Identification 255

Identification 255
认同
Jacques Lacan
雅克 拉康
13.6.62 XXIV 14

If it appears to be this unmanageable thing that Plato describes in
such a pathetic, moving fashion and that the superior soul is
destined to dominate, to captivate, of course, it is because
there is a relationship, but the relationship is internal, and to
divide it, is precisely to surrender oneself to a lure, to a lure
which depends on the fact that this image of the soul which is
nothing other than the central image of secondary narcissism as I
defined it for you earlier and to which I will return, only
functions as a way of access, a deceptive access path, but an
access path oriented as such to desire. It is certain that Plato
was not ignorant of it.

假如柏拉图以如此悲悯,动人的方式描述的,似乎就是这个无法掌控的东西。这个优秀的灵魂就注定要支使,当然是要捕捉。因为有一个关系,但是这个关系是内部。区分这个东西,确实就是屈服于一个诱惑,屈服于依靠这个事实的诱惑:灵魂的意象实实在在就是次级自恋的中央的意象。如同我早先跟你们定义它。我将回转到作为接近的方式的各种功能,一个欺骗性的接近途经。但是这一个接近途经被定向为欲望的途径。的确,柏拉图对于这个欲望并非无知。

And what renders his enterprise all the
more strangely perverse, it is that he masks it from us. Because
I will speak to you about the phallus in its double function, the
one which allows us to see it as the common point of eversion as
I might say, of evergence, if I may put forward this word
constructed as the reverse of convergence;

为什么柏拉图的企图变得更加怪异地倒错?那是因为柏拉图遮蔽它不让我们知道。因为我将跟你们谈论关于这个阳具,在它的双重的功能。让我们能够看见它,作为“向外翻转”的共同的点的功能。我不妨这样说。假如我可以提出这个字词,被建构作为是“汇集”的相反。

if I think I can
articulate for you on the one hand the function of this phallus
at the level of the $ of the phantasy
and at the level of o that it
authenticates for desire, from today I
will indicate to you the kinship of
paradoxes with this very image that this
_____________ J schema of the figure gives
because here
] nothing other than this point
guarantees
Q i J for this surface cut in this
way its
^x / character as a unilateral surface, but
\ ~~ ” / entirely guarantees it to it, making
‘s^-__^// truly of $ the cut of o.

假如我认为我能够一方面跟你们表达阳具的这个功能,在幻见到这个被阉割的主体$的层次。在小客体O的层次,它让小客体O真诚地成为欲望的客体。从今天开始,我将跟你们指示各种悖论的亲属关系。这个图形的这个J基模给予的这个意象。因为在此,J的点,实实在在就是这个点保证Q与J,作为这个表面的切割,以这种方式,它的特性,作为是单边的表面,但是J点完全保证它接近它,确实用小客体O的这个切割,来成为被阉割的主体$。

But let us not go too quickly, o, for its part, undoubtedly is
the cut of £. The sort of reality that we are aiming at in this
objectality or this objectiveness that we alone define, is truly
for us what unifies the subject. And what have we seen in the
dialogue between Socrates and Alcibiades? And what is this
comparison between this man carried to the pinnacle of passionate
homage and a box: this marvellous box, as always, has always
existed wherever man has known how to construct for himself
objects, figures of what for him is the central object, that of
the fundamental phantasy, it contains what, Alcibiades says to
Socrates? The agalma. Let us begin to see what this agalma is:
something which should have not just a tiny relationship with
this central point which gives its accent, its dignity to the
object o.

但是让我们不要进行太快。小客体O,就它本身而言,无可置疑地,是£的切割。我们目前的目标的这种的现实,在这个客观性,或是仅有我们才能定义的这个客观性,对于我们,那确实是统一主体的东西。在苏格拉底与阿西比底斯之间的对话里,我们看见什么?这个人被发挥到激情膜拜的颠峰与小盒子之间的这个比喻是什么?这个神奇的小盒子,像经常那样,总是已经存在,每当人已经知道如何替他自己建构这些客体。对他而言,那是属于中央的客体的各种图像,是基本的幻见的图像,它包含什么?阿西比底斯对苏格拉底说些什么?这个小盒子。让我们开始看见这个小盒子是什么:某件应该具有不仅仅是一个小小的关系,跟中央的这个客体,给予它的强调,它的尊严,给予小客体O.

But things, in fact are to be inverted at the level of
the object. This phallus, if it is established so paradoxically
(18) that it is always necessary to pay great attention to what
is its enveloping function and its enveloped function, I believe
that it is rather at the heart of the agalma that Alcibiades
seeks what he is appealing to, at this moment when the Symposium
ends, in this something which we alone are able to read, even
though it is obvious, because what he is looking for, what he
prostrates himself before, what he makes this impudent appeal to
is what? Socrates as desiring, whose avowal he wants. At the
heart of the agalma what he is searching for in the object
manifests itself as being the pure eron, because what he wants is
not to tell us that Socrates is lovable, it is to tell us that
what he desired most in the world was to see Socrates desiring.

但是,事实上,事情应该被倒转,在这个客体的层次。这个阳具,假如它如此悖论地被建立,以致这总是必要的,给予强烈的注意,它的涵盖的功能以及它的被涵盖的功能是什么。我相信,就在这个agalma小盒子的核心,阿西比底斯寻求他正在诉求的东西。在这个时刻,当“会饮篇”结束时。仅为我们能够阅读,在这个某件东西里,即使那是显而易见地,因为他正在寻找的东西,他以前让自己成为无助的东西,他发出这个无礼的诉求的东西是什么?作为欲望的苏格拉底,他想要苏格拉底的忠诚。就在这个小盒子agalma的核心,他所正在寻求的东西,在这个客体,展示它的自身,作为是这个纯粹的情人eron,因为他想要的东西,并不是要告诉我们,苏格拉底是可爱的。而是要告诉我们,他在世界上最欲望的东西,就是看见苏格拉底在欲望。

This most radical subjective implication at the heart of the
object itself of desire where I think that all the same you find
your bearings a little, simply because you could put it back into
the old drawer of the desire of man and the desire of the Other.
It is something that we are going to be able to highlight more
precisely. We see that what organises it is the punctual,
central function of the phallus. And there, we have our old
enchanter rotting or not, but certainly an enchanter, the one who
knows something about desire, who sends off our Alcibiades on his
way telling him what? To look after his soul, his ego, to
become what he is not: a neurotic for the centuries to come, a
child of Theo.

在欲望的客体的自身的核心,最强烈的主观的暗示。在那里,我认为,你们仍然能够稍微找到你们相关的东西。仅是因为你们能够将它放置回到人的欲望与大他者的欲望的旧的抽屉里。这是某件我们将会能够更加明确地强调的东西。我们看见,组织它的东西,就是这个阳具的准时的中央的功能。在那里,我们让我们的古老的魔法师腐败与否,但是确实地,一位魔法师,知道关于欲望的某件东西的这个人。他派出我们的阿西比底斯前往来告诉他什么?照顾他的灵魂,他的自我,成为他并非他本质的样子:未来几世纪的神经症者,Theo(神性)的孩子。

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

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s


%d bloggers like this: