Archive for March, 2015

The Symbols of Transformation 55

March 21, 2015

The Symbols of Transformation 55
转化的象征

Carl Jung
卡尔 荣格

CHAPTER III
第三章

THE HYMN OF CREATION
创造的圣歌

The links of this chain are proven by the material, with
the exception of sun and fire, which I put in parentheses,
but which, however, will be proven through what follows
in the further course of the analysis, All of these expressions,with one exception, belong to erotic speech.
(” My God, star, light, my sun, fire of love, fiery love,” etc.)

这个锁链的联结由这个材料证明,除了太阳与火之外。我将太阳与火括弧起来。可是,太阳与火将会被证明,通过以下的东西,在精神分析的更进一步的过程。所有的这些表达,都属于情爱的言辞,除了一个例外。(我的上帝,星辰,光辉,爱之火,激烈的恋情,等等。)

” Creator ”
appears indistinct at first, but becomes understandable
through the reference to the undertone of Eros,
to the vibrating chord of Nature, which attempts to renew
itself in every pair of lovers, and awaits the wonder of
creation.

“创造者”起初显得不清楚。但是变得可理解,通过提到情爱的低调,提到自然的共鸣的迴响。自然企图更新它自己,在每对恋人那里,并且等待创造的奇迹。

Miss Miller had taken pains to disclose the unconscious
creation of her mind to her understanding, and, indeed
through a procedure which agrees in principle with
psychoanalysis, and, therefore, leads to the same results
as psychoanalysis But, as usually happens with laymen
and beginners, Miss Miller, because she had no knowledge
of psychoanalysis, left off at the thoughts which
necessarily bring the deep complex lying at the bottom
of it to light in an indirect, that is to say, censored manner
More than this, a simple method, merely the carrying
out of the thought to its conclusion, is sufficient to discover
the meaning. Miss Miller finds it astonishing that
her unconscious phantasy does not, following the Mosaic
account of creation, put light in the first place, instead of tone.

米勒小姐曾经费力气泄漏她的心灵的无意识的创造,让她理解。的确,通过一个程序,在原则上符合精神分析的程序。因此导致跟精神分析相同的结果。但是,如同外行人与初学者通常发生的事,米勒小姐因为不知道精神分析,会中断下来,当思绪必然会让位在低端的深处情结清楚起来,以一种间接,也就是说,受到审查的方式。不仅如此,一个简单的方法就足够发现这个意义,只要将这个思绪演变成为结论。米勒小姐发现令她惊奇的是,她的无意识的幻想,跟随着平淡地描述创造之后,并没有在最初的地方给予光,而是给予音色。

Now follows an explanation, theoretically constructed
and correct ad hoc, the hollowness of which is, however,
characteristic of all similar attempts at explanation.

一个解释跟随而来,在理论上被建构,而且在那个情况是正确。可是,这个解释的特征是空洞,跟所有类似的企图解释。

She says “It is perhaps interesting to recall that Anaxagoras also had the Cosmos arise out of chaos through a sort of whirlwind, which does not happen usually without producing sound.8

她说,「这或许耐人寻味,回想起,阿那莎格拉斯也曾经让宇宙从混沌里出现,通过一种旋风。旋风发生,通常都会产生声音。」

But at this
I had studied no philosophy, and knew nothing cither of
Anaxagoras or of his theories about the ‘yovf,* which I, unconsciously,
was openly following. At that time, also, I was equally
in complete ignorance of Leibnitz, and, therefore, knew nothing of his doctrine c dum Deus cakulat, fit mundus ‘ ”

但是针对这点,我没有研究任何哲学,并且也不知道阿那莎格拉斯或他“宇宙创造“的理论。我无意识地开放地跟随。在当时,我也同样地完全无知,对于莱布尼兹。因此,我对莱布尼兹的信条一无所知:「上帝创造算计的世界」。

Miss Miller’s references to Anaxagoras and to Leibnitz
both refer to creation by means of thought; that is
to say, that divine thought alone could bring forth a new
material reality, a reference at first not intelligible, but
which will soon, however, be more easily understood

米勒小姐提到阿那萨克拉斯与莱布尼兹。两者都提到凭借思想的创造。换句话说,光就是神性的思想就能够产生新的材料的现实。这是起初并不清楚的提到,但是不久就会更加容易地被理解。

We now come to those fancies from which Miss Miller
principally drew her unconscious creation,

我们现在来的那些幻想。米勒小姐原则上从那些幻想获得她的无意识的创造。

“In the first place, there is the ‘ Paradise Lost ‘
by Milton,which we had at home in the edition illustrated by Dore, and which had often delighted me from childhood Then the ‘ Book of Job,’ which had been read aloud to me since the time of my earliest recollection Moreover, if one compares the first words of ‘ Paradise Lost ‘ with my first verse, one notices that there is the same verse measure.

「首先就是密尔顿的“失乐园”,我们家里拥有道尔绘画插图的版本。从童年开始,这本书经常让我感到喜欢。然后是“约伯记”,打从我最初的记忆,就有人跟我朗读它。假如我们将“失乐园”的最初的几个字,跟我最初的诗句作比较,我们会注意到,有相同的诗的抑扬顿挫。」

” ‘ Of man’s first disobedience .
” ‘ When the Eternal first made sound.’

「关于人的首次的不服从
当永恒首次发出声音。」

” My poem also recalls various passages in Job, and one or two places in Handel’s Oiatono ‘ The Creation,’ which came out very indistinctly in the first part of the dream.”

「我的诗也回想起“约伯记”的各个段落。在韩德尔的神剧“创世纪”,有一两个地方清楚地浮现在梦的第一部份。“

The ” Lost Paradise “which, as is well known, is so
closely connected with the beginning of the world, is
made more clearly evident by the verse–

众所周知,“失乐园“跟创世纪的开始息息相关。从这行诗句表现得更加清楚—

“Of man’s first disobedience”
「人的首次不服从」

which is concerned evidently with the fall, the meaning
of which need not be shown any further. I know the
objection which every one unacquainted with psychoanalysis
will raise, viz , that Miss Miller might just as
well have chosen any other verse as an example, and that,
accidentally, she had taken the first one that happened
to appear which had this content, also accidentally. As
is well known, the criticism which we hear equally from
our medical colleagues, and from our patients, is generally
based on such arguments. This misunderstanding
arises from the fact that the law of causation in the
psychical sphere is not taken seriously enough; that is to
say, there are no accidents, no ” just as wells.”

这行诗句显而易见是关于“堕落“,它的意义不言而喻。我知道,对于精神分析不熟悉的人们,可能会提出反对意见说,米勒小姐当时本来也可以选择任何其他一首诗作为例子。偶然地,她就拿了刚好出现的第一首诗,拥有这个内容的第一首诗,而且也是偶然地。众所周知,我们从我们的医界的同仁也同样听到批评,从我们的病人,这个批评根据这些的论点。这种误解起源于这个事实:在心灵的领域,因果的法则并没有充分认真地被看待。换句话说,没有什么偶然,没有什么”本来也可能“。

It is so, and there is, therefore, a sufficient reason at hand why it is so It is moreover true that Miss Miller’s poem is
connected with the fall, wherein just that erotic component
comes forth, the existence of which we have surmised
above

事情就是这样。因此,有充分的方便的理由解释它为什么这样。而且,米勒小姐的诗确实跟“堕落“息息相关。在那里,情爱的成分出现。我们以上已经推测到情爱成分的存在。

Miller neglects to tell which passages in Job
occuired to her mind. These, unfortunately, are therefore
only general suppositions Take first, the analogy
to the Lost Paradise Job lost all that he had, and this
was due to an act of Satan, who wished to incite him
against God.

米勒小姐疏忽地没有说出她心中想到的“约伯记“的什么段落。不幸地,这些段落因此仅是笼统的假设。跟”失乐园“作为类比,”约伯记“丧失他拥有的一切。这是由于魔鬼撒旦的行动。魔鬼撒旦希望借用他对抗上帝。

雄伯译
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Identification 105

March 21, 2015

Identification 105
认同
Jacques Lacan
雅克 拉康

The proof here also – I am reminding you of something about which
one cannot know whether it is in the antecedents, the first steps
or in the future of my discourse that I highlight it – is that
the first form of identification and the one which is referred to
(9) with such frivolity, such pitiful parroting is this
identification which, we are told, incorporates, or again –
adding a confusion to the imprecision of the first formula –
introjects.

在此的证据—我正在提醒你们某件事情。关于这件事情,我们不知道它作为先例。在我的辞说的最初的步骤或未来,以致于我强调它—在此的证据也是,认同的第一个形式,如此任性被提到的这个认同,如此可怜地模拟就是这个认同。我们被告诉,这个认同合并,或者再次内化这个认同,增添混淆,给第一个公式的不明确。

Let us be content with incorporates which is the
best. How can one even begin with this first form of
identification when not even the slightest indication, not the
slightest reference point except a vaguely metaphorical one, is
given to you in such a formula about what it can even mean? Or
indeed if one speaks about incorporation, it is indeed because
something must be happening at the level of the body. I do not

know if I can push things far enough this year, I hope so all the
same, we have time enough before us to get there, returning to
where we began, to give its full meaning and its true meaning to
this incorporation of the first identification.

让我们满足于这次合并,属于最好的合并。我们甚至如何开始认同的这个最初形式,当即使是最微小的暗示,即使是最轻微的指称点,都没有给予你们,除了一个模糊的隐喻的认同,在这个的公式,关于它甚至意味着什么?或者,的确,假如我们谈论关于合并,那确实是因为某件东西一定正在发生,在身体的层次。我不知道今年我是否已经充分发展这些事情,回到我们开始的地方,为了给予它的充分的意义,以及它的真实的意义,给这个最初的认同的合并。

As you will see, there is no other means of bringing it into play
except by rejoining it through a thematic which has already been
elaborated from the time of the most antique, mythical, indeed
religious traditions under the term of “mystical body”.

你们将会看见,没有其他的方法运作它,除了凭借重新连接它,通过一个主题。这个主题已经被建构,从最古早,最神秘的宗教的传统的时代开始。在“神秘的身体”的术语下。

Impossible not to take things in a span which goes from the
primitive Semitic conception: there is between the age-old father
and all those who descend from him a bodily identity, but at the
other extreme you know that there is the notion which I have just
called by its name, that of the mystical body, in so far as it is
from a body that a church is constituted: and it is not for
nothing that Freud, to define for us the identity of the ego in
its relationships with what he calls on that occasion
Massenpsychologie refers to the corporality of the Church.

我们不可能不这样看待事情,在从原始的闪族的观念演变过来的这段期间。有一个身体的认同,在古老的父亲与所有那是属于他的后代的父亲之间。但是在另外一个极端,你们知道,存在着这个观念,我刚刚称呼其名的观念,神秘的身体的观念。因为教堂的被建构,就来自于一个身体。这并非徒劳,弗洛依德提到教堂的肉身,为了跟我们定义自我的认同,在自我与他当时所谓的“群众心理”的关系。

(10) But how can I make you begin from there without giving rise
to all the confusions and make you believe that, as the term
mystical sufficiently indicates, it is on quite different paths
to those along which our experience would wish to draw us, it is
only retroactively, in a way, returning to the necessary
conditions of our experience, that we can introduce ourselves
to the antecedence suggested by every attempt to tackle in its
fullness the reality of identification.

但是我如何能够让你们从那里开始,而不产生所有的混淆?我如何让你们相信,就“神秘”这个术语充分指示的,那是在完全不同的途经到那些混淆。我们的精神分析经验想要带领我们沿着那些混淆。这仅是反动地,以某种的方式,回到我们精神分析经验的必要的情况。我们能够介绍我们自己这个先例,每个努力暗示的先例,为了要充分地克服认同的现实。

Therefore the approach
that I chose in the second form of identification is not by
chance; it is because this identification is graspable by
approaching it by way of the pure signifier, because we can grasp
in a clear and rational fashion an angle from which to enter into
what is meant by the identification of the subject in so far as
the subject brings to birth the unary trait, rather that the
unary trait once it has been detached makes the subject appear as
one who counts – in the double sense of the term.

因此,我选择的接近,在认同的第二个形式,并不是偶然的。因为这个认同能够被理解,
凭借这个纯粹的能指来接近它。因为我们能够理解一个角度,以清楚而理性的方式。从这个角度,为了探讨主体的认同是什么意思。一旦独异性特征被区隔,它让主体出现,作为是重要的主体,从这个术语的双重意义而言。

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Identification 104

March 20, 2015

Identification 104
认同

Jacques Lacan
雅克 拉康

28.3.62 XV 180

There are two usages of this “either…, or…”. It is not for
nothing that logic will mark all its efforts and, as I might say.
That the “either…, or…” concerning for example these two
circles can mean two things: the choice between one or other of
these two circles. But does that mean that simply as regards the
position of the “either…, or…” there is exclusion? No, what
(7) you see is that in the circle into which I am going to
introduce this “either…, or…” there is involved what I can
call the intersection symbolised in logic by

“非此则彼”有两个用途。逻辑将会标示它一切的努力,并非徒劳,我不妨说。譬如,关于这两个圆圈的“非此则彼”,意味着两件事情:选择这两个圆圈的这个或那个。但是,那难道意味着,只要有关“非此则彼”的立场,就会有排除?不,你们看见的东西是,在这个圆圈,我正在跟你们介绍的这个“非此则彼”,牵涉到我所谓的交会,在逻辑里被象征的交会。

The relationship of desire to a certain intersection involving
certain laws is not simply called on to put on a matter of fact
terrain what one could call the contract, the agreement between
demands; given the profound heterogeneity that exists between
this field and that one, this is sufficiently symbolised by the
following: here we are dealing with the closing of the surface
and there properly speaking with its internal void.

欲望跟某个牵涉某些法则的交会的关系,不仅被召唤要将我们所谓的契约放置在实事求是的平台,在各个要求之间的契约,假如考虑到存在于这个领域与那个领域之间的深奥的多元性质。欲望的这个关系以下面的方式象征:在此,我们正在处理表面的封闭。恰当地说,用它的内部的空洞。

This puts
before us a model which shows us that it involves something other
than grasping the part the demands have in common. In other
words, it will be a matter for us of knowing in what measure this
shape can allow us to symbolise as such the constituent parts of
desire, in so far as desire for the subject is this something
that he has to constitute along the path of the demand.

这在我们面前摆上一个模式跟我们显示:它牵涉到某件并非是掌握跟各种要求共同的东西。换句话说,我们的问题是要知道这个形状让我们能够象征到什么程度,象征欲望的组成的成分。因为对于主体的欲望就是这个某件东西,沿着要去的途径,他必须形成的东西。

I am indicating to you already that there are two points, two
dimensions that we can privilege in this circle which is
particularly significant in the topology of the torus: on the one
hand the distance which connects the centre of the central void
to this point which is found to be, which can be defined as, a
sort of tangency thanks to which a plane intersecting the torus
is going to allow us to separate out this privileged circle in
the simplest way. This is what will give us the definition, the
measure of small o qua object of desire.

我已经正在跟你们指示,有两个点,两个维度,我们能够用这个圆圈给予特权。在圆环面的拓扑图形,这个圆形特别的重用。一方面,连接中央的空洞的中心的这个距离,跟这个点,被发现是能够被定义为某种的反切的点。由于这个反切,跟圆环面交会的平面将会让我们能够分开这个特权的圆圈,以最简单的方式。这是为什么我们给予这个定义,作为欲望的小客体的衡量。

On the other hand this, in so far as it is only itself locatable,
definable, with respect to the very diameter of this exceptional
(8) circle, it is in the radius, in the half if you wish of this
diameter, that we see what is the mainspring, the final measure
of the relationship of the subject to desire, namely the small
qua symbol of the phallus.
在另一方面,这是可定义,因为它本身仅能被找出位置,关于这个例外的圆圈的直径,就在这个半径里,在这个直径的一半。我们看见主体跟欲望的关系的最后的衡量,这个原动力。换句话说,作为阳具的象征的小客体。

This is what we are heading towards
and what will take on its meaning, its applicability and its
import from the path that we will have taken beforehand, in order
to allow us to succeed in making this image itself more
manageable, tangible for you and up to a certain point suggestive
of a truly structural intensity.

这是我们正在朝着前进的地方,将会形成它的意义的地方,它的运用与它的意义,对于我们先前将会採取的途径。为了让我们能够成功于让这个意象本身更加可以处理,对于你们更加具体。直到某个点,它暗示着真正的结构的张力。

This having been said, it is of course understood that the
subject, in what we have to deal with in our partner who summons
us, in what we have before us in the form of this summons, and
what comes to speak before us, only what one can define and
punctuate as the subject identifies itself. It is worth
recalling that because, after all, it is easy for thinking to
drift. Why, if one does not dot the i’s, should one not say that
the drive identifies itself and that an image identifies itself?

当这个地方已经被说出,它当然就已经被理解。主体,在我们必须处理的东西,,在召唤我们的伴侣,在我们面前所拥有的东西,以召唤的形式,前来我们面前言说的东西,我们能够定义与强调的东西,作为主体认同它自己。这是值得提醒的,因为毕竟很容易让思维漂浮。假如我们没有注意细节,我们难道不应该说:冲动认同它自己,意象认同它自己?

Nothing can correctly be said to identify itself, the term
identification is only introduced into Freud’s thinking from the
moment that one can to some degree, even if this is not
articulated in Freud, consider this identification as the
dimension of the subject – and that does not mean that this does
not take us much further than the subject.

没有一样东西能够正确地说是认同它自己,“认同”这个术语仅是被介绍进入弗洛依德的某个程度地将这个认同认为是主体的维度。那并不意味着,这会不会将我们带离主体更思维,从我们能够考虑认同的这个时刻,即使它在弗洛依德里并没有被表达。我们能够远。

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Identification 103

March 19, 2015

Identification 103
认同

Jacques Lacan
雅克 拉康

28.3.62 XV 178

Therefore, everything can be reduced to the adjunction to the
shape of a sphere with a certain number of handles plus a certain
number of other eventual shapes.

因此,每样东西能够被化简成为跟球形的形状的连接,具有某些的把手,外加某些的其他的最后的形状。

I hope that in the session before the holidays I will be able to
initiate you into this shape which is very amusing – but when I
think that the majority of you here do not even suspect its
existence! – it is what is called in English a cross-cap or what
one can designate by the French word mitre.

我希望,在假期之前的这节课,我将能够引导你们进入这个非常有趣的形状。但是当我认为,在此,你们大多数人们甚至没怀疑这个形状的存在。那是英文所谓的“交叉帽”,或我们能够用法文的“mitre”这个字指明它。

So, imagine a torus
which would have as a property the inversion of its surface at
some part of its circuit, I mean that at a place which is put
here between two points A and B the outside surface goes through,
the surface which is in front goes through the surface which is
behind, the surfaces intersect one another. I can only indicate
it to you here.

所以,请你们想像一个圆环面,它拥有在它的迴圈的某个部分的它的表面的倒转,作为一种属性。我都意思是,在被放置在这里的一个地方,处于A点与B点之间,这个外在的表面经过前面的这个表面。它经过背后的这个表面,互相交叉的这些表面。在此我能够跟你们指出它。

This has very curious properties and perhaps
even for us rather exemplary ones, in so far as in any case it is
a surface which has this property that the outside surface for
its part, if you wish, is found to be continuous with the inside
face in passing to the inside of the object and therefore can
return in one single circuit from the other side of the surface
(4) from which it started.

这个表面具有非常耐人寻味的属性,甚至对于我们,或许是相当典范的表面。无论如何,这是一个表面具有这个属性,就它本身而言,外在的表面被发现跟内在的表面偶尔地延续下来,到这个客体的内部,因此它能够以单一的迴圈作为回转,从它开始的表面的另外一边。

It is something very easy to produce
in the simplest fashion when you do something with a strip of
paper which consists in taking it and twisting it in such a way
that its edge is stuck on to the extreme edge after being
reversed. You will see that it is a surface which has
effectively only a single face, in this sense that something
travelling on it never encounters in a certain sense any limit,
passes from one side to the other without your being able to
grasp at any instant where the conjuring trick has taken place.

这是某件非常容易产生的东西,用最简单的方式,当你们做某件东西,用纸的环带。你们拿起这个纸带,用这种方式扭转,这样它的边缘会卡在极端的边缘,经过倒转之后。你们将会看见,这是一个表面有效地仅有单一的一面。某件旅行过它的东西,永远不会遭遇任何的限制。它从一边经过到另外一边,你们无法马上理解,这个连接的诡计在哪里发生。

Therefore there is here the possibility on the surface of any
sphere whatsoever of coming to produce, to simplify any surface
however complicated it may be. Let us add here the possibility
of holes; you cannot go beyond that, namely that however
complicated the surface you imagine may be, I mean for example
however complicated the surface you have to make may be, you can
never find anything more complicated than that. So that there is
a certain naturalness in the reference to the torus as being
intuitively the most simple, the most accessible shape.

因此,在此有这个可能性,在任何球星的表面,它逐渐产生,逐渐简化任何表面,无论它如何复杂。让我们在此补充“空洞”的这个可能性。你们无法超越那个,也就是,无论你们想像这个表面多么复杂,譬如,我指的是,你们必须制作的这个表面多么复杂,你们永远不能找到任何东西比那个更加复杂。所以,有某个自然的性质跟这个圆环面,作为在直觉上是最简单,最能够接近的形状。

This can teach us something. In this regard I told you the
signification that we could give by convention, by artifice, to
two types of circular axis, in so far as they are privileged
here. The one which makes the circuit of what one could call the
generating circle of the torus, since it is a torus of revolution
in so far as it is open to being indefinitely repeated, in some
way the same and always different, is well designed to represent
for us signifying insistence and especially the insistence of
(5) repetitive demand.

这能够教导我们某件东西。关于这点,我告诉你们这个意义,我们能够给予的意义,根据传统,根据技艺,给两种的迴圈的轴心。因为它们在此具有特权。这个特权就是形成我们能够所谓的圆环面对产生的圆圈的迴圈的东西。因为它是旋转的圆环面,它开放给无数次的重复,以某种的方式是相同,而又总是有差异。它明确被设计为了替我们代表能指化的坚持,特别是重复的要求的坚持。

On the other hand what is implied in this
succession of circuits, namely a circularity that is accomplished
while at the same time being unnoticed by the subject which is
found to offer us an obvious, passive, and in a way maximum
symbolisation for intuitive sensibility of what is implied in the
very terms of unconscious desire, in so far as the subject
follows its highways and byways without knowing it. Throughout
all these demands, this unconscious desire is in a way by itself
the metonymy of all these demands, and you see here the living
incarnation of these references to which I have accustomed you,
habituated you throughout my discourse, specifically to those of metaphor and metonymy。

在另一方面,在各种迴圈的这个连续被暗示的东西。也就是,被完成的循环,当它同时并没有被主体注意到。它被发现提供给与我们一个明显,被动,在某方面,又是最大量的象征,作为直觉的理解所被暗示的东西,用无意识的欲望的术语。因为主体遵循它的大路与小径,自己却并不知道它。在所有的这些要求里,这个无意识的欲望在某方面自身就是所有这些要求的换喻。你们在此看见这些指称的活生生的具体化身,我让你们习惯的这些指称,在我的辞说的过程,让你们习惯于隐喻与换喻的那些指称。

28.3.62 XV 179
Here, metonymy finds in a way its most tangible application as
being manifested by desire in so far as desire is what we
articulate as presupposed in the succession of all the demands in
so far as they are repetitive.

在此,换喻以某个方式找到它的最具体的运用,作为是由欲望所展示。因为欲望就是我们表达作为被预先假定的欲望,在所有的要求的连续里,因为它们是重复。

We find ourselves before
something where you see that the circle described here merits
that we should attach to it the symbol D, qua symbol of Demand.
This something involving the inside circle must indeed have
something to do with what I will call metonymical desire.

我们发现我们处在某件东西之前。在那里,你们看见,在此被描述的这个圆圈应该获得:我们将它跟D的这个象征连接一块,作为是Demand要求的象征。这个某件东西牵涉到这个内部的圈圈确实一定拥有某件东西,跟我们所谓的换喻的欲望息息相关。

Well then, there is among these circles, the test that we can make of
it, a privileged circle which is easy to describe: it is the
circle which starting from outside the torus finds the means of
completing itself, not simply by passing through the central
hole, but by enveloping the central hole without for all that
passing by the central hole.

呵呵,在这些圆圈当中,有这个测试,我们用它形成的测试,一个很容易被描述的特权的圆圈。就是这个圆圈从圆环面对外面开始,穿过中央的空洞。但是凭借涵盖这个中央的空洞,尽管这样,却有没有经由中央的空洞经过。

This circle has the privilege of
(6) doing both things at once. It passes through and it
envelopes it. It is therefore made up of the addition of these
two circles, namely it represents D + d. The addition of demand
and desire, allows us to symbolise in a way demand with its
underlay of desire.

这个圆圈拥有这个特权:同时作两件事情。它经过它,又涵盖它。它因此是由这两个圆圈的增加所组成。换句话说,它代表D+d(要求+欲望)。要求加上欲望,让我们能够用某种方式象征要求,将它放置在欲望的底下。

Why is this of interest? The interest of this is that if we
end up at an elementary dialectic, namely that of the opposition
between two demands, if it is inside this same torus that I
symbolise by another analogous circle the demand of the Other
with what that will involve for us of “either…, or….”,
“either what I demand”, “or what you demand”, we see this
everyday in daily life; this to recall that in the privileged
conditions at the level we are going to look for it, to
interrogate it, in analysis, it is necessary that we should
remember this, namely the ambiguity that there always is in the
very usage of the term “either…, or…”, this term of
disjunction symbolised in logis as: a v b.

为什么这让人感到興趣? 这个的興趣是,假如我们结束,在一个基本的辩证法。也就是,两个要求之间的对立的辩证法,就在这个相同的圆环面内部,我用另外一个类似的圆圈象征大他者的要求,用对于我们而言,会牵涉到“非此则彼”的东西。“要就是我所要求的东西”“要不,就是你所要求的东西”。我们看出这个日常生活的常见的选择。这是要提醒,在这些特权的情况,在这个层次,我们将要寻找它,质疑它,在精神分析里。这是必要的,我们应该记住这个。换句话说,总是会有模糊暧昧,在使用这个术语“非此则彼“,”断裂“的这个术语,在逻辑里被象征物:a v b。

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

Aion IV

March 17, 2015

Aion IV
永恒纪元
Chapter 15
第15章
The Conclusion
结论

425 Although, to begin with, we meet the anima and animus
mostly in their negative and unwelcome form, they are very far
from being only a species of bad spirit. They have, as we have
said, an equally positive aspect.

虽然首先,我们遭遇阿尼玛与阿尼玛斯,大部分在它们负面与不受欢迎的形式。它们绝非仅是不良精神的品种。如同我们已经看出,它们具有同样是正面的层面。

Because of their numinous, suggestive
power they have formed since olden times the archetypal
basis of all masculine and feminine divinities and therefore
merit special attention, above all from the psychologist, but also
from thoughtful laymen. As numina, anima and animus work
now for good, now for evil. Their opposition is that of the sexes.
They therefore represent a supreme pair of opposites, not hopelessly
divided by logical contradiction but, because of the mutual
attraction between them, giving promise of union and
actually making it possible.

因为它们具有神性,暗示的力量,它们自古以来就形成原型的基础,具有男性与女性的神性。因此,它们获得特别的注意,尤其重要的是,从心理学家,而且从沉思的外行人。作为神性,阿尼玛与阿尼玛斯时而运作为善,时而运作为恶。它们的对立是男女两性的对立。它们因此代表崇高的对立配对。而不是无望地被逻辑的悖论所区分。因为它们之间互相的吸引,它们给予结合的承诺,并且实际上让结合成为可能。

The coniunctio oppositorum engaged
the speculations of the alchemists in the form of the
“Chymical Wedding,” and those of the cabalists in the form of
Tifereth and Malchuth or God and the Shekhinah,2 not to speak
of the marriage of the Lamb.

对立力量的结合让炼金术师的沉思以“化学的婚礼“的形式从事。奥秘教派的那些沉思则是以提非瑞神,玛丘斯神,或上帝与神殿的形式从事,更不用说是绵羊的结合。

426 The dual being born of the alchemical union of opposites,
the Rebis or Lapis Philosophorum, is so distinctively marked in
the literature that we have no difficulty in recognizing it as a
symbol of the self. Psychologically the self is a union of conscious
(masculine) and unconscious (feminine). It stands for the
psychic totality. So formulated, it is a psychological concept.

这个双重的存在,诞生于对立力量的炼金术的结合,哲学家之石的结合。它在文学里如此清楚地被标示出来。我们毫无困难地体认它,作为自性的象征。从心理学而言,自性是意识(男性)与无意识(女性)的结合。它代表心灵的完整性。当它如此被诠释时,它是心理的观念。

Empirically, however, the self appears spontaneously in the
shape of specific symbols, and its totality is discernible above all
in the mandala and its countless variants. Historically, these
symbols are authenticated as God-images.

可是,从经验而论,自性自动自发地出现,以明确的象征。它的完整性可觉察出来,尤其是在曼陀罗与其无数的变形里。从历史而言,这些象征被真诚认为是上帝的意象。

427 The anima/animus stage is correlated with polytheism, the
self with monotheism.3 The natural archetypal symbolism, describing
a totality that includes light and dark, contradicts in
some sort the Christian but not the Jewish or Yahwistic viewpoint,
or only to a relative degree.

阿尼玛与阿尼玛斯的阶段跟多神论息息相关,自性则是与一神论息息相关。自然的原型的象征主义,描述包括光与黑暗的完整性,某个程度上牴触基督教。但是并没有牴触犹太教或旧约的观点,或仅是相对程度的牴触。

The latter seems to be closer
to Nature and therefore to be a better reflection of immediate
experience. Nevertheless, the Christian heresiarchs tried to sail
round the rocks of Manichaean dualism, which was such a danger
to the early Church, in a way that took cognizance of the
natural symbol, and among the symbols for Christ there are
some very important ones which he has in common with the
devil, though this had no influence on dogma.

后者似乎更加靠近自然,因此应该是更加贴切地反映当下的经验。可是,基督教的异端论尝试环绕马尼卡的双重论的岩石航行。对于早期的教堂,那是如此的危险,它採有体认自然的象形。在对耶稣基督的象征当中,有一些非常重要的象征,上帝跟魔鬼有共通之处,虽然这并没有影响到信条。

By far the most fruitful attempts, however, to find suitable
symbolic expressions for the self were made by the Gnostics.
Most of them—Valentinus and Basilides, for instance—were in
reality theologians who, unlike the more orthodox ones, allowed
themselves to be influenced in large measure by natural inner
experience.

可是,最具有成果的企图,要找到合适的象征的表达给自性,则是由诺斯教派来完成。大部分的诺斯教派,梵伦提那斯与巴斯利地斯,都容许他们自己被影响,相当程度受到自然的内在经验影响。

They are therefore, like the alchemists, a veritable
mine of information concerning all those natural symbols arising
out of the repercussions of the Christian message. At the
same time, their ideas compensate the asymmetry of God postulated
by the doctrine of the privatio boni, exactly like those
well-known modern tendencies of the unconscious to produce
symbols of totality for bridging the gap between the conscious
and the unconscious, which has widened dangerously to the
point of universal disorientation.

他们因此就像炼金术师,都是资讯的验证的矿源,关于所有那些自然的象征,从基督教的讯息的结局出来。同时,他们的观念补偿上帝的不均称,由“善的剥夺“的信条提出。确实就像是无意识的那些著名的现代的倾向,要产生完整性的象征,作为衔接意识与无意识之间的差距。这个差距危险地扩宽到普世的解离的程度。

I am well aware that this work, far from being complete, is
a mere sketch showing how certain Christian ideas look when
observed from the standpoint of psychological experience. Since
my main concern was to point out the parallelism or the difference
between the empirical findings and our traditional views,
a consideration of the disparities due to time and language
proved unavoidable. This was particularly so in the case of the
fish symbol.

我清楚地知道,这个工作根本没不完整。它仅是一幅描绘,显示某些的基督教的观念看起来是什么样子,当我的主要的关注,是要指出这个并列或这个差异,处于经验的发现与我们的传统的观点之间。由于时间与语言所产生的差异的考虑证明是不可避免的。这特别是如此,在鱼的象征的情况。

Inevitably, we move here on uncertain ground and
must now and then have recourse to a speculative hypothesis
or tentatively- reconstruct a context. Naturally every investigator
must document his findings as fully as possible, but he
should also venture an occasional hypothesis even at the risk
of making a mistake. Mistakes are, after all, the foundations
of truth, and if a man does not know what a thing is, it is at
least an increase in knowledge if he knows what it is not.

无可避免地,我们在此移动在不确定的地面,并且必须时常诉诸于沉下的假设,或试验性地重建一个文本。当然,每个研究必须尽量充实地记录它的发现。但是他也应该冒险提出偶然的假设,即使冒着犯错误的危险。毕竟,错误是真理的基础。假如人并不知道事情是什么,那至少是知识的增加,假如他知道事情不是什么。
雄伯译
32hsiung@pchome.com.tw
https://springhero.wordpress.com

Aion XV

March 16, 2015

Aion XV
永恒纪元 第15章

CONCLUSION
结论

422 I have tried, in this book, to elucidate and amplify the various
aspects of the archetype which it is most important for modern
man to understand namely, the archetype of the self. By way
of introduction, I described those concepts and archetypes which
manifest themselves in the course of any psychological treatment
that penetrates at all deeply.

在这本书,我曾经尝试阐明与强化原型的各个层面。现代人们理解原型是非常重要的,也就是自性的原型。作为导引,我描述展现自己的那些观念与原型,在任何心彻底深入的理疗愈的过程。

The first of these is the
SHADOW, that hidden, repressed, for the most part inferior and
guilt-laden personality whose ultimate ramifications reach back
into the realm of our animal ancestors and so comprise the whole
historical aspect of the unconscious. Through analysis of the
shadow and of the processes contained in it we uncover the
ANIMA/ANIMUS syzygy.

这些原型的第一个是“阴影”,那个被隐藏,被压抑的“阴影”。大部分是低下而且充满罪恶感的人格。这些人格的最后的深入发展回溯到我们的动物的祖先的领域。所以,它包含无意识的完整的历史的层面。通过对于阴影的精神分析,以及对于被包括在它里面的各种过程,我们发现阿尼玛与阿尼玛斯的融合。

Looked at superficially, the shadow is cast
By the conscious mind and is as much a privation of light as the
physical shadow that follows the body.

表面观看起来,阴影被意识的心灵投射。同样,阴影也是是光的被剥夺与跟随身体的生理的阴影。

For this superficial view,
therefore, the psychological shadow with its moral inferiority
might also be regarded as a privation of good. On closer inspection,
however, it proves to be a darkness that hides influential
and autonomous” factors which can be distinguished in their own
right/ namely anima and animus.

因此,对于这个表面的观点,心理的阴影具有它的道德的低劣,也可能被认为是道德的被剥夺。可是,当我们更加仔细审查时,阴影证明是隐藏具有影响力与具有自主性因素的黑暗。这些因素根据它们的特征被区别,也就是阿尼玛与阿尼玛斯。

When we observe them in full
operation—as the devastating, blindly obstinate demon of opinionatedness
in a woman, and the glamorous, possessive, moody,
and sentimental seductress in a man—we begin to doubt whether
the unconscious can be merely the insubstantial comet’s tail of
consciousness and nothing but a privation of light and good.

当我们观察它们在完整的运作当中,作为是女人身上的偏执狂的毁灭性的盲目的固执的恶魔,在男人身上的魅力,著魔,情绪化,与滥情的诱拐。我们开始怀疑,无意识是否仅是意识的非实质的彗星的尾巴,仅是光与善的被剥夺。

423 If it has been believed hitherto that the human shadow was
the source of all evil, it can now be ascertained on closer investigation
that the unconscious man, that is, his shadow, does not
consist only of morally reprehensible tendencies, but also displays
a number of good qualities, such as normal instincts,
appropriate reactions, realistic insights, creative impulses, etc.

假如迄今有人相信,人类的阴影是各种邪恶的来源。更加仔细的研究之下,我们现在也能够确定,无意识的人,也就是他的阴影,并没有仅是由道德该受责备的倾向组成。而是展示许多好的特质,譬如,正常的本能,合适的反应,实际的洞察力,创造性的冲动,等等。

On this level of understanding, evil appears more as a distortion,
a deformation, a misinterpretation and misapplication of facts
that in themselves are natural. These falsifications and caricatures
now appear as the specific effects of anima and animus, and
the latter as the real authors of evil.

在这个理解的层面,邪恶出现作为扭曲,变形,错误诠释与错误运用那些自身是自然的事实。这些虚假与嘲讽现在出现作为阿尼玛与阿尼玛斯的明确的影响。后者则是作为邪恶的真实的作者。

But we cannot stop even at
this realization, for it turns out that all archetypes spontaneously
develop favourable and unfavourable, light and dark, good and
bad effects. In the end we have to acknowledge that the self is
a complexio oppositorum precisely because there can be no
reality without polarity.

但是即使有这个体会,我们无法停止。因为结果证明,所有的原型都自动自发地发展影响,有利与不利,光与黑暗,善与恶的影响。最后,我们必须承认,自性是一个复杂的对立体。确实是因为每个现实,都有极端。

We must not overlook the fact that
opposites acquire their moral accentuation only within the
sphere of human endeavour and action, and that we are unable
to give a definition of good and evil that could be considered
universally valid. In other words, we do not know what good
and evil are in themselves.

我们一定不要忽略这个事实。仅是在人类行为与行动的范围之内,对立力量才得到它们的道德的强调。对于无法被认为具有普世有效的善与恶,我们不能个给予定义。换句话说,我们并不知道善与恶本身是什么。

It must therefore be supposed that
they spring from a need of human consciousness and that for
this reason they lose their validity outside the human sphere.
That is to say a hypostasis of good and evil as metaphysical entities
is inadmissible because it would deprive these terms of
meaning. If we call everything that God does or allows “good,”
then evil is good too, and “good” becomes meaningless.

因此,我们必须假设,它们起源于人类意识的需求。因为这个理由,它们丧失它们的有效性,在人类的范围之外。换句话说,善与恶的要素作为形上学的实体,无法被承认。因为那会将这些术语剥夺掉意义。假如我们称上帝所做或容许的一切为善,那么邪恶便也是善。“善”就变成没有意义。

But suffering, whether it be Christ’s passion or the suffering of the
world, remains the same as before. Stupidity, sin, sickness, old
age, and death continue to form the dark foil that sets off the
joyful splendour of life.

但是痛苦始终跟以前一样,无论是耶稣基督的激情或世界的痛苦。愚昧,原罪,病痛,老年,与死亡,都继续形成黑暗的箔纸,点燃生命的欢愉的光辉。

The recognition of anima and animus is a specific experience
that seems to be reserved mostly, or at any rate primarily, for
psychotherapists. Nevertheless, anyone who has a little knowledge
of belles-lettres will have no difficulty in forming a picture
of the anima; she is a favourite subject for novelists, particularly
west of the Rhine.1

对于阿尼玛与阿尼玛斯的体认是明确的经验,大部分似乎被保留的经验,或无论如是原初似乎被保留给心理治疗师。可是,对于稍具写作能够的人们,他们会没有困难地构想阿尼玛的画面。阿尼玛是一个受人喜爱的主题,给小说家,特别是莱茵河的西岸的小说家。

Nor is a careful study of dreams always necessary.
It is not quite so easy to recognize the woman’s animus, for
his name is legion. But anyone who can stand the animosity of
his fellows without being infected by it, and is capable at the
same time of examining it critically, cannot help discovering
that they are possessed. It is, however, more advantageous and
more to the point to subject to the most rigorous scrutiny one’s
own moods and their changing influence on one’s personality.

详细地研究梦也并非总是必要。要体认出女人的阿尼玛斯则是并不那么容易。因为阿尼玛斯的名称是军团。但是任何能够承受起他的同胞的敌意而不受敌意影响的人,同时又能够批判地审视这个敌意的人,他会情不自禁地发现,他们为敌意所著魔。可是,这是更加有利,更加中肯,将自己的心情与心情对于一个人的人格的影响,隶属于最严格的审查。

To know where the other person makes a mistake is of little
value. It only becomes interesting when you know where you
make the mistake, for then you can do something about it. What
we can improve in others is of doubtful utility as a rule, if,
indeed, it has any effect at all.

知道别人在那里犯错是没有多大用途。仅有当你知道你在那里犯错,你才感到興趣。因为那样你才能够对它做某种的处理。我们在别人身上能够改进的东西,其实用性通常值得怀疑。的确,它根本就没有什么效果。

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

Identification 102

March 16, 2015

Identification 102
认同

Jacques Lacan
雅克 拉康

28.3.62 XV 177
Seminar 15: Wednesday 28 March 1962

Of what use to us is the topology of this surface, of this
surface called the torus, in so far as its constituting
inflection which makes necessary its turns and returns is what
can best suggest to us the law to which the subject is submitted
in the processes of identification? This of course will only
finally appear to us when we have effectively gone through
everything that it represents and how well suited it is to the
dialectic proper to the subject in so far as it is a dialectic of
identification.

这个表面的拓扑图形,对于我们有什么用途呢?因为它的组成的内射让它的回转成为必要。回转就是最能够跟我们暗示法则的东西。主体在认同的各个过程中,承受的法则。当然,最后我们才会觉得是有用,当我们有效地经历每样它代表的东西,以及它如何贴切地适应于主体自身的辩证法。因为那是认同的辩证法。

By way of reference therefore and in order that when I highlight
one or other point, when I accentuate one or other relief, you
may record, as I might say at every moment the degree of
orientation, the degree of relevance, of what I am putting
forward at that moment with respect to a certain goal that is to
be attained , I will tell you that at the limit what can be
inscribed on this torus, in so far as it can be of use to us, is
going to be symbolised more or less in such a way, that this
shape, these circles that are drawn, these letters next to each
of these circles, are going to designate it immediately for us.
The torus no doubt appears to have a privileged value.

因此凭借指称,为了当我强调某一个点,当我强调某一个突出,你们可能会记录。我不妨说,在定向的程度的每个时刻,相关的程度,在那个时刻我正在提出的东西,关于某个应该被获得的目标。我将告诉你们,在极限,在这个圆环面能够被铭记的东西,因为对于我们有用途,它将会以这样一种方式被象征。这个形状,这些被画出的圆圈,靠近每个圆圈的这些字母,将会立即跟我们指明它。这个圆环面无可置疑地拥有一个特权的价值。

Do not
think that it is the only form of non-spherical surface that is
capable of interesting us; I could not encourage too much those
(2) who have some leanings, some gifts for this, to refer to what
is called algebraic topology and to the shapes that it proposes
to you in something which, if you wish, as compared to classical
geometry, the one that you keep written on the seat of your
pants because of your passage through secondary education,
presents itself exactly as an analogy for what I am trying to do
for you on the symbolic plane, what I called an elastic logic, a
supple logic.

请你们不要认为,能够让我们感到興趣的东西,仅是这个非-球形的表面。对于那些拥有某些倾向的人们,我再三鼓励,他们具有对于这个圆环面的天赋,提到所谓的代数的拓扑途形,提到它跟你们建议的各种形状,在某件可以类比古典几何学的东西,我不妨说。你们保有的几何学形状,被书写在你们裤子的位置。因为你们已经经历过中学教育。它确实呈现作为是我正在尝试跟你们所做的类比,在象征的层次。我所谓的弹性的逻辑,软性的逻辑。

This is still more manifest for the geometry
involved. Because the geometry involved in algebraic topology
is presented as the geometry of figures which are made of rubber.
It is possible that the authors bring into play this caoutchouc,
this rubber as they say in English, in order to get across to the
listener what is involved; it is a matter of figures which can be
deformed and which through all the deformations remain in a
constant relationship.

这更加地明显,对于牵涉到的几何学。因为牵涉到代数的图形的几何学被呈现作为是由塑胶形成的人像的几何学。作者们很有可能运作这个塑胶,英文所谓的rubber橡皮。为了让被听众明白牵涉的东西。这些人像能够被扭曲,通过所有这些变形,这些人像始终处于不断的关系。

This torus is not required to present
itself here in its filled-out shape. Do not think that among the
surfaces which are defined, which must be defined, the ones that
essentially interest us, closed surfaces, in the measure that in
any case the subject presents himself as something closed, closed
surfaces, however ingenious you may be, you see that there is a
whole field open to the most outrageous inventions.

这个圆环面并没有被要求要在此呈现它自己,以它被填满的方式。请你们不要认为,除了被定义,以及必须被定义的各种表面之外,我们基本上感到興趣的那些表面,封闭的表面,无论如何,主体呈现他自己,作为某件被封闭的东西,被封闭的表面。无论你们多么的机智,你们将会看见,有一整个的领域开放给即使是最疯狂的发明。

Do not think
moreover that imagination lends itself all that willingly to the
forging of these supple, complex shapes, which coil around one
another and get themselves into knots. You have only to try to
accustom yourself to the theory of knots in order to see how
difficult it is already to represent for oneself the most simple
combinations; this will still not take you far.

而且,请你们不要认为,想像本身愿意有助于这些软性的,复杂的形状的塑造,并且让它们自己成为环结。你们只要尝试让自己习惯于环结的理论,为了看出这已经是多么的困难,替你们自己代表即使是最困难的组合。这将不会让你们有多大进展。

Because it can
be proved that however complicated it may be, you will always be
(3) able to reduce any closed surface by means of appropriate
procedures to something which cannot go any further than a
sphere provided with some appendices, among which precisely those
which from the torus are represented here as a handle annexed to,
a handle added onto a sphere, as I recently drew it on the
blackboard for you, a handle sufficing to transform the sphere
and the handle into a torus from the point of view of its
topological value.

因为我们能够证明,无论它是多么复杂,你们将总是能够化简任何的封闭的表面,凭借合适的程序,化简成为某件仅就是球形的东西,它被供应某些的附属的东西。其中,那些形成圆环面的那些东西,在此被代表作为被合并的手把,被增添到球形的手把。如同我最近跟你们画它,在黑板上。这一个手把足够将这个球形与手把转变成为圆环面,从它的拓扑图形的价值的观点。

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

Identification 101

March 15, 2015

Identification 101
认同

Jacques Lacan
雅克 拉康

21.3.62 XIV 174
(20) Is it not possible that a behaviour might be conceived which
measures up to this true status of desire and is it even possible
for us not to see that despite appearances, despite the age-old
chit-chat of the moralist, nothing, not a step of our ethical
behaviour can be sustained without an exact mapping out of the
function of desire?

这难道不是可能的吗?测量欲望的这个真实的地位的行为可能被构想?我们甚至也是可能看见吗?,尽管外表,尽管道学家自古以来的陈腔滥调,没有一样东西,我们的道德的行为,甚至没有一个步骤能够被维持,而不确实描绘出欲望的功能。

Is it possible for us to content ourselves
with examples like the one Kant gives, when to reveal for us the
irreducible dimension of practical reason, he gives as example
that the honest man, even at the height of his happiness, cannot
fail at least for a moment to consider whether he might not
renounce this happiness in order not to bear false witness
against an innocent man for the benefit of the tyrant. An absurd
example because in our own day, but just as much in the time of
Kant, is the question not altogether elsewhere?

我们难道不可能满足于这些例子,譬如康德给予的例子?为了跟我们启示实践理性的无法化简的维多,他给予一个例子。这位诚实的人,即使在他狂欢时刻,他至少一定会考虑到,他是否要放弃他的快乐,为了不要做虚假的见证,不利于一位无辜的人,以利于暴君。这是一个荒谬的例子。因为在我们的时代,如同在康德的时刻,这个问题难道不是完全在别的地方吗?

Because the just
man is going to weigh up, yes, whether if in order to preserve
his family he should or should not bear false witness. But what
does that mean? Does that mean that, if he is giving a handle in
this way to the hatred of the tyrant against the innocent man, he
could bear true witness, denounce his little pal as a Jew when he
really is one.

因为这位公正的人将会衡量,是的,假如为了维持他的家庭,他是否应该或不应该做虚假的见证。但是那意味着什么?那难道意味着,假如他以这种方式助暴君的通恨一臂之力,伤害这位无辜的人,他就能够做真实的见证,抨击他的朋友,作为犹太人,当他确实就是一位犹太人。

Is it not here that there begins the moral dimension which is not
to know what duty we should fulfill or not vis-a-vis the truth,
nor whether our behaviour falls under the universal rule, but
whether we should or not satisfy the desire of the tyrant?

道德的维度的开始,难道不就是在这里?道德的维度就是不要知道我们是否应该实践我们的责任,当面对真理时,或我们的行为是否会受到这个普世的法则影响,而是我们是否应该满足暴君的欲望?

(21) Here is the ethical balance properly speaking; and it is at
this level that without making intervene any dramatics from
outside – we have no need for it – we also have to deal with
what, at the end of the analysis, remains suspended on the Other.
It is in so far as the measure of unconscious desire at the end
of analysis still remains implicated in this locus of the Other
that we incarnate as analysts, that Freud at the end of his work
can mark as irreducible the castration complex as unassignable by
the subject.

恰当地说,在此时伦理的平衡。就在这个层次,没有让从外面的戏码介入—我们没有需要它—我们也必须处理,在精神分析的结束时,是什么东西始终悬置在大他者那里。因为无意识的欲望的衡量,在精神分析结束时,始终被牵连在大他者的这个轨迹。我们具体表现大他者的轨迹作为精神分析。弗洛依德在他的研究结束时,能够标示阉割情结作为无法化简,作为无法由主体来指定。

This I will articulate the next time, committing myself to allow
you to glimpse at least that a correct definition of the function
of phantasy and of its assumption by the subject allows us maybe
to go further in the reduction of what has appeared up to now in
experience as a final frustration.

下次,我将表达这一点。我承诺自己要让你们至少能够瞥见,主体的幻见的正确的定义与其假设让我们能够更加深入地化简迄今出现在精神分析经验,作为最后的挫折的东西。

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

Identification 100

March 13, 2015

Identification 100
认同

Jacques Lacan
雅克 拉康

21.3.62 XIV 173

The obsessional1s taste for ubiquity is well known, and if you do
not spot it you will understand nothing about most of his
behaviour. The least thing, because he cannot be everywhere, is
in any case to be in several places at once, namely that in any
case he can nowhere be laid hold of.

妄想症者对于无所不在的鉴赏力是众所周知。假如你们没有觉察它,你们将根本就无法理解他的行为。无论任何情况,即使是最微不足道的事情,都会同时在好几个地方,因为他无法在每个地方。换句话说,无论任何情况,他无法在任何地方被人掌握。

The hysteric has another mode which is of course the same,
because it is the root of this one, even though less easy, less
immediate to understand. The hysteric also can pose herself as
real qua impossible. Her trick then is that this impossible will
subsist, if the Other admits her as sign. The hysteric poses
herself as the sign of something in which the Other could
believe; but even though she constitutes this sign she is quite
(19) real and it is necessary at all costs that this sign impose
itself and mark the Other.

歇斯底里症者还有另外一个当然是相同的模式。因为那是这个模式的根源,即使比较不那么容易,不那么当下被理解。歇斯底里症者也能够提出他自己作为实在界,作为不可能界。他的诡计因此就算,这个不可能界将会存在,假如大他者承认她作为讯息。歇斯底里症者提出她自己作为某件东西的讯息。在那里,大他者能够相信。但是即使她构成这个讯息,她完全是实在界,这个讯息有必要不计任何代价提出它自己,并且标示大他者。

Here therefore is where there ends up this structure, this
fundamental dialectic which entirely reposes on the ultimate
weakness of the Other as a guarantee of what is sure. The
reality of desire is established there and takes its place there
through the medium of something whose paradox we can never stress
too much, the dimension of the hidden, namely the dimension which
is indeed the most contradictory one that the spirit can
construct once it is a question of the truth.

这个结构因此就在此结束,这个基本的辩证法。它完全依靠大他者的这个最后的弱点,作为确定的东西的保障。欲望的现实界在那里被建立,并且在那里就位。通过对于某件东西的媒介。这个东西的媒介,我们无论如何强调也不过分。这个隐藏的东西的维度,也就是确实是最具悖论的东西的维度。一旦是真理的问题,精神就能够建构的最具悖论的东西。

What is more
natural than the introduction of this field of truth if not the
position of a omniscient Other, to the point that the sharpest,
the keenest philosopher cannot sustain the very dimension of the
truth, except by supposing that it is this science of the one who
knows everything which allows him to sustain it.

比起真理的这个场域的介绍更加自然的东西,难道不就是无所不知的大他者的立场?甚至即使是最敏锐,最聪慧的哲学家,也无法维持真理的这个维度。除了凭借假定,就是知道一切都这个人的智慧,让他能够维持它。

And nevertheless nothing of the reality of man, nothing of what
he seeks for nor of what he follows can be sustained except by
this dimension of the hidden, in so far as it is the guarantee
that there is indeed an existing object that infers and gives by
reflection this dimension of the hidden; when all is said and
done it is what gives its only coherence to this other
problematic.

可是,人的现实界,他所寻求的东西,他所遵循的东西,没有一样能够被维持,除了凭借这个隐藏的东西的这个维度。因为确实有一个存在的东西推论出,并且给予保证。凭借反思,隐藏的东西的这个维度,当一切都说都做了,那就是给予它的唯一的一致性的东西,给予这个他者的难题。

The source of all faith and eminently of faith in
God is indeed the fact that we move about in the very dimension
of the fact that even though the miracle of the fact that he must
know everything gives him in short his whole subsistence, we act
as if he always knew nothing about nine tenths of our intentions.
“Not a word to the Queen Mother”, this is the principle upon
which every subjective constitution is unfolded and is carried
out.

各种信仰的来源,显然就是对于上帝的信仰的来源,确实就是这个事实:我们以事实的维度到处走动。即使上帝一定知道一切都这个事实的奇迹,总之,给予上帝具有他完整的存在,我们行为好像上帝总是什么都不知道,关于我们的意图的十之八九。「对母后一个字也不要透露」。这就是这个原则,每位主体的形成根据这个原则展开,并且被实现。

雄伯译

Identification 99

March 11, 2015

Identification 99
认同
Jacques Lacan
雅克 拉康

21.3.62 XIV 172

The object of desire exists as this very nothing which the Other
cannot know to be all it consists in; this nothing takes on
consistency qua hidden from the Other, it becomes the envelope of
every object before which the very question of the subject comes
to a halt in so far as the subject then does not become more than
imaginary.

欲望的目标存在作为这个空无。大他者无法知道这个空无就是它所组成的一切。这个空无具有一贯性,隐藏不给大者知道。这个空无变成是每样客体的涵盖。在每样客体之前,主体的这个问题停顿下来。因为主体那时并没有变得非常想像。

The demand is liberated from the demand of the Other
in the measure that the subject excludes this not-knowing of the
Other. But there are two possible forms of exclusion: “I wash my
hands of what you know or what you do not know, and I act”, “you
cannot fail to know” means how much I could not be bothered
whether you know or whether you do not know. But there is also
the other way; “it is absolutely necessary that you should know”,
(17) and this is the path that the neurotic chooses, and it is
for that reason that he is, as I might say, designated in advance
as a victim.

要求从大他者的要求解放出来,随着主体将大他者的这个“不知道”排除。但是有两个可能的排除的形式:“你们所知道的东西与你们不知道的东西,都与我无涉,我就是行动”,“你们一定会知道”意味着,无论你们知道,或无论你们不知道,我多么不会受到困扰。但是,也有另外一种方法。“你们应该知道,这是绝对必要的。”这就是神经症者选择的这个途径。因为那个理由,神经症者预先被设计作为受害者,我不妨说。

The right way for the neurotic to resolve the
problem of this field of desire qua constituted by this central
field of demands which precisely intersect and for that reason
must be excluded, is that for his part he finds that the right
way is that you should know. If it were not so, he would not be
doing a psychoanalysis.

让神经症者解决欲望的这个领域的难题的正确方法,作为由要求的这个中心的领域所构成的欲望的领域。要求的领域与欲望的领域交叉,因为那个理由,要求的领域必须被排除。这个正确方法就是,就他而言,他发现,这个正确的方法是,你们应个知道。假如情况不是这样,他将不会来做精神分析。

What the Ratman doing getting up at night like Therdore ? He
shuffles along in his slippers towards the corridor to open the
door to the ghost of his dead father in order to show him what?
That he has a hard-on. Is this not the revelation of a
fundamental behaviour? If he is not able, since it is obvious
to him that the Other is not able to do anything, the neurotic
wants him at least to know.

鼠人习尔德耳在夜间起床做些什么?他穿着拖鞋走到穿堂,打开门,让他死去的父亲的鬼魂进来,为了跟他显示什么?他遭遇困难。这难道不是显示一个基本的行为?假如他不能够,因为对他显而易见的是,大他者并不能够做任何事情。神经症者至少想要知道。

I spoke to you a little earlier
about commitment: the neurotic, contrary to what is believed is
someone who commits himself as subject. He shuts himself off
from the double outcome of the message and the question; he puts
himself in the balance to decide between the “nothing maybe” and
the “maybe nothing”, he poses himself as a real in face of the
Other, namely as impossible.

稍早我跟你们谈论关于奉献:跟一般的观念相反,神经症者是某位奉献自己作为主体的人。他封闭自己,避开讯息与问题的双重结果。他让自己处于平衡状态,为了在“空无的可能性”与“可能是空无”之间做决定。他提出自己作为一个面对大他者的实在界,也就是说,作为“不可能界”。

Of course this will be clearer to
you if you know how it happens. It is not for nothing that today
I brought forward this image of the Freudian Theodore in his
nocturnal and phantastical exhibition, the fact is that there is
indeed some medium, and to put it better, some instrument for
this unbelievable transmutation between the object of desire and
the existence of the subject and which is precisely the phallus.
(18) But this is reserved for our next remarks.

当然,对于你们,这将会是更加清楚,假如你们知道它如何发生。今天,为提出弗洛依德的鼠人习尔德耳的这个意象,他夜间与幻想的展示的意象。事实上,确实有某个媒介,更加贴切地说,有某个工具让这个匪夷所思的转换,在欲望的客体与主体的存在之间。这确实就是阳具。但是我保留这个到我们下一次的谈论。

Today I am
noting simply that phallus or not the neurotic comes on the scene
as something of the real which specifies itself as impossible.
This is not exhaustive; because we cannot apply this definition
to phobia. We can only do it the next time, but we can apply it
very well to obsessional. You will understand nothing about an
obsessional if you do not remember this dimension that he the
obsessional incarnates because of the fact that he is too much –
it is his form of the impossible – and that once he tries to come
out of his ambush position as a hidden object, he has to be a
nowhere object. Hence this kind of almost ferocious avidity in
the obsessional to be the one who is everywhere in order
precisely to be nowhere.

今天,我仅是注意,这个阳具是否就是神经症者在现场遇到,作为某件实在界的东西。实在界指明它自己作为不可能界。这并没有穷尽一切。因为我们无法应用这个定义到恐惧症者。我们仅能在下次处理它。但是我们能够非其恰当地运用它到妄想症者。你们将无法理解妄想症者,假如你们不记得这个维度,妄想症者具体表现他自己的维度。因为这个事实:妄想症者太过分—那是他的不可能界的形式。一旦他尝试从作为隐藏的客体的埋伏的立场冒出来,他必须是一位没有定所的客体。因此,妄想症者的这种近乎残酷的贪念,他想要成为无所不在的这个人,为了确实成为没有定所。

雄伯译
32hsiung@pchome.com.tw
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