Identification 106

Identification 106
认同
Jacques Lacan
雅克 拉康

28.3.62 XV 182
The scope for ambiguity that you can give to this formula – the
one who actively counts no doubt, but also the one who counts
quite simply in reality, the one who really counts, obviously is
going to take some time to find where he is in his count, exactly
the time that we will take to go through everything that I have
just designated for you here – will have for you its full meaning
(schema):

你们能够给予这个公式的歧义性的范围—无可置疑是非常算计的人,但他也仅是在现实非常算计的人。这位确实算计的人,显而易见将要耗费一些时间找出在他的算计里,他位置哪里。我们确实要耗费时间经历我在此刚刚跟你们设计的一切事情—歧义性的范围对于你们将具有它的充分的意义(基模):

Shackleton and his companions in the Antartic
several hundred kilometres from the
coast, explorers submitted to the
greatest frustration, one which resulted
not only from the lacks which were
more or less elucidated at the time –
because it is a text which is already
(11) about fifty years old – from the
more or less elucidated lacks in a
special food which was still being tested at that time, but who
one might say were disoriented in what I might call a still
virgin landscape, not yet inhabited by human imagination, tell us
in notes which are very peculiar to read, that they always
counted themselves as one more than they were, that they could
not make it out: “We were always asking ourselves where the
missing person had gone”, the missing person who was not missing
except because of the fact that their whole effort of counting
always suggested to them that there was one more, and therefore
one less.

萨克雷登及其同伴在南极距离海岸好几百公里。探险家承受最强大的挫折。挫折不仅因为当时阐述的这个欠缺造成—因为这个文本已经有大约五十年了—因为在某个特别的食物的阐述的欠缺。这个特别的食物在当时正在被测试。而是他们在我不妨说是依旧未被开发的地景里迷失了方向。那个地景尚未被人类的想像驻居过。他们用特殊阅读的笔记告诉我们。他们总是认为他们自己是超越自身的样子,他们无法理解它:「我们总是询问自己,迷失的人去到哪儿?」实际上并没有迷失的这个迷失的人,除了因为这个事实:他们的完整的计算的努力总算跟他们暗示,还有一个人,因此少了一个人。

You put your finger here on the appearance in its naked state of
the subject who is nothing more than that, than the possibility
of one more signifier, of an additional 1 thanks to which he
himself notes there is a one who is missing.
If I remind you of this it is simply to highlight in a dialectic
which includes the most extreme terms where we situate our path
and where you may believe and sometimes even ask yourselves if we
are not forgetting certain reference points. You may for example
even ask yourselves what relationship there is between the path
that I have made you travel and these two terms with which we
have had to deal, we have constantly to deal with but at
different moments, of the Other and the thing.

你们在此理解这个表象,主体处于它的赤裸的状态。主体仅仅是那个样子,不仅是一个能指的可能性,一个额外的一。由于这个额外的一,他自己注意到,有一个一迷失。假如我提醒你们这个,那仅是要强调,用包括最极端的术语的辩证法。在那里,我们定位我们的途径。你们可能相信,有时甚至询问你们自己,我们是否忘记某些的指称点。譬如,你们甚至询问你们自己,存在着怎样的关系,在我要你们旅行的这个途径,与这两个术语之间。我们必须处理的这两个术语。我们不断地处理的两个术语。但是在不同的时刻,大他者与物象。

Of course, the subject himself in the final analysis is destined
for the thing, but his law, more exactly his faturn is this path
that he can only describe by passing through the Other in so far
(12) as the Other is marked by the signifier, and it is on this
side (en deca) of this necessary passage through the signifier
that desire and its object are constituted as such.

当然,主体自身追根究底注定朝向这个物象。但是他的法则,更确实地说,他的“faturn”就是这条途径,他仅能够偶然描述的途径,经由大他者。因为大他者由能指所标示。就在通过能指的这个必要的过程的这一边,欲望与其客体作为本身被形成。

The appearance of this dimension of the Other and the emergence of
the subject, I cannot remind you too much of it in order to give
you properly the meaning of what is involved and whose paradox, I
think, ought to be sufficiently articulated for you in the fact
that desire – you should understand it in the most natural sense
– can and must constitute itself only in the tension created by
this relationship to the Other, which takes its origin from the
fact of the advent of the unary trait in so far as at first and
since it begins with the thing it always effaces this something
which is quite a different thing to this one which has always
been irreplaceable; and we find there from the first step – I
point this out to you in passing – the formula, here is where
Freud’s formula ends: there where the thing was I must come.

大他者的维度的出现,与主体的出现,我跟你们无论如何强调也不过分,为了给与你们适当的意义,对于所被牵涉的东西,它的悖论,我认为应该跟你们充分地表达。事实上,你们应该理解它,以最自然的意义。欲望能够构成它自己,也必须构成它自己,仅有以跟大他者的关系所创造的激情。大他者获得它的起源,从独异性特征的来临这个事实。因为起初,大他者开始于它总是抹除的物象,这个某件东西完全不同于总是无法被替换的东西。我们在那里发现这个公式,从第一步—我顺便跟你们指出这点—在此就是弗洛依德的公式结束的地方:我必须回到物象以前所在地地方。

It should be replaced at the origin by: “Wo Es war, da durch den
Ein”, rather by “durch den Eins” there by the one qua one, the
unary trait, “werde Ich”, the “I” will come: the whole path is
completely traced out at every point of the path.

在原初的地方:“Wo Es war, da durch den Ein” ,这句话应该被替换为:”durch den Eins“在那里,被这个作为一的这个一,这个独异性特征,”werde Ich“,这个“我”必须来到:整个的途径完全地被追踪,在途径的每个时刻。

雄伯译

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