From an other to the Other 26

From an other to the Other 26
从他者到大他者

Jacques Lacan
雅克 拉康
4.12.68

A sensitivity that is evoked already, my God, towards remarks like the
ones I made one day before an honourable member of the Academy of
Sciences of the USSR, that cosmonaut appears to me to be a bad name.
Because in truth, nothing appeared to me less cosmic than the
trajectory that was his support.

已经被召唤的明理,我的天,朝向这些谈论,有一天我所做的谈论,在苏联的科学院的一位荣誉成员面前。我觉得「宇宙人」一词似乎是不好的名称。因为事实上,我觉得,他所支持的太空船的投射,一点儿也不“宇宙”。

A kind of disturbance, of agitation for
such a gratuitous remark, my God, the properly speaking rash
resistance, that it is not sure, after all — that is what I meant to say –
that anything whatsoever, whether you call it God in the sense of the
Other, or Nature — it is not the same thing — but it is indeed to one of
these two aspects that there must be reserved, attributed a prior
knowledge of the Newtonian law for people to have been able properly
speaking to talk about cosmos and cosmonaut. This is where one
senses the amount of metaphysical ontology that continues to find
shelter even in the most unexpected places.

如此无缘无故的谈论引起的某种困扰,某种骚动,我的天,贴切地说,是鲁莽的抗拒,毕竟这是不确定度—那是我想要说的东西—无论你称之为上帝,是大他者或自然—这并不是相同的事情。但是它必须保留给这两个层面的其中一个—将牛顿法则的先前知识归属于其中一个。这样,人们才能够恰如其分地谈论“宇宙”与“宇宙人”。这就是我们理解众多形上学的本体论的地方。这个形上学的本体论继续找到庇护,即使在最出乎意料之外的地方。

(52) What is important for us is what justifies the rule that sets up
psychoanalytic practice, quite stupidly, the one described as free
association. Free means nothing other than dismissing (congediant)
the subject.

对于我们,重要的是建立精神分析实践的规章能够自言其说的东西。相当愚昧地,就是被描述作为“自由联想”的这个规则。“自由”意味着实实在在就是“排斥”。

To dismiss the subject is an operation, an operation that
does not necessarily succeed; it is not always enough to tell somebody
to quit for him to go. What justifies this rule is that the truth, precisely,
is not said by a subject but is suffered. Let us pinpoint here what we
will call phenomenological infatuation. I already picked out one of
these tiny monuments that are displayed in a field where statements
easily take on a patent of ignorance. Essence de la manifestation, is
the title of a book very well received in the university field, and after
/all I have no reason to give the author because I am in the process of
qualifying him as a conceited ass.

“排斥主体”是一个运作,未必会成功的运作。为了让他继续下去,仅是告诉某个人要离开是不足够的。这个规则能够自言其说的理由是,真理确实并不是被主体所说,而是被主体遭受痛苦。让我们在此强调,我们所谓的现象学的迷恋。我已经挑选出其中一篇有关这些小小的纪念碑。它们被展示在陈述很容易具有无知的专利的领域。“展示的本质”就是一本书的书名。这本书在大学的领域很受欢迎。毕竟,我没有理由讲出这位作者,因为我正在将他的品质定位是“自负的驴子”。

The essence of his own
manifestation., in any case, from this title as well as the power with
which at a particular page there is articulated that there is one thing
given to us as certain, it is that suffering, for its part, is nothing other
than suffering. I know, in effect, this always does something to you
when you are told that!

他自己的展示的本质,无论如何,根据这个标题以及这个力量,在特殊的一页,这个力量被表达。有一个东西被给予我们作为是确定的,那就是,就痛苦的本身,那实实在在就是痛苦。我知道,实际上,对于你们,这总是有点帮助,当你们被这样告诉!

It is enough to have a toothache and never to
have read Freud to find that rather convincing. Here after all is why
one may think incidentally — but there truly I think that I am also a
little traditional – why one may give thanks for such blunders (pas de
clercs), make no mistake, to call them that, to promote, as one might
say, what is not to be said, for one to clearly mark the difference to
what there has to truly be said. It is a little bit too much of a
justification to give to error and that is why I am signalling in passing
that in saying this, I do not completely adhere to it. But for that, my
God, I would have to re-establish what is involved in an apologia for
sophists, and God knows where that would lead us.

要发现痛苦实实在在就是痛苦令人信服,光是牙齿疼痛就足够了,不必曾经阅读弗洛伊德。毕竟,这就是为什么我们意外地想到—但是确实地,我认为我也有点传统—为什么我们要给予感谢,对于这些谬误,没错,就是这样称呼它们。不妨说,为了提升不应该被说出的东西,为了让人清楚地标示这个差异,跟确实必须被说出的东西。这未免有点小题大作,仅是为了证明错误。那就是为什么我偶然地提到,当我这样说时,我并没有完全坚持它。假如不是那样,我的天,我本来没有必要重新证实所被牵涉到东西,在为诡辩者作辩解。天晓得,那会引导我们到哪里。

In any case, the difference is the following. If what we are doing, we
analysts, works, it is precisely because suffering is not suffering and to
say what should be said one should say: “Suffering is a fact”. This
seems to be saying almost the same thing, but it is not at all the same,
at least if you have well understood what I told you earlier about what
a fact is. Rather let us be more modest; there is some suffering that is a
fact, namely, that conceals an assertion. It is through this ambiguity
that we refute that it is unsurpassable in its manifestation, that suffering
can be a symptom, which means truth. I make the suffering speak, as I
made the truth speak in a first approach – the effects of discourse must
be tempered — I made them say, although in terms not modulated in the
same tone for the one and the other, I speak. I am recalling it since I
came back to it recently.

无论如何,这个差异如下: 假如我们正在做的事情行得通,我们精神分析家,那确实是因为痛苦并不是痛苦。为了说出应该被说出的事情,我们应该说:「痛苦是一个事实。」这似乎是大同小异,但是它根本并不是相同。至少当你清楚地理解到,我早先告诉你们的东西,关于事实是什么。相反地,让我们更加谦虚些。有某些的痛苦是事实。换句话说,某些的痛苦隐藏一个主张。通过这个暧昧,我们反驳,在痛苦的展示里,痛苦是无法克服的。痛苦有时是个症状,它意味着真理。我让痛苦言说,如同我让真理言说,在第一次探讨时。辞说的影响必须被缓和下来。我让它们言说。虽然用的术语调节的语调,跟前者与后者并不相同。“我言说”。我正在提醒它,因为我最近回头谈论它。

http://www.lacaninireland.com
4.12.68

Let us try to be more rigorous as we advance. Suffering has its
language and it is quite unfortunate that anybody at all can say it
without knowing what he is saying. But, in any case, that is precisely
(53) the trouble with all discourse. It is from the moment that it is
rigorously stated, since true discourse is a discourse without words, as
I wrote this year as a frontispiece, anyone could repeat it after what I
have said to you. It no longer has any consequences. This is one of
the risky aspects of the situation. Let us then leave suffering to one
side and, as regards the truth, let us specify what we are going to have
to focus on subsequently.

随着我们进展,让我们尝试更加严谨些。痛苦具有它的语言。相当不幸的是,任何人都能够说出痛苦,却不知道他正在说些什么。但是,无论如何,那确实是一切辞说的麻烦。从那时刻起,辞说就严谨地被陈述,因为真理的辞说是一个没有文字的辞说。如同我去年书写的,作为是书的封面。任何都可以将我跟你们说过的话重复一遍。它不再具有任何的重要性。这就是这个情境的危险的一个层面。让我们因此将痛苦放在一边。关于真理,让我们指明我们将要拥有的东西,为了随后专注于它。

The truth, for its part, essentially speaks. It speaks “I” and you see
defined there two extreme fields, the one in which the subject is only
located by being the effect of the signifier, the one in which there is the
pathos of the signifier without any mooring point yet being made in
our discourse to the subject, the field of fact, and then what finally
interests us and what was not even touched on anywhere but on Sinai,
namely, what speaks “I”. On Sinai – 1 apologise, that just slipped out –
I did not want to rush on to Sinai but since it has come out I have to
justify why.

真理就它自身而言,基本上是会言说。真理言说“我”。然后你们看见有两个极端的领域被定义出来。在其中一个定义,主体仅是被定位作为是能指的影响。在另外一个定义。没有任何锚定点的能指的悲情,被表达在我们对于主体的辞说,事实的领域。然若,最后我们感到興趣的东西,以及以前甚至没有被讨论到的东西,除了在西奈。也就是说,是什么言说“我”。在西奈,我抱歉,脱口而出。我并不想要匆促谈论西奈,因为我必须要提出我自圆其说的东西。

Some time ago, just around this little flaw in my
discourse called The name o f the father and which remains gaping
wide, I had begun to question the translation of a certain — I do not
pronounce Hebrew well – “Haye”. I think that this is pronounced
“Hacher Haye”, what the metaphysicians, the Greek thinkers translated
by “I am the one who is”. Naturally they had to have being. Only that
does not mean that. There are middle terms, I am talking about people
who say: “I am who am”. That means nothing; it has the blessing of
Rome. I pointed out, I believe that it should be understood as ‘1 am
what I am”. In effect, this has all the same the value of a punch in the
face. You asked me my name, I answer “I am what I am and go and
screw yourself’. This indeed is what the Jewish people have been
doing ever since that time.

不久之前,就在环绕我的“父亲之名”的辞说有点瑕疵,这个瑕疵裂开很宽,我开始质疑“Have”的这个翻译—我希伯来语发音不准确—我认为它被发音为“Hacher Haye” 。形上学家,希腊的思想家将它翻译为“我是具有生命实存的这个人“。当然,他们必须要具有生命实存。只是那并不是那个意思。有些中间的术语,我正在谈论人们说:”我就是具有生命实存的人“。那并不意味着什么,它拥有罗马的幸福。我指出来,我相信,它应该被理解作为”我是具有生命实存的人“。实际上,这仍然具有表面上双关语的价值。你们询问我我的名字,我回答说”我是具有生命实存的人,然后你们自求多福吧。那确实是自从那个时刻以来,犹太人们一直正在做的事情。

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

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