seminar 16(12)

seminar 16(12)

From an other to the Other
从他者到大他者

Jacques Lacan
雅克 拉康

20.11.68

(26) No doubt, when it is articulated in this way this involves a claim about the
frustration o f the labourer. This involves a certain position of the “I” in the system,
when this “I” is in the place of the worker, which is more and more generally the case.
That this involves that is strange. This is what should be said. Because it is only the
consequences of a perfectly well defined discourse, into which the labourer inscribes
himself as a labourer, as “I”. I said “I” here.

无可置疑,当它以这个方式被表达,这牵涉到一个宣称,关于劳工的挫折。这牵涉到这个“我”在系统里的某个立场,当这个“我”处于工作者的位置。通常越来越是这种情况。这牵涉到劳工的位置是奇怪的。那就是什么应该被说的东西。因为那仅是非常完善定义的辞说的结果。劳工将自己铭记到这个辞说里,作为一位劳工,作为“我”。我在此说的是“我”。

Notice that I did not say subject although
I spoke about the capitalist subject. I am going slowly because after all I will come
back to it, we will look at it again – except I hope those who leave in the middle! –
and you will see that it is not for nothing that I am saying here “subject”, and that
there I say “I”. Because that will be found at a certain level, and at a level that must
have functioned for a long time because it is that of my graph that I constructed more
than ten years ago before an audience of donkeys. They still have not found where
the “I” is on this ^raph! So then I will have to explain it for them. In order to explain
it for them, I must prepare. We labour. It is work. Let us hope that I can tell you
before the end how the labour, for us, at the level of this discourse, of the teacher, is
situated. So then it is strange that this involves the idea of frustration, with the
complaints which follow, the little reconstructions that are distinguished under the
name of revolution. It is strange. It is interesting.

请你们注意,我并没有说是“主体”,虽然我谈论到资本主义的主体—我将要缓慢地进行。毕竟,我将回到它。我们将再次看待它—除了我希望那些留在中间的人们—你们看见,我在此说“主体”,并非白费力气。在那里,我说是“我”。因为那将在某个层次被找到。在某个长期以来一定曾经发挥功能的层次。因为那时我的图形的层次,十多年前,我建构的图形,在驴子般的听众面前。他们依旧还没有在这个图形里,发现这个“我”位在哪里。所以,我将必须跟他们解释它。为了跟他们解释它,我必须准备。我们都是劳工。那就是工作。让我们希望,我能够在结束之前告诉你们,对于我们,这个劳工在这个辞说的层次,在老师的层次,这个劳工被定位在哪里。所以,奇怪的是,这牵涉到挫折的观,具有随后的各种抱怨,这些小小的建构,在革命的名义下被区别出来。这是奇怪的,这是有趣。
But I cannot from now on not articulate that at this precise point the conflictual
dimension is introduced. It is difficult to designate it otherwise. I said that it was
strange, and that it is interesting. That ought at least to encourage you to recognise it,
no? I will designate it by this strange word, not less interesting but strange, which is
the word truth. You know, the truth is not grasped just like that, huh! Of course I
introduced it, like that, at one time, in its junction whose topology I tried to draw, in
its junction with knowledge, because it is difficult to speak about anything whatsoever
in psychoanalysis without introducing this junction. This clearly shows the prudence
that is necessary because God knows what has come back to me in this connection in
terms of the idiocies that are doing the rounds!

但是从现在开始,我无法不表达,在这个确实的时刻,这个冲突的维度被介绍。否则指明它很困难。我说那是奇怪的,那是有趣的。至少那应该鼓励你们体认它,不是吗?我将指明它,凭借这个“奇怪”的字词,不仅有趣而且奇怪。那就是“真理”的字词。你们知道,真理并不是像那样被理解!当然,在某个时刻,我介绍它,像那样,在我尝试画出它的联接的拓扑图形,在它跟知识的联接。因为在精神分析,每当我们谈论任何事情,我们很难不介绍这个联接。这清楚地显示必要的谨慎,因为天晓得是什么回到我这里,关于这个,用正在绕来绕去的那些白痴般的术语。

20.11.68 II 10
We are going to try to approach it a little bit more closely and to see how the capitalist
reality does not have such bad relationships with science. It can function like that3 in
any case for some time yet, to all appearances. I would even say that it
accommodates itself to it not badly at all. I am speaking about reality, am I not? I did
not speak about the Real. I spoke about what is constructed about the capitalist
subject, what is generated from the complaint fundamentally made about the
recognition – otherwise the discourse of Marx has no sense – called surplus value.
This is properly the scientific incidence into the order of something that is the order of
the subject. Obviously, at a certain level this does not accommodate itself badly at all
(27) to science. People send into the spatial orbs objects that are quite well shaped as
well as being habitable.

我们正要尝试稍微更加仔细地接近它,并且看出,资本主义的现实跟科学的关系并没有那么糟糕。无论如何,外表上,经过一段时间,它能像那样地发挥功能。我甚至说,资本主体的现实跟科学还相处得不错。我正在谈论到现实,不是吗?我并没有谈论到实在界。我谈论到所被建构的东西,关于资本主义的主体。从这个抱怨产生的东西是什么?关于这个体认基本上所做的抱怨—否则,马克思的辞说没有意义—所谓的剩余价值。恰当来说,这是科学意味,进入属于主体的秩序的某件东西的秩序。显而易见地,在某个层次,资本主义的现实跟科学的关系,并没有处得那么糟糕。人们将那些客体送入空间的轨道,形状良好而且可以住人的客体。

But it is not sure that at a closer level, at the one where there
is generated revolution and the political forms that it generates, something is entirely
resolved on the plane of this frustration that we have designated as being the level of a
truth. No doubt the labourer is the sacred locus of this conflictual element which is
the truth of the system. Namely, that a knowledge which holds up all the more
perfectly because it is identical to its own perception of being, is torn apart
somewhere. So then let us take this step that is allowed us by the factt that what is at
stake without any doubt is the same substance. Let us feel what is involved in the
structural stuff and let us make our scissors’ cut. It is knowledge that is at stake. It is
in relation to it, in its scientific form, that I have just given a prudent appreciation
about what is involved in the relations, in the two realities that are opposed in our
political world.

但是这并不确定,在更加靠近的层次,在革命被产生的层次,它产生的政治的形式,某件东西完全被解救,在挫折的这个层次。我们指明这个挫折作为是处于真理的层次。无可置疑,劳工是这个冲突的元素的神圣的轨迹,那就是系统的真理。换句话说,更加完美地自圆其说的知识,因为它认同于它自己对于生命实存的感觉。这个知识在某个地方被撕裂。所以,让我们採取这个步骤,我们被容许採取的步骤。无可置疑地,岌岌可危的东西正是相同的物质。让我们感觉在这个结构的材料所被牵涉的东西,让我们用我们的剪刀切割。这就是岌岌可危的知识。就是跟这个知识的关系,用科学的形式,我刚刚给予一个谨慎的赏识,关于这些关系所被牵涉的东西,在这两个现实,在我们的政治的世界,处于对立的两个现实。

Knowledge, even though earlier I seemed to begin my discourse from it, knowledge is
not labour. It is worth labouring at sometimes but you can get it without labour.
Knowledge, at the extreme point, is what we call the price. The price is sometimes
incarnated in money, but just as much in knowledge! It is worth money and more and
more so. This is what ought to enlighten us! The price of what? It is clear, the price
of the renunciation of enjoyment. Originally it is through this that we begin to know a
little bit. No need to labour for that. It is because labour implies the renunciation of
enjoyment that every renunciation of enjoyment is only accomplished through labour.
An illumination like that comes to you provided you know how to hold yourself back,
or to contain yourself as I alluded to it the last time to define thinking.
知识,即使早先我似乎就从知识开始我的辞说,知识并不是劳工。有时,知识是值得劳苦获得。但是你们能够不经劳苦地获得知识。在极端时刻,知识就是我们所谓的价格。这个价格有时用金钱具体表示。但是同样用知识具体表示!知识是值得金钱,而且越来越是这样。这就是应该让我们恍然大悟的地方! 知识是什么的价格?显而易见地,欢爽的放弃的价格。原先,就是凭借这点,我们开始稍微知道。我们没有必要为了知识而劳苦。因为劳苦暗示着放弃欢爽。只有在劳苦工作时,欢爽的放弃才会被完成。只要你们知道如何节制你们自己,或只有你们控制自己,如同我上次提到它,为了定义思想,你们就会获得像那样的启明。

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

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