Identification 108

Identification 108
认同

Jacques Lacan
雅克 拉康

28,3,62,184

The other, is the nihilisation which could be assimilated to
Hegelian negativity. The nothing that I am trying to get to hold
together for you at this initial moment in the establishment of
the subject is something else.

大他者就是这个虚无主义。这个虚无主义无法被吸收到黑格尔的否定。我正在尝试到达的空无,为了聚集一块,在主体的建立的这个最初的时刻,是某件其他东西。

The subject introduces the
nothing as such and this nothing is to be distinguished from any
ens rationis which is that of classical negativity, from any
imaginary being which is that of a being whose existence is
impossible, the famous centaur which brings the logicians, all
the logicians, indeed the metaphysicians to a halt at the
beginning of their path towards science, which is not either the
ens privativum, which is properly speaking what Kant admirably in
the definition of his four nothings which he turns to such little
account, called the nihil negativum, namely to use his own terms:

主体介绍空无的本身。这个空无应该被区别,跟任何的思想存有物区别出来。思想存有物是古典的否定。也应该跟任何想像的存在区别出来。想像的存在是不可能的存在,这个著名的半人半马,让逻辑专家,所有的逻辑专家,的确,让所有形上学家停顿下来,在他们朝向科学的途径的开始。科学也并非是空无的客体。贴切地说,康德令人赞赏地定义他的四个空无的东西,他求助于如此微不足道的说明,所谓的“虚无的否定”,也就是使用他自己的术语:

leere Gegenstand ohne Begriff, an empty object, but let us add
without concept, (15) without any grasp on it being possible. It
is for that reason, to introduce it, that I had to put before you
again the network of the whole graph, namely the constitutive
network of the relationship to the Other with all its
reverberations.

一个空虚的客体,但是让我们不要增添观念,不要理解它是可能的。因为那个理由,为了介绍它,我必须在你们面前再次放置整个的图形的网络。换句话说,跟大他者的关系的网络的形成,以它的一切迴响。

I would like, in order to lead you onto this path, to pave your
way with flowers. I am going to try it today, I mean to mark my
intentions when I tell you that it is starting from the
problematic of the beyond of the demand that the object is
constituted as object of desire; I mean that it is because the
Other does not answer, except with “nothing maybe”, that the
worst is not always sure, that the subject is going to find in an
object the very virtues of his initial demand. You should
understand that it is in order to pave your way with flowers that
I am recalling these truths of common experience whose
signification is not sufficiently recognised, and try to make you
sense that it is not by chance, analogy, comparison, nor just
flowers but profound affinities which will make me indicate to
you at the end the affinity of the object with this Other – with
a big 0 – in so far for example as it manifests itself in love,
that the famous speech of Eliante in Le Misanthrope is taken from
the De natura rerum of Lucretius:

为了引导你们进入这个领域,我想要用花朵铺路。今天,我想要尝试它。我打算标示我的意图,当我告诉你们,那是从要求界的这个超验的难题开始,客体被形成,作为欲望的客体。我的意思是,那是因为大他者没有回应。除了用“空无的可能”,最遭糕的事情未必总是确定。主体将会在客体里找到他的最初的要求界的品德。你们应该理解,为了用花朵跟你们铺路,我正在提醒共同经验的这些真理。共同经验的意义并没有充分地体认。我尝试让你们理解,这并非偶然,类似,比较,也不仅是花朵。而是深刻的关联性,将会让我跟你们指示,在客体跟这个大他者的关联性的结束,用一个大写的O—譬如,它在恋爱里展现它自己。在“伪善者”这本小说,伊利安提的著名的演讲,从De natura reru of Lucretius 採用过来。

“The palefaced lady’s lily white, perforce;
The swarthy one’s a sweet brunette of course;
The spindly lady has a slender grace;
The fat one has a most majestic pace;
The plain one, with her dress in disarray,
They classify as beaute negligee…”

「苍白女郎必然是百合花地白嫩;
黝黑女郎当然视黑就是甜美;
高瘦女郎行走婀娜多姿;
肥胖女郎举止雍容华贵;
普通女郎,连服装都杂乱,
她们被归类为美的疏忽、、、」

(16) It is nothing other than the impossible-to-efface sign of
this fact that the object of desire is only constituted in the
relationship to the Other in so far as it takes its origin itself
from the value of the unary trait. There is no privilege in the
object except in this absurd value given to each trait of being a
privilege.

这实实在在就是这个事实的‘不可能抹除’的迹象:欲望的客体仅是在跟大他者的关系里被形成。因为它获得它自己的起源,从这个独异性特征的价值里。在这个客体里没有特权,除了在这个荒谬的价值,被给予作为特权的每个特征里。

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

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