字母。关于这个公式的建构,我们必须记住,我们关心的是某个类似的物质的转化的连续过程。

This substance, and its respective state of
transformation, will always bring forth its like; thus A will produce
a and B b; equally, b produces B and c G. It is also assumed
that a is followed by b and that the formula runs from left to
right. These assumptions are legitimate in a psychological
formula.

这个物质及其各别的转化的状态,将总是显示它的类似物。因此A将会产生小a及Bb;同样地,b产生B及cC。这也被假设是:a后面跟随b。这个公式从左边进行到右边。这些假设是合理的,在心理学的公式里。

409 Naturally the formula cannot be arranged in linear fashion
but only in a circle, which for that reason moves to the right,
A produces its like, a. From a the process advances by contingence
to b, which in turn produces B.

当然,这个公式无法被安排,用直线的方式,而仅有用圆圈方式。因为那个理由,圆圈移动朝向右边。A产生它的类似物小a。从这个小a,这个过程前进,可能朝向小写b,然后接下去产生大写B。

The transformation turns
rightwards with the sun; that is, it is a process of becoming conscious,
as is already indicated by the splitting (discrimination)
of A B C D each time into four qualitatively discrete units. 100
Our scientific understanding today is not based on a quaternity
but on a trinity of principles (space, time, causality).

这种转化随着太阳朝右边旋转。换句话说,这是一个生成意识的过程,如同ABCD这个分裂(区别)已经指示的),每次都分裂成为四个性质有差异的单位。今天,我们的科学的理解并不是以四方体作为基础,而是以(空间,时间,因果律)的原则的三位一体作为基础。

101 Here, however, we are moving not in the sphere of modern scientific
thinking, but in that of the classical and medieval view of the
world, which up to the time of Leibniz recognized the principle
of correspondence and applied it naively and unreflectingly.
In order to give our judgment on A expressed by abc the character
of wholeness, we must supplement our time-conditioned
thinking by the principle of correspondence or, as I have called
it, synchronicity^

可是,在此,我们正在移动,不是在现代的科学的思维的球形里,而是在古典与中世纪的世界观的球形里。直到萊布尼兹的时代,这个世界观体认对应的原则,并且天真而且没有反思地将它应用。为了给予我们对于A的判断,A根据abc来表达,A具有完整的特性。我们必须补充以受到我们时代制约的思维,根据对应的原则,或者,如同我称它为“共时性”。

The reason for this is that our description
of Nature is in certain respects incomplete and accordingly excludes
observable facts from our understanding or else formulates
them in an unjustifiably negative way, as for instance in
the paradox of “an effect without a cause.” 103

这样做的理由是,我们对自然的描述在某些方面是不完整的。因此,我们的描述排除一些可以被观察到事实,不让我们理解。或者,我们用无法自圆其说的负面的方式来说明它们。譬如,在“没有原因的结果”的这个悖论。

Our Gnostic
quaternity is a naive product of the unconscious and therefore
represents a psychic fact which can be brought into relationship
with the four orienting functions of consciousness; for the
rightward movement of the process is, as I have said, the expression
of conscious discrimination 104 and hence an application of
the four functions that constitute the essence of a conscious
process.

我们的诺斯教派的四方体是无意识的一个天真的产物。因此,它代表一个能够跟意识的四个心灵定向的功能扯上关系的事实。
因为这个过程朝向右边的运动,我已经说过,就是意识区别的表达。因此,它是这四个功能的运用,这四个功能形成意识的过程的本质。

The whole cycle necessarily returns to its beginning, and
does so at the moment when D, in point of contingence the
state furthest removed from A, changes into a3 by a kind of
enantiodromia. We thus have:

整个的循环必然回答它的开始。它这样做,正当距离A最为遥远的状态的D,从偶然性观点,改变成为a,凭借一种“对称性”。我们因此获得以下公式:

A-B-C-D
a-b-c-d
c1—d1-a1 -b1
d2-a2-b2-c2
a3-b3-c3-d3

The formula reproduces exactly the essential features of the
symbolic process of transformation. It shows the rotation of the
mandala,105 the antithetical play of complementary (or compensatory)
processes, then the apocatastasis, i.e., the restoration
of an original state of wholeness, which the alchemists expressed
through the symbol of the uroboros, and finally the formula
repeats the ancient alchemical tetrameria,106 which is implicit
d in the fourfold structure of unity: A = a c. What the for-
\ /
B mula can only hint at, however, Is the higher plane that is
reached through the process of transformation and integration.

这个公式确实复制象征的转化的象过程的基本特征。它显示曼陀罗的旋转,辅助(补充)的过程的反面运作。因此,会有“恢复状态”,也就是,完整性的原初的状态的恢复。炼金术师凭借“咬尾蛇”的象征,表达这样的“恢复状态”。最后,这个公式重复古代的炼金术的四方体,它在统合的的四重结构里被暗杀:A=a-b-c-d. 可是这个公式仅能够暗示的东西,是这个更高的层面,通过转化与融合的过程到达的层面。

The “sublimation” or progress or qualitative change consists in
an unfolding of totality into four parts four times, which means
nothing less than its becoming conscious. When psychic contents
are split up into four aspects, it means that they have been
subjected to discrimination by the four orienting functions of
consciousness. Only the production of these four aspects makes
a total description possible. The process depicted by our formula
changes the originally unconscious totality into a conscious
one.

这个“升华”,或进展,或品质的改变,在于整体性的展开,四次成为四个部分。这意味着实实在在就是生成的意识。当心灵的内容被分裂成为四个层面,它意味着,它们已经隶属于区别,由意识的这四个定向的功能。只有这四个层面的产生才让完整的描述成为可能。我们的公式描述的过程,改变原先是无意识的整体性,成为意识的整体性。

The Anthropos A descends from above through his Shadow
B into Physis C ( = serpent), and, through a kind of crystallization
process D ( = lapis} that reduces chaos to order, rises again
to the original state, which in the meantime has been transformed
from an unconscious into a conscious one. Consciousness
and understanding arise from discrimination, that is, through
analysis (dissolution) followed by synthesis, as stated in symbolical
terms by the alchemical dictum: “Solve et coagula” (dissolve
and coagulate).

神性人形的A,由于他的阴影B,从上方下降进入生理的C,(=蛇)。然后通过某种的晶体化的过程D(=智慧之石)。这个晶体化过程将混沌化简为秩序,再次提升到原初的状态。同时,它从无意识已经被转化成为意识的状态。意识与理解就区别中产生。换句话说,通过综合跟随而来的分析 (分解),如同炼金术的宣告,在象征的术语所陈述的:分解与凝固。

The correspondence is represented by the
identity of the letters a, a^ a2, a^ and so on. That is to say, we
are dealing all the time with the same factor, which in the formula
merely changes its place, whereas psychologically its name
and quality change too. At the same time it becomes clear that
the change of place is always an enantiodromian change of situation,
corresponding to the complementary or compensatory
changes in the psyche as a whole. It was in this way that the
changing of the hexagrams in the I Ching was understood by
the classical Chinese commentators.

这种对应由这些字母的认同来代表:a,a1,a2,a3,等等。换句话说,我们始终正在处理相同的因素。在这个公式里,这个相同的因素改变它的位置。而心理上,它的名字与品质也改变。同时显而易见的是,位置的改变总是情况的对称性的改变,对应于这个辅助或补充的改变,在作为完整性的心灵。就是以这种方式,“易经”的六芒星的改变受到古典的中国的注释者的理解。

Every archetypal arrangement
has its own numinosity, as is apparent from the very
names given to it. Thus a to d is the “kingless race,” a\ to di
is the “Shadow Quaternio,” which is annoying, because it
stands for the all-too-human human being (Nietzsche’s “Ugliest
Man”),and finally as to ds is the world of matter, whose numinosity in the
shape of materialism threatens to suffocate our world. What changes these
correspond to in the history of the human mind over the last two thousand years I need hardly specify in detail.

每个原型的安排都具有它自己的神性。从被给予它的那些名字是显而易见。因此a到d是“没有国王的种族”。a1到d1是阴影的四方体。那是令人懊恼的,因为它代表太过人性的人类(尼采的“最丑陋的人)。最后,关于物质的世界,它作为物质形状的神性,威胁要我们的世界窒息。在过去两千年来,人类的心灵的历史,这些原型所对应的各种改变,我几乎不需要详细地指明。

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

Identification 77

January 28, 2015

Identification 77
认同

Jacques Lacan
雅克 拉康

7.3.62 XII 141

Everything is ordered therefore in anything whatsoever at the
lower level, there is some of it or there is none of it, and this
cannot exist except in so far as there is constituted, by the
exclusion of the trait, the stage of anything whatsoever or of
what is valid like everything at the upper level.

每样东西因此被规范秩序在任何较低层面的东西。总是有一些,或根本就没有。这无非存在,除了凭借这个特征的排除,有任何东西的阶段被形成,或类似在上级层面有效的东西的阶段被形成。

It is therefore the subject, as one might have expected, who
introduces privation and this by the act of enunciating which is
essentially formulated as follows: “could it be that there is no
mamma?” (qu’il n’y ait), ne which is not negative, ne which is
strictly of the same nature as what one can call the expletive in
French grammar – “could it be that there is no mamma? Not
possible, nothing maybe”. Here we have the beginning of every
enunciating of the subject concerning the real.

如同我们可能会预期到底,因此就是这个主体介绍“剥夺”。而且是这种表述的行动的“剥夺”。这种表述基本上被说明如下:「没有妈妈是可能的吗?」 .” 没有ne“并不是否定,”没有ne“严格地属于跟我们在法语文法所谓的虚词的相同的性质。「没有妈妈是可能的吗?不是可能,而是或许什么都没有。」。在此,我们拥有每个主体的表述的开始,关于实在界。

In the first blank of the circle it is a question of preserving
the rights of the nothing, on top, because it is what creates
below the perhaps, namely the possibility. Far from being able
(14) to say as an axiom – and this is the stupefying error of the
whole abstract deduction of the transcendental – far from being
able to say that anything real is possible, it is only starting
from the not possible that the real takes its place.

在圆圈地第一道空白,问题是要保留空无的权利,在顶端,因为在底下创造这个“或许”,也就是这个可能性。这根本就不能够说是作为一个公理。这是超验的整个抽象的推理的令人惊吓的错误。它根本就不能够说,任何实在界的东西是可能的。它仅是从这个“不可能”开始,实在界的就位的“不可能”。

What the subject is looking for is this real qua precisely not
possible; it is the exception and this real exists of course.
What one can say, is that there is precisely not only the not
possible at the origin of any enunciating. But this can be seen
from the fact that it is from the enunciation of the nothing that
it begins.

主体所寻找到东西是这个实在界,确实是不可能的实在界。它是个例外,这个实在界当然是存在。我们所能够说的东西是,确实不但有这个“不可能”,在任何表述的起源。而且从这个事实能够看出:实在界开始于这个空无的表述。

This in a word is already guaranteed, clarified, in
my triple enumeration: privation, frustration, castration as I
announced we would be developing it the other day, and some
people are upset because I am not providing a place for the
Verwerfung: it is there beforehand, but it is impossible to start
from it in a deducible fashion.

总之,这是已经被保证,被澄清的东西,在我的三个列举里:剥夺,挫折,阉割。如同前天我宣告的,我们将会发展它。某些人们感到懊恼,因为我并没有提供位置给Verwerfung “除权弃绝”:它预先就在那里,但是用推论的方式,我们不可能从它那里开始。

To say that the subject is first
of all established as minus one, is indeed something in which you
can see that effectively, as one might expect, it is as Verworfen
that we are going to rediscover him, but in order to grasp that
this is true, we are going to have to make an enormous circuit.
This is what I am going to try to initiate now.

说主体首先被建立,作为负一(-1),确实是某件东西,在那里,你们能够明确地看见,如同我们可能预期的,作为“除权弃绝”,我们将会重新发现他。但是为了理解,这是真实的,我们将必须从事巨大的迂回。这是我现在将尝试开启的东西。

7.3.62 XII 142

In order to do it, I must unveil the battery I announced – and
you may well imagine that I tremble a little at this – and that I
bring out for you one of my turns which has of course been
prepared for a long time. I mean that if you look in the Rome
report you will already find its place highlighted somewhere. I
speak about the structure of the subject as that of a ring.

为了从事它,我必须揭示我宣布的这个炮弹—你们很有理由想像,我对于这个炮弹有点颤栗。我跟你们显示我的其中一个转折。当然,这个转折已经蕴酿很久。我的意思是,假如你们阅读我的罗马报告,你们将会已经发现它的位置在某个地方被强调。我谈论关于主体的结构,作为是环圈的结构。

Later on, I mean last year and in connection with Plato – and
(8) still as you see it is not unrelated to what I am debating
for the moment, namely the inclusive class – you have seen all
the reservations that I believed I had to introduce in connection
with the different myths of the Symposium, so intimately linked
to Platonic thinking concerning the function of the sphere.

后来,我的意思是去年,关于柏拉图—如同你们依旧看出,它跟我目前正在争论的东西,并非没有关联。也就是说,“包含”的类别。你们已经看见所有的保留,我相信我必须介绍的所有的保留,关于“会饮篇”的不同的神话。它们如此亲密相关,跟柏拉图的思想,关于球形的功能。

The sphere, this obtuse object, as I might say: you only have to
look at it to see it. It is perhaps a good shape, but it really
is stupid! It is cosmological of course. Nature is supposed to
show us a lot of it, not so much as all that when one looks
closely at it; and the ones that it shows us, we hold onto. For
example: the moon which nevertheless would be much better used,
if we were to take it as an example of a unary object. But let
us leave this to one side.

这个球形,这个圆形(迟钝)的客体,我不妨说:你们只要观看它,你们就会看见它。或许,这是一个很好的形状,但是它确实是迟纯的!当然,它是全宇宙。自然被认为跟我们显示很多关于它。甚至不是当我们仔细观看它时,而是它跟我们显示的那些迟钝,我们掌握的迟钝。譬如,月亮。假如我们想要将它当作是具有独异性客体的例子,我们仍然会更加贴切地使用它。但是让我们将这个放在一边。

This nostalgia for this sphere which with a phonuscule makes us
drag on in biology itself this metaphor of the Innen and Umwelt,
this is what is supposed to constitute the organism.
Is it altogether satisfying to think that in order to define the
organism we have to satisfy ourselves about the correspondence,
about the fitting together of this innen and this urn? No doubt
there is here a profound view; because it is indeed here in
effect that the problems lies, and already simply at the level at
which we are, which is not that of the biologist but of the
analyst of the subject.

对于这个球形的怀旧,用一种phonuscule,这个球形让我们在生物学的本身,缓慢前进,对于“内面”与“无意识”的这个隐喻。这被认为是组成有机体的东西。这完全令人满意吗?当我们认为,为了定义这个有机体,我们必须满足我们自己,关于这个对应,关于这个“内面:与”盆壶“的配合一块。无可置疑地,在此有一个深奥的观点。因为实际上,难题确实就在这里,难题已经在我们所在的这里。那并不是生物学家的难题,而是主体的分析家的难题。

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

XIV 254

January 27, 2015

XIV 254

永恒纪元 第14章

THE STRUCTURE AND
DYNAMICS OF THE SELF

自性的结构Aion与动力

402 if we look back over the course our argument has taken, we
see at the beginning of it two Gnostic quaternities, one of which
is supraordinate, and the other subordinate, to man, namely the
“Positive Moses” or Anthropos Quaternio, and the Paradise
Quaternio.” It is probably no accident that Hippolytus men-
tions precisely these two quaternaries, or that the Naassenes
know only these, for the position of man is, in their system,
closely connected with the higher Adam but is separated from
the chthonic world of plants and animals, namely Paradise.

假如我们回顾我们的争论採取得途径,我们在它的开始看见两个诺斯替教派的四方体。其中一个是早先隶属于人,另一个是隶属于人。换句话说,“积极的摩西”或神性人形的四方体,与“天堂的四方体”。这可能并非是偶然,当海普利塔斯确实地提到这两个四方体。或是拿森尼斯人知道的仅是这两个四方体。因为在他们的制度里,人的立场跟天堂的亚当密切关联。但是跟植物与动物的闪灵世界,也就是天堂分开。

Only through his shadow has he a relationship to the serpent with its
dual meaning. This situation is altogether characteristic of the
age of Gnosticism and early Christianity. Man in those days was
close to the “kingless [i.e., independent] race,” that is, to the
upper quaternity, the kingdom of heaven, and looked upward.
But what begins above does not rise higher, but ends below.

仅有通过他的阴影,人才跟蛇的双重性的意义,具有关系。这个情境完全是诺斯替教派与早期基督教时代的特征。在那个时代的人,靠近于“无帝王的独立的种族”。也就是说,靠近上层的四方体,天堂的过度,然后望上仰望。但是上天开始的东西,并没有升得更高,而是在底下结束。

Thus we felt impelled to symmetrize the lower Adam of the
Naassenes by a Shadow Quaternio, for just as he cannot ascend
direct to the higher Adam since the Moses Quaternio lies in
between so we have to assume a lower, shadowy quaternity
corresponding to the upper one, lying between him and the
lower principle, the serpent.

因此,我们感觉被迫要凭借阴影的四方体,跟拿森尼斯人的地面亚当均衡。因为他无法直接上升到天堂亚当。因为摩西的四方体就在于之间。所以我们必须假定有一个地名的阴影的四方体,对应于上方的四方体。就在于他与地面原则,蛇之间。

This operation was obviously unknown
in the Gnostic age, because the unsymmetrical upward
trend seemed to disturb nobody, but rather to be the very thing
desired and “on the programme.” If, therefore, we insert between
Man and Serpent a quaternity not mentioned in the
texts, we do so because we can no longer conceive of a psyche
that is oriented exclusively upwards and that is not balanced by
an equally strong consciousness of the lower man.

在诺斯替教派的时代,这种运作显而易见是未知的。因为不均衡的朝上的倾向,似乎并不会扰乱到任何人。相反地,这种倾向似乎就是被渴望的东西,并且在“规划”里。因此,假如我们在人与蛇之间插入一个四方体,在文本里没有提到的四方体。我们这样做,是因为我们不再能够构想一直专注地向上取向的心灵。这种心灵并没有受到地面的人的同样强烈的意识的平衡。

This is a
specifically modern state of affairs and, in the context of Gnostic
thinking, an obnoxious anachronism that puts man in the centre
of the field of consciousness where he had never consciously
stood before. Only through Christ could he actually see this
consciousness mediating between God and the world, and by
making the person of Christ the object of his devotions he gradually
came to acquire Christ’s position as mediator.

这是一种明确是现代的事物的状态,在诺斯替教派的思想的内文,这是一种引人恶感的时代错置。这种时代错置让人成为意识的领域的中心。他以前从来没有意识地站立在那里。仅有通过基督,人才能够实际上看见这个意识,中介在上帝与世界之间。凭借让基督这个人成为他忠诚度对象,他逐渐获得基督的立场,作为中介。

Through the
Christ crucified between the two thieves man gradually attained
knowledge of his shadow and its duality. This duality had already
been anticipated by the double meaning of the serpent.
Just as the serpent stands for the power that heals as well as
corrupts, so one of the thieves is destined upwards, the other
downwards, and so likewise the shadow is on one side regrettable
and reprehensible weakness, on the other side healthy instinctivity
and the prerequisite for higher consciousness.

通过基督被钉上十字架,处于两位小偷之间。人才慢慢地获得知道他的阴影与其双重性。这种双重性已经被预期,被蛇的双重的意义所预期。正如蛇代表疗愈的力量与腐败的力量。其中一位小偷注定超上,另一位小偷注定朝下。同样地,阴影一方面是令人遗憾与受谴责的弱点。另一方面,又是健康的本能与天堂意识的先决条件。

43 Thus the Shadow Quaternio that counterbalances man’s
position as mediator only falls into place when that position has
become sufficiently real for him to feel his consciousness of himself
or his own existence more strongly than his dependence on
and governance by God. Therefore, if we complement the upward-
tending pneumatic attitude that characterizes the early
Christian and Gnostic mentality by adding its opposite counterpart,
this is in line with the historical development.

因此,作为人的立场的中介者,相抗衡的阴影的四方体,仅有当那个立场成充分地真实,这个阴影的四方体才会发生,为了让他感觉他自己意识到自己,或是意识到他自己的存在,比他依赖上帝的统治更加强烈。因此,假如我们辅助这个超上的倾向的空中的态度,它作为早期基督教与诺斯替教派的精神的特色的态度,凭借增添它的对立的对应物。这是为了要符合历史的发展。

Man’s
original dependence on a pneumatic sphere, to which he clung
like a child to its mother, was threatened by the kingdom of
Satan. From him the pneumatic man was delivered by the Redeemer,
who broke the gates of hell and deceived the archons;
but he was bound to the kingdom of heaven in exactly the
same degree.

人的原先的依赖空中的球面,他紧捉住这个空中的球面,就像小孩紧捉住母亲。人的原初的依赖受到撒旦魔鬼的威胁。救赎者将这个空中的人从恶魔撒旦那里解救出来。救赎者打破地狱的大门,并且欺骗闪灵。但是他确实同样程度地注定要留在天上的王国。

He was separated from evil by an abyss. This
attitude was powerfully reinforced by the immediate expectation
of the Second Coming. But when Christ did not reappear,
a regression was only to be expected. When such a great hope is
dashed and such great expectations are not fulfilled, then the
libido perforce flows back into man and heightens his consciousness
of himself by accentuating his personal psychic processes;
in other words, he gradually moves into the centre of his field
of consciousness.

由于有道深渊,上帝跟邪恶隔开。这个态度由“再次来临”的当下期望,强烈地增强。但是当基督并没有重新出现,就仅剩退行能够被期望。当这样一个伟大的希望被撞毁,这些伟大的期望没有被实现。那生命力比多多力量就会流回人身上,然后强化人对他自己的意识,凭借强调他的个人的心灵的过程。换句话说,他逐渐地移动进入他的意识的领域的中心。

This leads to separation from the pneumatic
sphere and an approach to the realm of the shadow. Accordingly,
man’s moral consciousness is sharpened, and, as a parallel to this,
his feeling of redemption becomes relativized. The Church has
to exalt the significance and power of her ritual in order to put
limits to the inrush of reality. In this way she inevitably becomes
a “kingdom of this world.” The transition from the Anthropos
to the Shadow Quaternio illustrates an historical development
which led, in the eleventh century, to a widespread recognition
of the evil principle as the world creator.

这导致跟空中的球面的隔离,并且接近阴影的领域。因此,人的道德的意识变得敏锐。作为这个的并列,人的被救赎的感觉变得相对化。教堂必须提升她的仪式的意义与力量,为了成为“这个世界的王国”。从神性人形转移成为阴影四方体,说明了这个历史的发展,在11世界,促成广泛的体认邪恶的原则,作为世界的创造者。

44 The serpent and its chthonic wisdom form the turning-point
of the great drama. The Paradise Quaternio with the lapis, that
comes next, brings us to the beginnings of natural science
(Roger Bacon, 1214-94; Albertus Magnus, 1193-1280; and the
alchemists), whose main trend differs from the pneumatic not by
180 but only by 90 that is to say, it cuts across the spiritual
attitude of the Church and is more an embarrassment for faith
than a contradiction of it.

蛇与它的闪灵的智慧形成这个伟大戏剧的转捩点。具有智慧之石的天堂的四方体接著而来,带我们来到自然科学的开始(罗杰 培根,1214-94;阿伯塔斯 马格纳斯,1193-1280;与炼金术师)。他们的主要的倾向不同于空中的倾向,不是180度,而是90度的倒转。换句话说,它横切过教堂的精神态度,对于信仰是件尴尬,而不是信仰的悖论。

45 From the lapis, Le., from alchemy, the line leads direct to
the quaternlo of alchemical states of aggregation, which, as we
have seen, is ultimately based on the space-time quatemio. The
latter comes into the category of archetypal quaternities and
proves, like these, to be an indispensable principle for organizing
the sense-impressions which the psyche receives from bodies
in motion. Space and time form a psychological a priori, an
aspect of the archetypal quaternity which is altogether indispensable
for acquiring knowledge of physical processes.

从智慧之石,譬如,从炼金术,这个脉络直接通往炼金术的聚集的状态的四方体。如同我们已经看见,这个聚集最后以空间与时间的四方体作为基础。后者进入原型四方体的范畴,并且像那些四方体,它们证明书组织意义与印象的不可免除的原则。心灵从动作中的身体接受这些意义与印象。空间与时间形成心理的超验状态,原型四方体的层面,它完全是不可免除的,为了获得生理的过程的知识。

406 The development from the second to the fourth quaternio
illustrates the change in man’s picture of the world during the
course of the second millennium. The series ends with the concept
of the rotundum, or of rotation as contrasted with the static
quality o the quaternity which, as we have said, proves to be
of prime importance for apprehending reality. The rise of scientific
materialism connected with this development appears on
the one hand as a logical consequence, on the other hand as a
deification of matter. This latter aspect is based, psychologically,
on the fact that the rotundum coincides with the archetype of
the Anthropos.

从第二到第四个四方体的发展,说明人对世界的画面的改变,在第二个千禧年的过程。这些系列以圆形性的观念或旋转的观念,作为结束。跟四方体的静态的特质作为对照。如同我们已经看出,它证明是非常重要,作为理解现实。跟这个发展息息相关的科学的唯物论的興起,一方面出现作为逻辑的结果。另一方面,作为物质的神性表现。从心理而言,这个后者根据的是这个事实:这个圆形性跟神性人形的原型符合。

407 With this insight the ring of the uroboros closes, that symbol
of the opus circulare of Nature as well as of the “Art.”

带着这个洞察力,咬尾蛇的环圈封闭,自然与“艺术”的循环创作的那个象征。

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

Identification 76

January 26, 2015

Identification 76

认同

Jacques Lacan
雅克 拉康

7.3.62 XII 140

But why not see that in the structure of class itself as such a
new beginning is presented to us, if, for the relationship of
inclusion, we substitute a relationship of exclusion as the
radical support? In other words, if we consider as logically
original as regards the subject something that I am not
discovering, which is within the range of an average logician,
the fact is that the true foundation of class is neither its
extension nor its intension, that class always supposes
classification. In other words: mammals, for example to throw
some light immediately on what I mean are what are excluded from
vertebrates by the unary trait “mamma”.

但是你们为什么没有看见,在类别的结构自身,作为这样的结构,,有一个新的开始被呈现给我们。假如,为了包含的关系,我们用排除的关系,作为强烈的支持?换句话说,关于主体,假如我们将某件我并没有发现的东西,认为逻辑上是原创的。这个东西在一般的逻辑家的范围之内。事实是,分类别的真实的基础,既不是它的延伸,也不是它的内含,那个类别总是假定可以分类。换句话说,譬如,哺乳动物立刻让我们明白我的意思。凭借「妈妈」这个独异性特征,有什么动物从脊椎动物被排除?

What does that mean? That means that the primal fact is that the
unary trait can be lacking, that there is first of all the
absence of the mamma and that one says: it cannot be that the
mamma is missing, here is what constitutes the mammal class.

那是什么意思?那意味着,原初的事实是,独异性有时是欠缺的。首先,这个“妈妈”的缺席,我们会说:不可能没有“妈妈”。那就是构成“妈妈”这个类别的原因。

Look carefully at things when you really push them, namely open
the treatises and go through these thousand little aporias that
formal logic puts before you and you will see that it is the only
(12) possible definition of a class, if you really want to
guarantee it its universal status in so far as it constitutes
also from one side the possibility of its possible inexistence
with this class.

请你们仔细观看这些东西,当你们确实穷究它们。也就是,打开那些论文,检视正式逻辑摆在你们面前的那些上千的置疑法,你们将会看见,它是类别的唯一可能的定义。假如你们确实想要保住它,具有普遍性的地位,因为从一方面,用这个类别,它也构成它可能并不存在的可能性。

For you can just as validly, lacking from the
universal, define the class which includes no individual, this
will be nonetheless a class universally constituted with the
conciliation I am saying, of this extreme possibility with the
normative value of every universal judgement in so far as it
cannot but transcend every inductive inference namely drawn from
experience.

因为你们能够同样正确地定义这个类别,欠缺作为普遍性。这个类别并没有包含任何个人,这仍然将是一个类别,普遍性被形成的类别,用我正在言说的摇摆。这个极端可能性的摇摆。它具有每个普遍性的判断的命名的价值。因为它不得不超越每个推论的暗示,也就是从经验获得的推论的暗示。

This is the meaning of the little dial that I represented for you
in connection with the class to be constituted among the others,
namely the vertical trait.

这就是这个小小刻度盘的意义,我呈现给与你们,关于应该被形成的类别,除了其他类别之外,也就是垂直的特征。

The subject at first constitutes the absence of such traits, as
such he is himself the top quarter on the right. The zoologist
if you will allow me to go this far, does not carve out the
mammal class in the assumed totality of the maternal mamma; it is
because he detaches the mamma that he can identify the absence of
mamma.

主体首先形成这些特征的缺席。作为这样的主体,他自身就是右边的顶端的四分之一。动物学家,假如你们容许我们如此牵涉,并没有移除哺乳动物的类别,在被认为是母亲的妈妈的整体性。这样,他才能够辨认妈妈的缺席。

The subject as such is minus one. It is starting from
(13) there, from the unary trait qua excluded that he decrees
that there is a class in which universally there cannot be the
absence of the mamma: minus minus one: -(-1). And it is starting
from there that everything is specifically ordered in particular
cases: in anything whatsoever (le tout venant), there is one or
there is not one ( 2 – 3 ) . A contradictory opposition is
established diagonally, and this is the only true contradiction
which subsists at the level of the establishment of the
universal/ affirmative, particular/negative dialectic, by the
unary trait.

主体的自身是负一(- 1)。从那里开始,从这个作为被排除的独异性开始,他决定,有一个类别。在这个类别里,普遍地,不可能存在着妈妈的缺席:负负一:-(-1). 就是从那里开始,每样东西明确地被规范秩序,在特殊的类别里:无论在任何东西,会有一个一,或并没有一个一(2-3)。一个悖论的对立斜角线地被建立。这是唯一的真实的悖论,存在于普遍性/肯定,特殊性/否定的辨证法的建立的层面,由于这个独异性的特征。

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

Aion XIV 250

January 24, 2015

XIV 250

永恒纪元 第14章

THE STRUCTURE AND
DYNAMICS OF THE SELF

自性的结构Aion与动力

394 The remarkable thing about this paralleling of states of
aggregation with different kinds of fire is that it amounts to a
kind of phlogiston theory not, of course, explicit, but clearly
hinted at: fire is peculiar to all the states of aggregation and is
therefore responsible for their constitution. This idea is old 85
and can be found as early as the Turba,, where Dardaris says:
“The sulphurs are souls which were hidden in the four bodies
[elements].”

跟不同种类的火聚集一块的状态的这种并列,令人注目的地方是,它相当等于是一种燃素说理论。当然,并不是明确的燃素说理论,但是明显被暗示到:对于各种的聚集的状态,火很特殊,因此负责聚集状态的形成。这个观念自古有之,早在滕巴经Turba经,就被发现到。在经里,达达立斯说:「磷隐藏在四个身体(元素)的灵魂。

8e Here the active principle (anima) is not fire, but
sulphur. The idea, however, is the same, namely that the elements
or states of aggregation can be reduced to a common
denominator. Today we know that the factor common to antagonistic
elements is molecular movement,, and that the states of aggregation correspond to different degrees of this movement.

在此,这个主动的原则(阿尼玛)并不是火,而是磷。可是观念是一样的。也就是说,聚集的元素或状态能够被化简成为分母。今天,我们知道,具有敌意的各种元素共通的因素是分子的运动。聚集的状态对应于不同程度的这个运动。

Molecular movement in its turn corresponds to a certain
quantum of energy, so that the common denominator of the
elements is energy. One of the stepping-stones to the modern
concept of energy is Stahl’s phlogiston theory,87 which is based
on the alchemical premises discussed above. We can see in them,
therefore, the earliest beginnings of a theory of energy.

分子的运动反过来对应于能源的某个量子。所以,各种元素的共同分母是能源。能源的现代观念的其中一个踏脚石是史达尔的燃素说理论。它用以上讨论的化学的假设作为基础。因此,我们在它们身上能够看见能源理论的早期的开端。

88
395 The phlogiston theory adumbrated by the alchemists did
not get as far as that, but it points unmistakably in that direction.
Moreover, all the mathematical and physical elements
from which a theory of energy could have been constructed were
known in the seventeenth century.

炼金术师所描述的燃素说理论,并没有发展到那个程度。但是它正确无误地指向那个方向。而且,能源理论能够用来建造的所有的数学与物理的元素,在十七世纪就被知道。

Energy is an abstract concept
which is indispensable for exact description of the behaviour
of bodies in motion. In the same way bodies in motion
can only be apprehended with the help of the system of spacetime
co-ordinates.

为了精确描述运动中的身体的行为,能源是不可或缺的抽象的观念。同样地,仅有凭借空间与时间的座标的系统的帮助,
运动中的身体才能够被理解。

Wherever movement is established, it is done
by means of the space-time quaternio, which can be expressed
either by the axiom of Maria, 3 -f- i, or by the sesquitertian proportion,
3 : 4. This quaternio could therefore replace that of the
four elements, where the unit that corresponds to the time-coordinate,
or the fourth in the alchemical series of elements, is
characterized by the fact that one element has an exceptional
position, like fire or earth.89

无论运动在哪里被建立,运动总是凭借空间与时间的四方体。这个四方体能够被表达,要就是凭借玛丽亚的定理,3+1,要不就是凭借4:3的比例。
这个四方体因此能够取代四个元素的四方体。在那里,对应于时间座标的单位,或者炼金术的元素的系列,它的特征是这个事实:一个元素拥有例外的地位,就像火或土。

396 The exceptional position of one of the factors in a quaternity
can also be expressed by its duplex nature. For instance,
the fourth of the rivers of Paradise, the Euphrates, signifies the
mouth through which food goes in and prayers go out, as well
as the river and the Logos. In the Moses Quaternio, Moses* wife
plays the double role of Zipporah and the Ethiopian woman.

四方体的其中一个因素的例外的地位,也能够凭借它的对立方向的特性表达。譬如,天堂的河流的第四条,尤拉斯河象征着嘴巴。通过这个嘴巴,食物进来,祈祷出去,以及河流与逻可斯。在摩西的四方体,摩西的妻子扮演齐普拉与伊索比亚的女人的双重角色。

If we construct a quaternity from the divine equivalents of Maier’s
four elements Apollo, Luna, Mercurius, Vulcan we get a marriage
quaternio with a brother-sister relationship:

假如我们建造一个四方体,用梅尔的四个元素的神性相等语:阿波罗,鲁那,墨丘利斯,瓦康。我们获得四位一体的结合,具有兄弟姐妹的关系:
Apollo阿波罗 ———– Luna 鲁那
Vulcan瓦康———– Mercurius墨丘利斯
Duplex 对立方向的沟通

In alchemy Mercurius is male-female and frequently appears
as a virgin too. This characteristic (3 -j- i, or 3 : 4) is also apparent
in the space-time quaternio:

在炼金术,墨丘利斯是男性与女性,而且也经常出现作为一位处女。这个特征(3+1,或是3:4)也明显出现在空间-时间的四方体。

Height 高度———–Width广度
Depth 深度———-Time时间

397 If we look at this quaternio from the standpoint of the
three-dimensionality of space, then time can be conceived as a
fourth dimension. But if we look at it in terms of the three
qualities of time– past, present, future- then static space, in
which changes of state occur, must be added as a fourth term.

假如我们观看这个四方体,从空间的三个维度的观点。那么时间能够被构想作为是第四维度。但是,假如我们观看它,用时间的三个特质的术语:过去,现在,未来。那么,静态的空间就必须被增添,作为第四个术语,在那里。状态的改变发生。

In both cases, the fourth represents an incommensurable Other
that is needed for their mutual determination. Thus we measure
space by time and time by space.

在两种情况,第四个术语代表一个无法测量的大他者,为了他们的互相的决定,这个大他者被需要。因此,我们凭借时间测量空间,并且凭借空间测量时间。

The Other, the fourth, corresponds
in the Gnostic quaternities to the fiery god, “the fourth
by number,” to the dual wife of Moses (Zipporah and the Ethiopian
woman), to the dual Euphrates (river and Logos), to the
fire 90 in the alchemical quaternio of elements, to Mercurius
duplex in Maier’s quaternio of gods, and in the “Christian
Quaternity” if such an expression be permitted to Mary or
the devil. These two incompatible figures are united in the
Mercurius duplex of alchemy.

大他者,这第四个术语,在诺斯替教派的四方体,对应于这个凶猛的神,「第四号神」,对应于摩西的双重妻子(齐普拉与伊索比亚的女人),对应于双重的尤拉斯(河流与逻可斯),在元素的炼金术的四方体,对应于火。在梅尔的众神的四方体,对应于墨丘利斯的对立方向的沟通。在“基督教的四方体”,假如这样的表达被容许,它对应于圣母玛丽或恶魔。这两位无法相容的人物,在墨丘利斯的炼金术的双重方向的沟通里,被结合起来。

92
398 The space-time quaternio is the archetypal sine qua non for
any apprehension of the physical world –indeed, the very possibility
of apprehending it. It is the organizing schema par excellence
among the psychic quaternities. In its structure it corresponds
to the psychological schema of the functions.93 The
3 : i proportion frequently occurs in dreams and in spontaneous
mandala-drawings.

空间与时间的四方体是原型的先决条件,为了理解物理的世界。的确,作为理解这个物理世界的可能性。它是心灵的四方体里,非常优秀的组织的基模。在它的结构里,它对应于这个功能的心灵的基模。3:1的均称经常发生在梦里与自动自发的曼陀罗与图画里。

399 An individual, modern parallel to the diagram of quaternities
arranged on top of one another, coupled with the idea of
ascent and descent, can be found among the illustrations to my
paper on mandala pictures.

对于四方体的图形的个人的现代的并列,被安排在互相的顶端,跟上升与下降的观念匹配。它能够被找到,在我探讨曼陀罗的图画的插图里.

94 The same idea also appears in
the pictures relating to a case described there at some length,
and dealing with vibrations that formed “nodes.” 95 Each of
these nodes signified an outstanding personality, as was true
also of the picture in the first case. A similar motif may well
underlie the representation of the Trinity here appended
(Plate II), from the manuscript of a treatise by Joachim of
Flora.96

相同的观念也出现在跟一个个案相关的图画里。这个个案相当详细地被描述,它处理形成“节点”的各种振动。每一个节点都象征着一个杰出的人格。就第一个个案的图画而言,情况也是一样。同样的母题很有理由作为附属在此的三位一体的表象的基础(盘面II)。根据弗洛拉的周奇姆所写的论文的原稿。

4 I would like, in conclusion, to mention the peculiar theory
o world creation in the Clementine Homilies. In God, pneuma
and soma are one. When they separate, pneuma appears as the
Son and “archon of the future Aeon/’ but soma, actual substance
(oMa) or matter (vXrj), divides into four, corresponding to
the four elements (which were always solemnly invoked at
initiations).

作为总结,我想要提到世界创世纪的这个特殊的理论,在克利门提那的教派。在上帝那里,钮玛与索玛是一体。当他们分开时,钮玛出现作为儿子,“未来永恒纪元的儿子”。但是索玛,实际的物质,或作为物质,分裂成为四个,对应于四个元素(这四个元素在入教会时,总是严肃地召唤)。

From the mixing of the four parts there arose the
devil, the “archon of this Aeon,” and the psyche of this world.
Soma had become psychized (lpfnjxov) : “God rules this world
as much through the devil as through the Son, for both are in his
hands/’ 97 God unfolds himself in the world in the form of
syzygies (paired opposites), such as heaven/earth, day/night,
male/female, etc.

从这四个部分的混合里,就产生恶魔,这位“永恒纪要的儿子”,与这个世界的心灵。索玛已经变成心灵状态。「上帝统治这个世界,凭借恶魔,也凭借这位儿子。因为两位都是在他的掌控手中。上帝在世界里展开他自己,作为融合体(配对的对立)。譬如,天/地,白天/黑夜,男性/女性,等等。

The last term of the first series is the Adam/
Eve syzygy. At the end of this fragmentation process there follows
the return to the beginning, the consummation of the
universe (reAevrr/ T<S!/ Trai/rwv) through purification and annihilation.

第一个系列的最后的术语是:亚当/夏娃/融合。在这个片段化的过程结束时,跟随而来的是回到开始,宇宙的圆满,通过净化与毁灭。

98
401 Anyone who knows alchemy can hardly avoid being struck
by the likeness which "Clement" 's theory bears to the basic conceptions
of the alchemists, if we disregard its moral aspects.

任何懂得炼金术的人,对于这个类似,无不印象深刻。“克利门”的理论跟炼金术师的基本的观念具有的类似。假如我们忽略它的寓意的层面。

Thus we have the "hostile brothers," Christ and the devil, who
were regarded as brothers in the Jewish-Christian tradition; the
tetrameria into four parts or elements; the paired opposites and
their ultimate unity; the parallel of the lapis and Mercurius
with Christ and, because of the snake or dragon symbolism, also
with the devil; and finally, the figure of Mercurius duplex and
of the lapis, which unites the opposites indivisibly in itself.

因此,我们拥有“这对敌意的兄弟”,基督与恶魔。他们被认为是兄弟,在犹太教与基督教的传统。四方体成为四个部分,或四个元素。配对的对立与他们的最后的统合。石头与墨丘利斯与基督的比列。因为蛇或龙的象征主义,它也跟恶魔并列。最后,墨丘利斯的对立方向的沟通与石头的人物,它统合不可区分的对立的本身。

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Identification 75

January 23, 2015

Identification 75
认同

Jacques Lacan
雅克 拉康

17.1.62 VIII 1
Seminar 8: Wednesday 17 January 1962

7.3.62 XII 139

With what I have just told you, I have no need to put the accent
on the following: the fact is that this operates already before
(9) the subject knows how to count properly. In any case,
nothing implies that he has a need to count the circuits of what
he is repeating very far because he repeats it without knowing
it. It is no less true that the fact of repetition is rooted in
this original unary, which unary as such is tightly coupled to
and co-extensive with the very structure of the subject in so far
as it is thought of as repeating in the Freudian sense.

由于我刚刚告诉你们的东西,我没有需要强调以下:事实上,在主体知道如何合宜计算之前,这个原初的独异性就已经运作。无论如何,没有一件东西暗示:主体有需要计算这些迴圈,他深入重复的东西的迴圈。因为他重复它,但是并不知道它。同样真实的是,重复这个事实,根源于这个原初的独异性。独异性的本身更主体的这个结构息息相关,而且成为共同系数。因为它被认为是弗洛依德的意义的重复。

What I am going to show you today, through an example, and with a
model that I am going to introduce, what I am going to show you
today, is the following: it is that there is no need for him to
know how to count for one to be able to say and demonstrate the
constituting necessity of his function as subject that he should
make an error in the count. There is no need for him to know nor
even to try to count for this error of counting to be
constitutive of him as subject: as such it is error.

今天我正要跟你们显示的东西,凭借一个例子,用我将要介绍的一个模式。今天,我正要跟你们显示的东西如下:那是因为主体没有需要知道如何计算,这样人们才能够说与证明他作为主体的功能的结构上的必要性。他应该在这个计算里犯下错误。他没有必要知道,甚至也没有必要尝试计算,为了让计算的这个错误成为他作为主体的结构:作为主体,计算就是错误。

If things are as I am telling you, you can be sure that this
error may last a long time on such a basis, and this is quite
true. It is so true that it is not alone on the individual that
it brings its effect to bear. It brings its effect to bear on
the most radical characters of what is called Thinking.
Let us take for a moment the theme of Thinking, about which it
would be proper all the same to use some prudence; you know that
on this point I do not lack it, it is not all that sure that one
can validly refer to it in a fashion which may be considered as a
(10) properly speaking generic dimension.

假如事情是如同我正在告诉你们的样子,你们能够确定,根据这样的基础,这个错误可能延续很久时间。这是完全真实的。这是如此的真实,以致它不单是在个人身上,它产生它相关的影响。它在所谓的“思想”的即使是最强烈的特性,也产生它相关的影响。
让我们探讨一下“思想”的这个主题。关于这个主题,我们仍然恰当地使用某个谨慎。你们知道,在这点,我并没有欠缺谨慎。我并没有确定,我们能够正确地提到它,用恰当来说,可能会被认为是整体的维度。

Let us take it
nevertheless as such: the thinking of the human species.
It is quite clear that it is not for nothing that I have advanced
more than once, in an inevitable fashion, towards putting in
question here, since the beginning of my discourse this year, the
function of class and its relationship with the universal, to the
point even that it is in a way the reverse and the opposite of
all this discourse that I am trying to bring to a conclusion
before you.

让我们仍然就它的本身而论:人类种族的思想。显而易见地,这并非徒劳,我曾经不仅一次提出,用无可避免的方式,在今年的我的辞说的开始,朝向在此质疑分类的功能,以及分类跟普遍化的关系。我甚至质疑,分类是所有这个辞说的逆转与对立。我将要在你们面前,尝试获得结论。

In this connection, simply remember what I was trying to show you
in connection with the little exemplary dial on which I tried to
re-articulate before you the relationship of the universal to the
particular and of affirmative and negative propositions
respectively.

关于这点,请你们仅是回忆一下我以前跟你们显示的东西,关于这个小小的作为例子的刻度盘。根据这个刻度盘,我尝试在你们面前重新-表达普偏性与特殊性的关系,分别就肯定与否定的命题的关系。

Unity and totality appear here in the tradition as
solidary, and it is not by chance that I always come back to it
in order to shatter the fundamental category: unity and totality
at once solidary, linked to the other in this relationship that
one could call a relationship of inclusion, totality being
totality with respect to units, but unity being what founds
totality as such by drawing unity towards another meaning,
opposed to the one that I distinguish of it, of being the unity
of a whole.

统合与整体性在传统这里,作为团结。并非偶然地,我总是回到它,为了粉碎这个基本的范畴:统合与整体性既是团结,在这个关系上,跟他者团结,我们所谓的包容的关系整体性是跟各单位的整体性。但是统合则是作为整体性自身的基础的东西,凭借将统合吸引朝向另外一个意义,跟我区别它的这个一对立的意义。统合是作为整体性的统合。

It is around this that there is pursued this
misunderstanding in what is called the logic of classes, this
age-old misunderstanding of extension and intension which it
seems tradition effectively has always made more of, even if it
is true, taking things in the perspective for example of the
middle of the XlXth century, in the writings of a Hamilton, even
if it is true that it has only been clearly articulated from
(11) Descartes on and that the logic of Port-Royal, as you know,
is modelled on the teaching of Descartes.

环绕这个统合,所谓的分类的逻辑的东西的误解被追寻。长久以来,对于延伸与内含的误解。似乎,传统有效地总是拥有这样的误解,即使它是真实的,用19世纪中叶的观点作为例子来看待事情,在哈密尔顿的著作里,即使这是确实的,从笛卡尔开始,它仅是清楚地被表达。众所周知,波特 罗伊的延伸与内含的逻辑,就是模拟笛卡尔的教学。

What is more this is
not true; because this opposition between extension and
comprehension is there for a long time, since Aristotle himself.
What one can say, is that it causes for us, as regards the
handling of classes, difficulties which are always more
unresolved, hence all the efforts that logic has made to
transport the core of the problem elsewhere: into propositional
quantification for example.

而且,这并非真实。因为延伸与理解之间的对立,长久以来就在那里。自然亚里斯多德自己以来。我们所能够说的内容是,关于分类的处理,它引起我们的困难,这些困难总是更加无法解决。因为逻辑所曾经从事的努力,将难题的核心转移到别的地方:譬如,转移进入命题的量化。

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Aion XIV 247

January 17, 2015

Aion XIV 247

永恒纪元 第14章

THE STRUCTURE AND
DYNAMICS OF THE SELF

自性的结构与动力

6
39 We shall now try to condense the argument of the previous
chapter and represent it graphically. Vertically arranged, our
schema looks like this:


我们现在将尝试浓缩前面章节的论点,并且用图形代表它。我们的基模按照垂直方式安排,它看起来像这样:

Anthropos 神性人形
Chriitus基督—— Diabolus魔鬼
Rotundum 圆原性

Ahthropo神性人形
Homo 人
Serpens 蛇
lapis 石头
rotundum 圆原性

In the diagram I have emphasized the point of greatest tension
between the opposites, namely the double significance of
the serpent, which occupies the centre of the system. Being an
allegory of Christ as well as of the devil, it contains and symbolizes
the strongest polarity into which the Anthropos falls
when he descends into Physis. The ordinary man has not
reached this point of tension: he has it merely in the unconscious,
i.e., in the serpent.

在这个图形,我曾经强调对立力量之间的强烈紧张的这点。也就是说,蛇的双重的意义,它佔据系统的中心。作为基督的寓言,与魔鬼的寓言,它包含并且象征神性人形掉入的最强大的极端,当他降落到生理之人。普通人还没有到达紧张的这点:普通人仅是在无意识拥有它,譬如,在蛇那里。

79 In the lapis,, the counterpart of man, the opposites are so to speak united, but with a visible seam or suture, namely the symbol of the hermaphrodite. This mars the
idea of the lapis just as much as the all-too-human element mars Homo sapiens.

在石头这里,作为人的副本,对立力量形成所谓的统合。但是带有看得见的罅隙或缝合。也就是,雌雄同体的象征。这会损伤石头的观念,如同太过人性的元素会损伤人的智慧。

In the higher Adam and in the rotundum the
opposition is invisible. But presumably the one stands in absolute
opposition to the other, and if both are identical as Indistinguishable
transcendental entities, this is one of those
paradoxes that are the rule: a statement about something metaphysical
can only be antinomial.

在天堂的亚当与在圆原性,这个对立力量是隐形的。但是假设前者跟后者处于绝对的对立。假如两者都相同,作为无法区别的超验的实体,这是属于常规的那些悖论之一:关于某件形上学的东西的陈述,仅能够是对立的镝。

The arrangement in the uroboros gives the following
picture:

乌洛博洛斯咬尾蛇的安排给予以下的画面:

Anthropos-Rotundum 神性人形—圆原性
往上右转的Lapis 石头 往下右转 Homo 人
Serpent 蛇

This arrangement shows the stronger tension between anthropos-
rotundum and serpens on the one hand, and the lesser
tension between homo and lapis on the other, expressed by
the distance of the points in question from one another. The
arrows indicate the descent into Physis and the ascent towards
the spiritual.

The lowest point is the snake. The lapis, however,
though of decidedly material nature, is also a spiritual symbol,
while the rotundum connotes a transcendent entity symbolized
by the secret of matter and thus comparable to the concept of
the atom. The antinomial development of the concepts is in
keeping with the paradoxical nature of alchemy.

最低点是蛇。可是,石头虽然属于绝对是物质的特性,它也是精神的象征。虽然圆原性指明超验的实体,由物质的秘密象征的实体,因此,它可比喻为原子的观念。这些观念的对立的发展,符合炼金术的悖论的特性。

392 The lapis quaternity, which is a product of alchemical
gnosis, brings us to the interesting physical speculations of
alchemy. In the Scrutinium chymicum (1687) Michael Maier
(1568-1622), there is a picture 80 of the four elements as four
different stages of fire (Plate I).

石头的四方体是炼金术的诺斯教派的产物,它引导我们有趣地从事物理的炼金术沉思。在Scrutinium chymicum (1687),麦克 梅尔(1568-1622),有一个四个元素的画面,作为火的四个不同的阶段(面盘I)

393 As the picture shows, the four spheres are filled with fire.
The author comments with the following verses:

如同画面显示,这四个球形都充满火。作者用以下的诗评论:

Naturae qui imitaris opus, tibi quattuor orbes
Quaerendi, interius quos levis ignis agat.
Imus Vulcanum referat, bene monstret at alter
Mercurium, Lunam tertius orbis habet:
Quartus, Apollo, tuus, naturae auditur et ignis,
Ducat in arte manus ilia catena tuas.

From this we learn that the lowest sphere corresponds to
Vulcan, the earthly (?) fire; the second to Mercurius, the vegetative
life-spirit; the third to the moon, the female, psychic principle;
and the fourth to the sun, the male, spiritual principle.

从这个,我们学习到,最低的球形对应于瓦尔康,这个世间的火,第二个球形对应于墨丘利神,对应于植物的生命-精神。第三的球形对应于月亮,女性的心灵的原则。第四个球形对应于太阳,男性,精神的原则。

It is evident from Maier’s commentary that he is concerned on the
one hand with the four elements and on the other with the four
kinds of fire which are responsible for producing different states
of aggregation. His ignis elementalis re et nomine would,
according to its place in the sequence, correspond to Vulcan;
the fire of Mercurius to air; the third fire to water and the
moon; and the fourth, which would correspond to the sun, he
calls “terreus” (earthly).

从梅尔的评论显而易见,他一方面关注这四个元素,另一方面,他关注这四种的火,负责产生不同的聚集地状态的四种火。他的ignis elementalis re et nomine,依照它在系列中的位置,对应予瓦尔康,这世间的火。墨丘利神的火对应于空气。第三个火对应于水与月亮。第四个火将会对应于太阳,他称之为世间的太阳。

According to Ripley, whom Maier
quotes, the ignis elementalis is the fire “which lights wood”; it
must therefore be the ordinary fire. The sun-fire, on the other
hand, seems to be the fire in the earth, which today we would
call “volcanic/’ and corresponds to the solid state of aggregation
(“terreus”). We thus get the following series:

依照梅尔引述的李普立,点亮的元素是火,「点亮木材」。它因此一定是普通的火。在另一方面,太阳的火似乎是地球的火。今天,我们将称为「火山」的火,对应于坚固的聚集的状态。我们因此获得以下的系统:

VIGENERE SERIES 委基尼尔系列 RIPLEY SERIES 李普立系列

ignis mundi intelligibilis == ignis naturalis 82 =
ignis caelestis = ignis innaturalis 83 =
ignis elementaris = ignis contra naturam 84 =
ignis infernalis 81 = ignis elementalis =

MAIER SERIES 梅尔系列
ignis terreus rr SulfuraetMercurii=: Sun (Apollo) = earth 土
ignis aqueus = aquae = Moon (Luna) = water 水
ignis aerius = dracones = Mercurius = air 空气
ignis elementalis = ignis elementalis = Ordinary fire = fire(Vulcan)火

STATES OF AGGREGATION
= solid 固体
= liquid 液体
= gas 气体
= flame 火焰

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Identification 74

January 17, 2015

Identification 74
认同

Jacques Lacan
雅克 拉康

. 7.362 XII 138

(7) So, let us take things up where we left them, because it is a
matter of calculation, and of the basis and foundation of
calculation for the subject: because of course if the unary trait
begins the function of counting so early, let us not go too
quickly as regards what a subject may know about a higher number.

所以,让我们探讨事情,从我们上此告一段落的地方。因为这是一件估算的问题,对于主体,这是估算的依据与基础的问题。因为当然,假如独异性特征如此早就开始计算的功能,让我们不要进行太快,关于主体可能知道什么,关于一个较高的数字。

It is difficult to imagine that two and three do not come rather
quickly. But when we are told that certain so-called primitive
tribes along the mouth of the Amazon were only recently able to
discover the virtue of the number four and raised altars to it,
it is not the picturesque aspect of this story about savages
which strikes me: this seems to me to be self-evident, because if
the unary trait is what I am telling you, namely the difference
and the difference, which not alone supports, but which supposes
the subsistence alongside it of one plus one and one again, the
plus being only meant there to mark well the radical subsistence
of this difference, where the problem begins is precisely that
one can add them together, in other words that two, that three
have a meaning.

我们很难想像,二与三并没有很快就跟着来临。但是,我们被告诉,某些沿着亚马逊河河口的原始的部落,仅有在最近才发现,数字4的优点,并且替它建造祭坛。让我感到印象深刻的,并不是关于野蛮土人的这个故事的生动的画面,:我觉得这是相当自明的。因为假如独异性特征就是我正在告诉你们的东西。换句话说,这个差异性。这个差异性不仅支持,而且假设,顺着这个方向,会有1加1,再加1的存在。这个加法仅是被用来清楚标示这个差异的强烈的存在,在难题开始的地方,它确实是,我们能够将它们增加在一块。换句话说,二与三具有意义。

Taken from that angle this causes a lot of
trouble; but one must not be astonished at it. If you take
things in the opposite direction, namely if you begin from three,
as John Stuart Mill did, you will never manage to rediscover one,
the difficulty is the same.

从这个角度来看,这会引起许多麻烦。但是,我们切勿对它大惊小怪。假如你们从相反的方向看待事情。换句话说,假如你们从三开始,如约翰 米勒那样 。你们将永远无法重新发现一,困难是相同的。

For us here – I point it out to you in passing – with our way of
interrogating the facts of language in terms of the effects of
the signifier, in so far as we are used to recognising this
effect of the signifier at the level of metonymy, it would be
simpler for us than for a mathematician to ask our pupil to
recognise in every signification of number an effect of metonymy
(8) which has arisen virtually from nothing more and, as its
elective point, from the succession of an equal number of
signifiers. It is in so far as something is happening which
makes sense of the simple sequence of extension x of a certain
number of unary traits, that the number three for example can
make sense, namely that it makes sense – whether it has any or
not – to write the word end in English: here again perhaps is the
best way we have of showing the emergence of the number three
because there are three letters.

在此对于我们—我顺便跟你们指出—用我们质疑语言的事实的方式,以能指的影响的术语。因为我们习惯于体认出能指的影响,从换喻的层次。跟数学家比较起来,我们还更加容易要求我们的学生用数字的充分意涵来体认换喻的影响。换喻的起源几乎是从空无,作为它的选择点,从相等数字的能指的连续性。因为某件东西正在发生,它理解这个简单的系列,某个数字的独异性特征的未知数X的延伸的简单的系列。譬如,3这个数字,能够理解,也就是,它理解到,它是否拥有任何的目标,用英文的end这个字词来说:而且在此,或许就是我们拥有的最后的方法,来显示3这个数字的出现。因为有三个字母。

As for us we have no need to demand so much of our unary trait;
because we know that at the level of the Freudian series, if you
will allow me this formula, the unary trait designates something
which is radical for this originating experience: it is the
uniquity as such of the circuit (tour) in repetition.

至于我们,我们并没有需要去要求如此多的我们的独异性特征,因为我们知道,在弗洛依德的系列的层面,假如你们容许我用这个公式,独异性指明某件强烈的东西,对于这个起源的经验:这个独异性的自身是重复的循迴。

I think I have sufficiently stressed for you that the notion of
the function of repetition in the unconscious is absolutely
distinguished from any natural cycle, in the sense that what is
accentuated is not its return, it is that what is sought by the
subject is its signifying uniquity and in so far as one of the
circuits of the repetition, as one might say, has marked the
subject who begins to repeat what of course he will only be able
to repeat because this will never be anything but a repetition,
but with the goal, the plan, of making the original unary
re-emerge from one of its circuits.

我认为,我已经充分跟你们强调:在无意识的重复的功能,跟任何的自然的循环,绝对不相同。因为所被强调的东西,并不是它的回转。被主体所寻求的东西,才是它的能指化的独异性。因为我们不妨说,这个重复的其中一个循迴,已经标识主体,当他开始重复他当然仅是能够重复的东西。因为这将永远不会是别的东西,而仅就是重复。但是具有这个目的,这个计划,让原初的独异性从它的其中一个轮迴,重新出现。

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

Aion XIV 241

January 15, 2015

Aion XIV 241

永恒纪元 第14章

THE STRUCTURE AND
DYNAMICS OF THE SELF

自性的结构与动力

5
The quaternity is an organizing schema par excellence,
something like the crossed threads in a telescope. It is a system
of co-ordinates that is used almost instinctively for dividing up
and arranging a chaotic multiplicity, as when we divide up the
visible surface of the earth, the course of the year, or a collection
of individuals into groups,67 the phases of the moon, the
temperaments, elements, alchemical colours, and so on.

这个四方图是一种非常优秀的组织的基模,像是望远镜的交叉的脉络的东西。这是一个协调的系统,它几乎本能地被使用,区分而且安排混沌的多重性。如同当我们区分地球的可见的表面,每年的过程,或将许多个人收集成为团体,月亮的圆缺。气候,元素,炼金术的颜色,等等。

Thus, we come upon a quaternio among the Gnostics, we find in
it an attempt, more or less conscious, to organize the chaotic
medley of numinous images that poured in upon them. As we
have seen, the arrangement took a form that derives from the
primitive cross-cousin marriage, namely the marriage quaternio.

因此,我们在诺斯教派里遇到一个四方体。我们在它里面发现一个企图,相当有意识的企图,要组织倾注于他们身上的各色各样的神性的意像。如同我们曾经看出,这个安排具有一种形式,从原初的表亲通婚而来的形式,也就是,四方体的婚姻。

68 This differs from the primitive form in that the sister exchange
marriage has sloughed off its biological character, the
sister’s husband no longer being the wife’s brother but another
close relative (such as the wife’s father in the Moses Quaternio),
or even a stranger. The loss of the cousin- and brother-attribute
is compensated as a rule by magical qualities, such as more
exalted rank, magical powers, and the like, both in the case of
the husband’s sister and the wife’s brother.

这不同于原初的形式,因为以姐妹作为交换的婚姻,已经抛弃它的生物的特性,姐妹的丈夫不再是妻子的兄弟,而是另外一个近亲(譬如,在摩西的四方体里的妻子的父亲),或甚至是陌生人。表亲与兄弟的属性的丧失通常被补偿,用魔力的特质,譬如更加崇高的地位,魔力的力量,等等,在丈夫的姐妹与妻子的兄弟的情况。
That is to say, an
anima-animus projection takes place. This modification brings
with it a great cultural advance, for the very fact of projection
points to a constellation of the unconscious in the husband-wife
relationship, which means that the marriage has become psychologically
complicated. It is no longer a state of mere biological and social coexistence, but is beginning to turn into a conscious relationship.

换句话说,阿尼玛-阿尼玛斯的投射发生。这个修正随之带来一个重大的文化的进展。因为投射的这个事实指向无意识的情结,在丈夫与妻子的关系。那意味着,婚姻在心理方面已经变得复杂。那不再仅是生物与社会共同存在的状态。而是它逐渐开始转变成为意识的关系。

This happens when the original crosscousin
marriage becomes obsolete as a result of the further differentiation
of marriage classes into a six-, eight-, or twelve-class
system. The cause of the activation of the unconscious that goes
hand in hand with this development is the regression of the
endogamous tendency the “kinship libido” which can no
longer find adequate satisfaction owing to the increasing
strangeness of the marriage partner.

这发生在原初的表亲的婚姻变得过时,由于婚姻阶级的更进一步的差异化成为六个,八个,或十二个阶级制度。无意识的被触动的原因,跟这个发展齐头并进。那就是近亲通婚的退化。“亲属的力比多”不再能够找到充分的满足,由于婚姻伴侣的逐渐增加的陌生感。
69
38* Besides the marriage quaternio, the Gnostics also used the
quaternity of the rivers of Paradise as a means of organizing
their numerous symbols. There are thus two (compensatory)
attempts, in the symbols we have listed, to organize the apparently
disconnected images. This accords with our experience of
the series of pictures produced during active imagination and in
chaotic psychic states. In both cases quaternity symbols appear
from time to time.70 They signify stabilization through order as
opposed to the Instability caused by chaos, and have a compensatory
meaning.

除了婚姻的四方体外,诺斯替教派也使用天堂的河流的四方体,作为组织他们的神性的象征的工具。因此,有两个(补偿的)企图,在我们列出的象征里,为了组织这个显而易见的中断的意象。这符合我们这一系列的图画的经验1,在积极想像与混沌的心灵的状态期间产生的图画系列。它们象征通过秩序的稳定化,作为跟混沌所引起的不稳定作为对立,并且拥有补偿的意义。

383 The four quaternios depicted above are first and foremost an
attempt to arrange systematically the almost limitless wealth of
symbols in Gnosticism and its continuation, alchemy. But such
an arrangement of principles also proves useful for understanding
the individual symbolism of modern dreams.

以上被描述的四个四方体,最重要的是一种企图,要系统地安排几乎是无限量的象征,在诺斯替教派与它的延伸物,炼金术。但是各种原则的这样的安排也证明是有用的,对于理解现代的梦的个人的象征。

The images we
encounter in this field are even more varied, and so confusing
in their complexity that some kind of organizing schema is absolutely
essential. As it is advisable to proceed historically, I have
taken the Moses Quaternio as a starting point, because it derives
directly from the primitive schema of the cross-cousin marriage.
Naturally this quaternio has only a paradigmatic significance.

在这个领域,我们遭遇的各种意象甚至更加千变万化。它们的错综复杂令人混淆,以致于某种的组织基模绝对是必要的。因为最好从历史方式前进,我就以摩西的四方体作为开端。因为它直觉从表近亲通婚的原始的基模演化而来。当然,这种四方体仅是具有典范的意义。

One could base the system just as easily on any other marriage
quaternio, but not on any other quaternity, such as, for instance,
Horus and his four sons. This quaternity is not aboriginal
enough, for it misses out the antagonistic, feminine element.71

我们能够同样容易地将这个系统的基础,放置在任何其他的婚姻的四方体。但是并不是任何的四方体都通用。譬如,何拉斯与他的四个儿子。这种四方体并不是足够原住民,因为它失落具有敌意的,女性的元素。

It is most important that just the extreme opposites, masculine-feminine
and so on, should appear linked together. That is why
the alchemical pairs of opposites are linked together in quaternities,
e.g., warm-cold, dry-moist. Applied to the Moses
Quaternio, the following schema of relationships would result:

重要的是,光就是这些极端的对立,男性与女性的对立,等灯,就会联接一块地出现。那就是为什么炼金术的对立配对,在四方体中联接一块。譬如,温暖-寒冷,乾燥-潮湿。当它被运用到摩西的四方体时,就会形成以下的关系的基模:

JETHRO Father 杰斯罗 父亲
MOSES Brother 摩西 兄弟
MIRIAM Sister 密力姆 姐妹
ZIPPORAH Daughter 基普拉 女儿

384 Whereas the first double pyramid, the Anthropos Quaternio,
corresponds to the Gnostic model, the second one is a construction
derived psychologically from the first, but based on the data
contained in the Biblical text used by the Gnostics. The psychological
reasons for constructing a second quaternio have already
been discussed.

虽然第一个双重金字塔,神性人形的四方体,对应于诺斯替教派的模式。第二个双重金字塔则是一种建构,心理上从第一个双重金字塔演变而来的建构。但是它的基础被包含在诺斯替教派使用的圣经的文本里。作为建构第二个四方体的心理的理由,已经被讨论过了。

That the second must be the “shadow” of the
first is due to the fact that the lower Adam, the mortal man,
possesses a chthonic psyche and is therefore not adequately expressed
by a quaternity supraordinate to him. If he were, he
would be an unsymmetrical figure, just as the higher Adam is
unsymmetrical and has to be complemented by a subordinate
quaternity related to him like his shadow or his darker reflection.

第二个双重金字塔一定是第一个双重金字塔的阴影,这是由于这个事实:地面的亚当,有限生命的人,拥有闪灵的心理,因此并没有充分地被表达,被早先于他被规范的四方体。假如他充分地被表达,他将会是一个不均称的人物。正如天堂的亚当是不均称,并且必须由跟他息息相关的隶属的四方体,作为辅助,像是他的阴影,或是他的较黑暗的反思。

S85 Now just as the Anthropos Quaternio finds its symmetrical
complement in the lower Adam, so the lower Adam is balanced
by the subordinate Shadow Quaternio, constructed after the
pattern of the upper one. The symmetrical complement of the
lower Adam is the serpent. The choice of this symbol is justified
firstly by the well-known association of Adam with the snake:
it is his chthonic daemon, his familiar spirit. Secondly, the snake
is the commonest symbol for the dark, chthonic world of instinct.
It may–as frequently happens– be replaced by an equivalent
cold-blooded animal, such as a dragon, crocodile, or fish.

现在,正如神性人形的四方体,在地面的亚当找到它的均称的辅助。地面的亚当也从隶属的阴影四方体获得平衡,模拟天堂的亚当的模式建构的阴影四方体。地面亚当地均称的辅助就是蛇。象征的选择能够自圆其说,首先根据这个著名的联想,将亚当跟蛇联想一块:这是一个闪灵的恶魔,他的熟悉的精神。其次,蛇就是最普遍的象征,对于黑暗,闪灵的本能的世界。如同经常发生的事,它可能会被冷血的动物的相等物所取代,譬如,龙,鳄鱼,或鱼取代。

But the snake is not just a nefarious, chthonic being; it is also,
as we have already mentioned, a symbol of wisdom, and hence
of light, goodness, and healing.72 Even in the New Testament
it is simultaneously an allegory of Christ and of the devil, just
as we have seen that the fish was. Similarly the dragon, which
for us has only a negative meaning, has a positive significance
in China, and sometimes in Western alchemy too.

但是蛇并不仅是极端邪恶,闪灵的生物。如同我们已经提到,它也是智慧的象征。因此,也是光,善良,与治疗的象征。即使在新约,蛇既是是基督,也是恶魔的寓言。正如我们已经看见,鱼也是一样。同样地,对于我们,龙仅有一个负面的意义,在中国,龙也具有正面的意义,在西方的炼金术,龙有时也具有正面的意义。

The inner polarity of the snake-symbol far exceeds that of man. It is overt,
whereas man’s is partly latent or potential. The serpent surpassed
Adam in cleverness and knowledge and can outwit him.
She is older than he, and is evidently equipped by God with a
superhuman intelligence, like that son of God who took over
the role of Satan.73

蛇的象征的内部的极端,远超过人的象征的内部的极端。这个内部的极端是显而易见的,尽管人有部分是潜在或潜能。在精明与知识方面,蛇超越亚当,并且机智胜过他。蛇比亚当更加早先存在,显而易见,由上帝予以装备超人的智慧。就像接替魔鬼的角色的上帝的那位儿子。

386 Just as man culminates above in the idea of a “light” and
good God, so he rests below on a dark and evil principle, traditionally
described as the devil or as the serpent that personifies
Adam’s disobedience.

正如人在光与良善上帝的观念的天堂,最为崇高。人在地面则是依靠黑暗与邪恶的原则。这个原则传统上被描述为恶魔,或作为亚当的不服从的具体化身的蛇。

And just as we symmetrized man by the
serpent, so the serpent has its complement in the second Naassene
quaternio, or Paradise Quaternio. Paradise takes us into
the world of plants and animals. It is, in fact, a plantation or
garden enlivened by animals, the epitome of all the growing
things that sprout out of the earth. As serpens mercurialis, the
snake is not only related to the god of revelation, Hermes, but,
as a vegetation numen, calls forth the “blessed greenness/
all the budding and blossoming of plant life.74 Indeed, this serpent
dwells even in the interior of the earth and is the pneuma that
lies hidden in the stone

正如我们用蛇让人保持均衡,蛇也具有它的辅助,在拿森尼的四方体,或天堂的四方体。天堂带领我们进入植物与动物的这个世界,从大地生长出来的一切成长的东西的轮廓。作为蛇的墨丘利神,蛇不但跟启示的赫密斯神息息相关。而且,作为植物的精神,它召唤「幸福的绿意」,植物生命的萌芽与开花。的确,这个蛇甚至驻居在大地的内部,它是隐藏于石头里的空气。

The symmetrical complement of the serpent, then, is the
stone as representative of the earth. Here we enter a later developmental
stage of the symbolism, the alchemical stage, whose
central idea is the lapis. Just as the serpent forms the lower
opposite of man, so the lapis complements the serpent.

蛇具有这种均衡的辅助,因此就是石头作为大地的代表。在此,我们进入象征主义的一个晚期发展的阶段,炼金术的阶段。它的中心观念是石头。正如蛇形成人的地面的对立,石头也作为蛇的辅助。

It corresponds,
on the other hand, to man, for it is not only represented
in human form but even has “body, soul, and spirit,” is an
homunculus and, as the texts show, a symbol of the self. It is,
however, not a human ego but a collective entity, a collective
soul, like the Indian hiranyagarbha, ‘golden seed/ The stone is
the “father-mother” of the metals, an hermaphrodite. Though
it is an ultimate unity, it is not an elementary but a composite
unity that has evolved.

另一方面,石头对应于人。因为石头不仅以人的形式被代表,而且甚至拥有「身体,灵魂,与精神」。它是何蒙丘鲁斯这个圆融生命,如同文本显示,它是自性的象征。可是,它并不是人的自我,而是集体的实体,集体的灵魂。就像印度的「黄金种子」。石头金属的「父亲与母亲」,阴阳同体。虽然它是一个最后的实体,它并不是已经进化的基本实体,而是组合实体。

For the stone we could substitute all
those “thousand names” which the alchemists devised for their
central symbol, but nothing different or more fitting would have
been said.

我们能够用所有那些「上千的名字」,来替换这个石头。炼金术师设计上千的名字,来作为他们的中心的象征。但是并没有说出任何不同或更加贴切的东西。

388 This choice of symbol, too, is not arbitrary, but is documented
by alchemical literature from the first to the eighteenth
century. The lapis is produced, as we have already seen, from
the splitting and putting together of the four elements, from
the rotundum. The rotundum is a highly abstract, transcendent
idea, which by reason of its roundness 76 and wholeness refers to
the Original Man, the Anthropos.

象征的选择也并不是任意的,而是由炼金术的文献列入记录,从第一世纪到第十八世纪的文献。石头被产生,如同我们已经看见,从这四个元素的分裂与组合,从圆原素产生。这个圆原素是非常抽象,超验的观念。由于它的圆与完整性,它提到原初的人,人的原型。

389 Accordingly our four double pyramids would arrange themselves
in a circle and form the well-known uroboros. As the
fifth stage, the rotundum would then be identical with the first;
that is to say, the heavy darkness of the earth, metal, has a secret
relationship to the Anthropos. That is obvious in alchemy, but
occurs also in the history of religion, where the metals grow
from Gayomart’s blood.77

因此,我们的四个双重金字塔将会安排它们自己成为一个圆圈,并且形成这个著名的「乌洛伯洛斯咬尾蛇」。作为第五阶段,圆原素将因此被认同是第一的双重金字塔。换句话说,大地的沉重的黑暗,金属,具有跟人的原型的关系。在炼金术,那是显而易见。但是也发生在宗教的历史。在那里,金属从加夭马特的血成长出来。

This curious relationship is explained
by the identity of the lowest, most material thing with the highest
and most spiritual, which we have already met in the interpretation
of the serpent as a chthonic and at the same time the
“most spiritual” animal. In Plato the rotundum is the world soul
and a “blessed God.” 78

这个耐人寻味的关系被解释,凭借将最低,最物质的东西,认同为最高,最精神的东西。在将蛇解释为闪灵,同时又是「最具有精神」的动物,我们已经遭遇这种最高,最精髓的东西。在柏拉图,这个圆原素就是世界的灵魂与「幸福的上帝」。

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

雄伯手记1040113

January 13, 2015

雄伯手记1040113

梅花开了

最早看到香水梅,是在特立屋背后的花卉空间。她当时长得枝叶繁茂,亭亭玉立,标价2999元。对于节省小气的我,这是太过于昂贵的价位。我仅有每次经过,观赏一下的些微欲望。就这样,过了大约半年之后,我偶然再去购物时,突然发现标价牌子改为1499元,足足降价了对折。只是这时的她,叶子掉落一大半,枝干看起来也枯萎的样子。我心里不禁滴沽:「就算再减个1000元,我也没有什么购买她的欲望!」

不知不觉又过了半载,秋去春来。我再去那里时,猛然发现她再次展现葱茏翠绿的丰满面貌。心头突然洶涌着拥有她的冲动,当即买下,放置在五十cc的小摩的前面踏板位置。当我载著这株高过于车身与骑者的她,在慢速缓骑途中,引起不少路人的好奇观望。问到多少钱买到时,他们还认同地说:「请人载送也差不多要这个价钱!」

我的隐居旧屋,仅有前面的小庭院拥有较充足的阳光。我先是将她安置在中央位置,给她换了20寸的大盆子,再添加些氮肥。这是我所能提供给她的最高礼遇。不料,她却不领情地每天给我掉落叶子,还有三分之一的枝干竟然悍然地乾枯!我对于花卉培育是个生手,只有心疼地望着她逐渐憔悴,然后将她推到靠墙壁的背后位置,不再理睬她,或是就随她去自然演变。

时序匆匆,夏秋已逝,冬天的寒流开始来袭。凛冽抖擞中,我驻足小庭院,沉思人生的起伏興衰,凝视面前的绿意消长,猛然发现有几朵小白花在枝干上搔首弄姿。

「梅花开了!」我不禁心里惊呼起来.

现在白天读书时,半夜醒来时,我都习惯到小庭院徘徊张望,小白花又增加了几朵,用鼻子嗅一嗅有没有香水的味道。也不禁困惑地思维到:她吸引我产生欲望的魅力,是当初的葱茏翠绿的枝叶繁茂?是可能产生梅子水果的实用价值的期望?还是现在的小白花的纯粹秀丽与扑鼻香?

应证到我最近几年翻译的精神分析的拉康名言,那就是:「欲望总是大他者的欲望」。那自我的欲望,或生命实存作为主体的欲望究竟在那里?主体的欲望与大他者的欲望差别在哪里?

我之所以产生翻译拉康精神分析的欲望,是在刚退休时,学心理辅导的C,找我开读书会,她告诉我说,她写过一篇拉康的论文,并送我一本大陆褚孝泉翻译的「拉康选集」。

C跟我结识于四十多年前。她当时在私校任职,新婚不久,跟夫婿在新港街的小巷里开了一间休闲咖啡屋,举办艺文讲座。我应邀几次在那里讲过卡繆,托尔斯泰,康拉德的作品。

读书会断断续续地进行将近十年。拉康的精神分析研讨班,我也翻译了十几册,然后又将探索的欲望延伸到卡尔荣格的炼金术的神秘主义。

上个月,东华邀请台大的沈志中演讲拉康的精神分析。C打电话邀请我一起去听讲。到了现场,她却又告诉我说,她在别处另有面谈会,要中途离去。

沈的演讲深入浅出,还用幻灯片作了许多拉康的图片简报。其中最令人印象深刻的莫过于那几幅「大他者欲望我什么」的欲望的辩证法。我当时因为随着C中场离去,并没有听完。回家后,就興起强烈的欲望,将我已经翻译过的拉康那篇欲望的辩证法论文与欲望与其解释研讨班,重新摩挲鑽研。

过了两星期,两位同在中学任职的年轻朋友,因为写作硕士论文时,我曾经给予不少的知识指导与协助,联合起来给我举办个谢师餐宴。C也在场,我就跟她讨论起我最近鑽研的拉康的「大他者欲望我什么」。

也许是拉康的精神分析一向晦涩难懂,也许我讲得玄之又玄,C似乎对「大他者欲望我什么」并不感到什么興趣。年轻朋友,也认为这个场合应该是轻松作乐的时刻,就将话题岔开。

倒是最近我翻译卡尔荣格的「永恒纪元」Aion,发现他的圆形四方体的曼陀罗原型的无意识转化,跟拉康的拓扑图型的无意识演变,有异曲同工的殊途同归。两人都不约而同地捨弃自我心理学ego psychology,斥之为自恋的我执。荣格以积极想像追寻自性self的完整性,融合个人无意识与集体潜意识。拉康则是探索生命实存的主体的可能性,从实在界的不可能,以爱悯pathos与空无中创造 ex-nihilo,重新迴向象征界众生。

此时,大他者的欲望什么?主体的欲望是什么?或自性的欲望是什么?那不是不言而喻吗?我不禁喃喃自语:「梅花开了!」