Identification 90

Identification 89
认同

Jacques Lacan
雅克 拉康

14.3.62 XIII 159

(17) This dimension of loss essential to metonymy, the loss of
the thing in the object, is the true sense of this thematic of
the object qua lost and never refound, the same one which is at
the basis of the Freudian discourse and is ceaselessly repeated.

对于换喻非常基本的丧失的维度,在客体身上物象的丧失,就是客体作为失落而且永远没有被重新发现的客体的这个主题的真实的意义。这个相同的客体作为弗洛依德辞说的基础,不断地被重复。

One further step, if we push metonymy further, as you know, it is
the loss of something essential in the image, in this metonymy,
which is called the ego, at this point of the birth of desire, at
this point of pallor at which St Augustin pauses before the
infant at the breast as Freud did before his grandson eighteen
centuries later. It is false to say that the being of which I am
jealous, the brother, is my fellow (semblable): he is my image in
the sense that the image involved is the founding image of my
desire. Here is the imaginary revelation, and it is the meaning
and the function of frustration. All of this is already known.
I am only recalling it as the second source of the experience.
After real privation, imaginary frustration.

更加深入的一个步骤,假如我们将换喻逼进更远,你们知道,那就是意象里的某件东西的丧失,在这个换喻里,它被称为自我,在欲望的诞生的这个时刻。在苍白的这个时刻,圣奥古斯丁停顿的时刻,在婴孩的面前,对着这个乳房,如同几世纪以后,弗洛依德停顿在他的孙子面前。这样说是虚假的,我妒忌的这个人,兄弟,是我的同胞:他是我的意象,因为被牵涉的这个意象,就是我的欲望的创建的意象。在此时想象界的启示。这就是挫折的意义与功能。所有这一切已经被知道。我仅是提醒它,作为是精神分析经验的第二个来源。在实在界被剥夺之后,就是想像界的挫折。

But, just as I
tried today to situate for you the use of real privation at the
term which interests us, namely in the founding of the symbolic,
in the same way, we have to see here how this fundamental
revelatory image of desire is going to be placed in the symbolic.

但是正如我今天尝试跟你们定位实在界的剥夺的使用,这个术语让我们感到興趣。也就是说,以象征界作为基础,同样地,我们必须在此看见,欲望的这个基本的启示的意象将要被放置在象征界。

This placing is difficult. It would of course be quite
impossible if the symbolic were not there, if – as I have
reminded you, always hammered out for a long enough time for this
to have got into your head – if the Other and the discourse in
which the subject has to place himself were not always waiting
for him before his birth and that he is spoken to, at least
(18) through the mediation of his mother, of his nurse.

这个放置是困难的。当然,假如象征并不在那里,那将是完全不可能的。如同我曾经提醒过你们,假如大他者与辞说总是经过漫长的时间被锤炼出来,为了让这个已经进入你的脑海,假如在主体必须放置他自己的辞说里,假如大他者与辞说未必正在等待他,在他诞生之前,对他从事言谈的,至少通过他的母亲,他的乳妈的中介进行。

The mainspring involved, the one which is both the abc, the infancy
of our experience, but which for some time people do not know how
to go beyond for want precisely of knowing how to formalise it as
abc, is the following, namely the intersection, the naive
exchange which is produced somewhere in the dimension of the
Other between desire and demand.

牵涉到的这个动力来源,即使初级开始,我们精神分析经验的初期的这个动力来源。但是有段时间来,人们并不知道如何超越,因为确实欠钱知道,如何让它成为形式,作为初期开始。牵涉的动力来源如下,也就是说,这个交会,这个天真的交换。它在某个地方被产生,在欲望与要求之间的大他者的维度的某个地方。

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

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