Identification 207

Identification 207
认同
Jacques Lacan
雅克 拉康

2.5.62 XVIII 237

In psychosis things are a little different. Here too anxiety is
nothing other than the signal of the loss of all possible
reference points for the ego. But the source from which this
anxiety arises is indigenous: it is the place from which the
desire of the subject can appear – it is his desire which is the
privileged source of all anxiety for the psychotic.

在精神病,事情稍微不同。在此焦虑也实实在在就是自我的各种可能指称点的丧失。但是从这个来源产生的焦虑是本质的。就是从这个地方,主体的欲望会出现—对于精神病者,主体的欲望就是各种焦虑的特权的来源。

If it is true that it is the Other who constitutes us by
recognising us as object of desire, if the response of the Other
makes us realise the gap which exists between demand and desire
and if it is through this gap that we enter into the world of
signifiers, then for the psychotic the Other is the one who has
never signified anything other than a hole, a void at the very
centre of his being. The interdiction regarding desire which he
has experienced means that his response has caused him to
register not a gap but a fundamental antimony between demand and
desire. From this gap which is not just a gap but a gaping pit
what appears is not the signifier but the phantasy, that which
causes the telescoping of the symbolic and the real which we call
psychosis.

假如确实是大他者组成我们自己,凭借体认我们作为欲望的客体,假如大他者的回应让我们体认这个差距,存在于要求与欲望之间的差距,假如通过这个差距,我们进入能指的这个世界,那么,对于精神病者,大他者就是从来没有让任何东西成为能指,除了就是空洞,处于他的生命实存的中心的空洞。他曾经经验到底关于欲望的这个指令,意味着,他的回应引起他铭记,不是铭记这个差距,而是铭记一个基本的对立,存在于要求与欲望之间的对立。从这个差距,这个差距并不仅是一个差距,而是裂开的坑,所出现的东西并不是能指,而是幻影。这个幻影引起象征界与实在界的望远镜观照,我们称之为精神病。

For the psychotic – if I can put it simply – the Other is
introjected at the level of his own body, at the level of
everything which surrounds the primordial absence which is the
only thing which designates him as subject.

对于精神病者—假如我能仅是表达它—大他者被内部投射,在他自己的身体的层次,在一切环绕这个原初的缺席的东西的层次。这个原初的缺席就是指明他作为主体的唯一的东西。

For him anxiety is linked to specific moments where out of this
hole something appears which can be called desire: because in
order to assume this desire the subject must situate himself in
the only place from which he can say “I” – in other words must
identify with this hole which because of the interdiction of the
Other is the only place where he can be recognised as subject.
Every desire can only throw him back on either a negation of
himself or an negation of the Other.

对于他,焦虑跟那些明确的时刻连接一块。在那些明确的时刻,某件能够被称为欲望的东西出现,从这个空洞。因为为了担负起这个欲望,主体必须定位他自己,在这个唯一的地方。从这个地方,他能够说“我”。换句话说,他必须认同这个空洞,因为大他者的指令,这个空洞是唯一的地方,他能够被体认作为主体。每个欲望仅能够将他抛回,要就是对于他自己的否定,要不就是对大他者的否定。

But in so far as the Other is introjected at the level of his own
body it is this introjection alone which allows him to live. All
negation of the Other would be for him a self mutilation which
can only throw him back onto his own fundamental drama.
If our silence helps to reveal the sources of anxiety in the
neurotic, our presence, our word does so with the psychotic.

但是,当大他者被内部投射,在他自己的身体,光就是这个内部投射就让他能够生活。对于大他者的全部否定,对于他,将是一种自我-切除。这个自我-切除仅能够将他抛回进入他自己的基本的戏剧。假如我们的沉默帮助揭露神经症者的焦虑的来源,我们的存在,我们的文字对于精神病者,也是这样的作为。

Everything which causes him to lose awareness of our existence as
separate from him, as autonomous subjects who can recognise him
as subject, releases his anxiety. So long as he talks, he
repeats a monologue which situates us at the level of this
introjected Other which constitutes him, but if he should begin
to talk to us in so far as we as object may become the place
where he must recognise his desire, his anxiety will be released:
because to desire means to constitute oneself as subject and for
him the only place where he can do that is the place which refers
him back to this gaping hole.

引起他丧失知觉我们的存在的每样东西,作为跟他分开,作为是具有自主权的主体。这位主体承认他作为主体,释放他的焦虑。只要他谈话,他重复一个独白。这个独白定位我们在这个组成他的内部投射的大他者。但是假如开始跟我们谈话,因为作为客体的我们,可能成为这个位置,他必须体认他的欲望的位置,他的焦虑将会被释放:因为欲望意味着组成他自己作为主体。对于他,唯一他能这样做的地方,就是让他回到这个裂口的空洞的这个地方。

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

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