阿冈本:难忘者

阿冈本:难忘者

Giorgio Agamben-The Unforgettable
The following essay is taken from Agamben’s commentary “The Time That Remains” on the Pauline text “Letter to the Romans”

吉奥吉阿 阿冈本:难忘者
以下这篇论文摘自阿冈本的评论「剩余的时间」:探讨圣保罗的“罗马书信”
The Unforgettable
难忘者
I imagine Benjamin had something like this in mind when, referring to the life of the idiot, he spoke of the exigency to remain unforgettable. This does not simply mean that something forgotten should now reappear in our memory and be remembered.

我想像班杰明心目中构想某件像这样的东西。当他提到白痴的生命,他谈论到始终保持难以忘记的迫切性。这并不仅意味着,某件被忘记的东西现在应该重新出现在我们的记忆,而且应该被记住。

Exigency does not properly concern that which has not been remembered; it concerns that which remains unforgettable. It refers to all in individual or collective life that is forgotten with each instant and to the infinite mass that will be forgotten by both.

迫切性并没有恰如其分地关注不曾被记忆的东西。迫切性关注的是始终难以被忘记的东西。它提到个人与集体的生活中一切具有每个瞬间但是被忘记的东西。它提到个人与集体生活中的这个永恒的质量。

Despite the efforts of historians, scribes, and all sorts of archivists, the quantity of what is irretrievably lost in the history of society and in the history of individuals is infinitely greater than what can be stored in the archives of memory.

尽管历史学家,书写铭记与各种的档案的努力,无法回复地丧失于社会的历史与个人的历史的东西,比起能够被储存于记忆的档案的东西,数量大到无限。
In every instant, the measure of forgetting and ruin, the ontological squandering that we bear within ourselves far exceeds the piety of our memories and consciences.

在每个瞬间,忘记与废墟的幅度,我们在自身之内承受的本体的挥霍,远远超过我们的记忆与良心的忠诚。

But the shapeless chaos of the forgotten is neither inert nor ineffective. To the contrary, it is at work within us with a force equal to that of the mass of conscious memories, but in a different way. Forgetting has a force and a way of operating that cannot be measured in the same terms as those of conscious memory, nor can it be accumulated like knowledge. Its persistence determines the status of all knowledge and understanding. The exigency of the lost does not entail being remembered and commemorated; rather, it entails remaining in us and with us as forgotten, and in this way and only in this way, remaining unforgettable.

但我,被忘记之物的没有形状的混沌,既不是惰性,也不是没有效果。相反地,它在我们内部运作,具有的力量跟意识的记忆的质量的力量相等。但是用不同的方式。忘记拥有无法被测量的力量与运作的方式,用的术语跟意识的记忆的那些术语并不相同。它也无法像知识那样被累积。它的坚持决定所有的知识与理解的地位。这个丧失之物的迫切性并没有涵盖被记忆与被纪念。相反地,它涵盖始终保持在我们内部,跟我们同在,作为被忘记之物。以这种方式,仅有以这种方式,它始终保持难以被忘记。

From this stems the inadequacy in trying to restore to memory what is forgotten by inscribing it in the archives and monuments of history, or in trying to construct another tradition and history, of the oppressed and the defeated. While their history may be written with different tools than that of the dominant classes, it will never substantially differ from it. In trying to work against this confusion, one should remember that the tradition of the unforgettable is not exactly a tradition.

这种不足够就是从这里起源,当我们尝试将被忘记的东西恢复给记忆,凭借将它铭记在历史的档案与纪念碑里,或是当我们尝试建构另外一个传统与历史,被压迫与被击败者的传统与历史。虽然对于他们的记忆可以用不同的工具被书写,跟主流的阶级的历史被书写的工具不同。它在实质上跟它不会永久不同。当我们尝试违背这个混淆来运作,我们应该记住:难以忘记之物的传统并不确实就是一个传统。

It is what marks traditions with either the seal of infamy or glory, sometimes both. That which makes each history historical and each tradition transmissible is the unforgettable nucleus that both bear within themselves at their core.

这就是用来标示传统的东西,用污蔑或推崇的封印,有时两种并行。让每个历史成为历史的东西,让每个传统成为可传承的东西,就是这个难忘之物的核心。每个历史与每个传统,都在它们的中央,承载这个难以忘记之物的核心。

The alternatives at this juncture are therefore not to forget or remember, to be unaware or become conscious, but rather, the determining factor is the capacity to remain faithful to that which having perpetually been forgotten, must remain unforgettable. It demands [esigel to remain with us and be possible for us in some manner. To respond to this exigency is the only historical responsibility I feel capable of assuming fully.

在这个时刻的替代选择因此并不是要忘记或记忆,并不是不知道或意识到。相反地,而是决定的因素在于要有能力保持忠诚,对于曾经永久被忘记的东西保持忠诚,要有能够保持始终难以忘记。它要求始终跟我们同在,它要求以某方式,对于我们是可能的。回应这个迫切性就是唯一的历史的责任,我感觉我能够完全担负得起的唯一的历史的责任。

If, however, we refuse to respond, and if, on both the collective and individual levels, we forgo each and every relation to the mass of the forgotten that accompanies us like a silent golem, then it will reappear with- in us in a destructive and perverse way, in the form Freud called the return of the repressed, that is, as the return of the impossible as such.

可是,假如我们拒绝回应。假如在集体与个人的层次,我们捨弃坚持跟被忘记之物的质量的每个关系,他们伴随我们,就像沉默的魅影。那么,它将会重新出现—在我们内部重新出现,用毁灭与倒错的方式,用弗洛伊德所谓的被压抑之物的回转。换句话是,作为是不可能之物充当自身的回转。

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

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