Identification 271

Identification 271
认同
Jacques Lacan
雅克 拉康

27.6.62 XXVI 12

I will pass over the steps which go by way of this “while perched
on his shoulders the word it and the word I began their carnage”,
to the confrontation that I was aiming at in evoking this passage
for you:

我将忽略这些步骤,凭借这个绕过「当这个字词栖息他的肩膀上,这个字词“它”,这个字词“我”,开始他们的杀戮」,到达这个冲突,我正在目标的冲突,当我跟你们引用这个段落:

“His hands tried to touch an impalpable and unreal body. It
was such a horrible effort that this thing which drew away
from him and in drawing away tried to attract him, appeared
to him the same as the one that got unspeakably closer. He
fell to the ground. He had the feeling of being covered
with impurities, each part of his body underwent an agony,
his face was forced to touch evil, his lungs to breathe it.

他的手尝试碰触到这个没有实体,非真实的身体。那是如此可怕的努力,以致这个从他撤离的东西,正在撤离时,却尝试吸引他。对于他而言,那似乎是相同的,跟这个变得无以言喻的更加靠近的东西。他掉落地方。他拥有这个感觉,被那些肮脏的东西掩盖的感觉,他的身体的每个部分经历一种痛苦。他的脸孔被迫碰触邪恶,他的肺被迫呼吸邪恶。

He was there on the floor, twisting himself, then entering
into himself, then emerging. He crawled heavily scarcely
different from the serpent that he would have wished to
become in order to believe in the venom that he felt in his
mouth. It was in this state that he felt himself bitten or
struck, he could not know which, by what seemed to him to be
a word but which resembled rather a gigantic rat, with
piercing eyes, with pure teeth, an all-powerful
beast. Seeing it a few inches from his face he could not
escape from the desire to devour it, to draw it into the
most profound intimacy with himself; he threw himself on it
and digging his nails into its entrails, he tried to make it
his own.

他躺在地板上那里,扭曲他自己,然后进入他自己,然后出现。他沉重地爬著,几乎跟蛇没有什么两样。他本来会希望他会成为蛇,为了相信他在他的嘴巴里感觉到的毒液。就在这个状态,他感觉被咬啮,或被打击。他不知道是哪一种。被他觉得是一个字词,但是这个字词相当类似巨大的老鼠,有敏锐的眼睛,纯净的牙齿,力量强大的野兽。当他看见它距离他的脸孔仅几英寸,他无法逃避,想要吞噬它的欲望,想要将它拉进跟他自己最深奥亲密的欲望。他将他自己投掷在它上面,用他的指甲挖它的内脏,他尝试让它成为他自己。

(14) The end of the night came. The light which shone
through the shutters was extinguished. But the struggle
with the terrible beast, which had finally revealed itself
to be of an incomprehensible dignity and magnificence lasted
for an immeasurable time. This struggle was horrible
for the being lying on the floor grinding his teeth,
furrowing his face, tearing out his eyes in order to get the
animal to enter, and who would have looked like a demon if
he had not resembled a man. It was almost too beautiful
for this sort of black angel, covered with red hairs,
with sparkling eyes.

夜晚的结束来临。透过窗帘闪亮的光被熄灭。但是,跟这只可怕的野兽的奋斗,延伸无法测量的时间。这只可怕的野兽最后显露它自己,作为具有无法理解的尊严与辉煌。这个奋斗是可怕的,对于躺在地板上的这个人,磨砺他的牙齿,钻进他的脸孔,挖出他的眼睛,为了让这个动物进入。假如他当时看起来不像是人,他本来会像是魔鬼。那几乎太过于美丽,对于这种黑暗的天使,头上司红色的头发,眼睛闪亮有神。

Sometimes one believed he had triumphed and he saw
descending into himself with an ungovernable nausea, the
word innocence defiling him; sometimes the other devoured
him in his turn, dragged him back through the hole through
which it had come, then rejected him like a hard and empty
body.

有时,我们相信,他已经战胜利,他看见这个字词降落进入他自己,具有一种无法控制的呕吐,污染他的“纯真”这个字词。有时,另外一个字词论的他吞噬他,将他拖回经过这个空洞,它先前由这个空洞过来,然后排斥他,就像一个坚硬而空无的身体。

On every occasion, Thomas was repulsed to the very
foundations of his being by the very words which had haunted
him and which he had pursued like his nightmare and like the
explanation of his nightmare. He discovered himself still
more empty and more heavy, he no longer stirred except with
an infinite fatigue. His body, after such a struggle became
entirely opaque and to those who regarded it, he gave the
restful impression of sleep even though he had been
ceaselessly awake.”

在每个场合,托马对于他的存在厌恶到骨子里,由于这些字词萦绕他。他曾经追逐这些字词,就像是他的梦魇,就像是他的梦魇的解释。他发现他自己依旧更加空无,更加沉重。他不再移动自己,除了用无限的疲倦。他的身体,经过奋斗后,变成完全地倾斜。对于关注它的那些人们,他给予睡眠的休憩的印象。即使他始终不停地清醒。

You can read the rest yourselves.

你们自己不妨阅读其余的文本。

27.6.353 XXVI 13
And the path of what Maurice Blanchot uncovers for us does not
stop there. If I took the trouble here to indicate this passage
to you, it is because as the time comes for me to leave you this
year I want to tell you that I am often aware of doing nothing
here other than allowing you to advance with me to the point that
all around us many of the best people have already got to.
Other people have noted the parallel between some of the
researchs that are being carried on at present and the ones that
we are elaborating here together. I would have no trouble
reminding you that on other paths, the works and then the
reflections on the works by himself of Pierre Klossowski converge
with this path of research into phantasy as we have elaborated it
(15) this year.

莫瑞斯 布朗肖替我们挖掘出的东西的途径,并没有停顿那里。假如我们在此费这个力3气来跟你们指出这个段落,那是因为我今年离开你们的时刻来到。我想要告诉你们,我经常知道,在此我所做的事情实实在在就是让你们能够跟我一块到达这个时刻:在我们周遭,许多最好的人们已经到达的时刻。其他的人们已经注意到这个并列,处于一些目前正在被执行的研究,我们正在这里一块建构的研究。我并不费力气地提醒你们,对于其他的途经,这些著作,还有皮尔 克罗索斯基自己对于这些著作的反思。它们跟研究幻见的这个途经不谋而合,如同我们今年曾经建构它。

Small i of small o and small o, their difference, their
complementarity and the mask that one constitutes for the other,
this is where I have led you this year. Small i of small o, its
image, is therefore not its image, it does not represent it, this
object of castration. It is not in any way this representative
of the drive on which repression is brought to bear electively.
And for a double reason: the fact is that it is not, this image,
either the Vorstellung because it is itself an object, a real
image – consult what I wrote on this subject in my observations
on the report of Daniel Lagache, – nor an object which is not the
same as small o, which is not its representative either. i(o)
and o.

小客体(o)的小魅影理想自我(i), 与小客体(o),它们的差异,它们的互相辅助,其中一个替另外一个形成的这个面具。这就是我今年引导你们的东西。小客体(o)的小魅影理想自我(i),它的意象,因此并不是它的意象。它根本就不是这个冲动的这个代表,压抑被迫选择地跟这个冲动有关联。因为双重的理由:事实上,并不是这个意象,既不是这个理型,因为它的自身是一个客体,一个真实的意象。请你们参照一下我书写过针对这个主题的东西,在我观察丹尼尔 拉加奇的报告。它也不是一个跟小客体(o)不同的客体,它也不是它的代表,i(o)与(o)。

Desire, you must not forget, is situated where in the graph? It
aims at the phantasy $ barred cut of little o, in a mode
analogous to that of e where the ego refers itself to the
specular image. What does that mean, if not that there is some
relationship of this phantasy to the desirer himself. $4 o

你们一定不要忘记,欲望被确定位置,在图形的哪里?欲望的目标是由于小客体(o)的被划杠的切割的主体($)的幻见。使用的模式类似自我的模式。在那里,自我提到魅影理想的意象。那是什么意思?它难道不是有着这个幻见跟他自己的某个关系:$o。

But can we make of this desirer purely and simply the agent of
desire? Let us not forget that at the second stage of the graph
d, desire is a “who” who responds to a question, which is not
aimed at a “who”, but a “Che vuoi?”.

但是,我们如何能够解释这个欲望者,用纯粹而单纯是欲望的代理者?让我们不要忘记,在图形的第二阶段,欲望是一个“谁”,这个“谁”回应一个问题。这个问题的目标并不是朝向“谁”,而是朝向“大他者欲望我什么?”

To the question: “Che vuoi?” the desirer is the response, the response which is not designated by the who of “who wants?”, but the response of the
object. What I want in the phantasy determines the object from
which the desirer that it contains must avow himself as desirer.

针对这个问题:“大他者欲望我什么?”,欲望者就是这个回应,不是“谁想要什么?“的这个”谁“指明的回应。而是这个客体的回应。在这个幻见里,我想要的东西,决定这个客体。从这个客体,它包含的这个欲望者必须宣称他自己,作为欲望者。

Look for him always, this desirer, at the core of any object of
desire, and do not put up necrophilic perversion as an objection
because precisely this is the example where it is proved that on
this side of (en-deca) the second death physical death still
leaves something to be desired and that the body allows itself be
grasped there as entirely caught up in the function of the
signifier, separated from itself and a witness to what the
necrophilic embraces: an ungraspable truth.

请你们总是寻找他,这位欲望者,在欲望的任何客体的核心。并且建立恋尸癖,作为反对理由。因为确实地,这就是这个典范证明,这个二次死亡的这一边,生理的死亡依旧留下某件可挑剔的地方。身体容许它自己在那里被理解,作为完全套陷于能指的功能里,跟它自己分开,并且见证恋尸癖者拥抱的东西,一个无法被理解的真理。

This relationship of the object to the signifier, before leaving
you, let us come back to the point that these reflections are
based on, namely to what Freud himself marked about the
identification of desire (in parentheses in the case of the
hysteric) to the desire of the Other. The hysteric shows us
clearly in effect the distance between this object and the
signifier, this distance which I defined by the lack of the
signifier but implying its relation to the signifier. In effect,
it is to this that the hysteric identifies herself when, Freud
tells us, it is the desire of the Other with regard to which she
orientates herself and which started her hunting.

这个客体跟能指的这个关系,在离开你们之前,让我们回到这一点,这些反思作为基础的这一点。换句话说,弗洛依德他自己标识的东西,关于欲望的认同,(在括弧里,在癔症者的这个个案),欲望认同于大他者的欲望。实际上,癔症者清楚地跟我们显示,处于客体与能指之间的这个距离。但是,它暗示它跟能指的关系。实际上,癔症者认同他自己跟这个能指的关系。弗洛依德告诉我们,这是大他者的欲望,关于这个欲望,她定向她自己,这个欲望触发她的追寻。

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

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