Identification 272

Identification 272
认同
Jacques Lacan
雅克 拉康

27.6.62 XXVI 354

(16) And, it is on this that the affects, he tells us, the
emotions considered here in his writing as entangled, if I may
express myself in this way, with the signifier, and taken up as
such. It is in this connection that he tells us that all the
confirmed emotions, what I might call the conventional forms of
emotion are nothing other than ontogenetic inscriptions of what
he compares, of what he reveals as expressly equivalent to
hysterical attacks, which is to come back to the relationship to
the signifier.

他告诉我们,这些情感,在他的著作,在此 被考虑的这些情感,作为纠缠于这个关系,假如我可以用这样的方式表达我自己,跟这个能指。这些情感被从事,作为这样的情感。关于这一点,他告诉我们,所有的被证实的情感,我所谓的传统的情感的形式,实实在在就是本体起源的铭记,他所比较的东西,他揭露的东西,作为生动地相等于是癔症的侵袭。那将会回答跟能指的关系。

The emotions are in a way the leavings (caduques) of behaviour,
the fallen parts taken up as signifying. And what is most
tangible, everything that we can see about them, is found in
antique forms of fighting. Let those who have seen the film
Rashomon remember the strange interludes which suddenly suspend
the combatants who carry out each one separately three little
circuits around themselves, make a paradoxical genuflection to
some unknown part or other of space.

这些情感在某方面就是行为的剩余,被从事作为成为能指点掉落的部分。最为具体的东西,每一样我们能够看见的东西,关于它们,被找到,在战斗的古老形式里。让那些看见过“Rashomon”这个影片的人们记住这些奇异的插曲。这些奇异的插曲悬置这些战斗者,他们执行每一个分开的三次的小循环,环绕他们自己。从事一个矛盾的屈膝致敬,针对空间的某个未知的部分。

This forms part of the
fight, just as in the sexual parade Freud teaches us to recognise
this type of interruptive paradox of incomprehensible scansions.
If something about emotions is shown to us in the case of the
hysteric, it is precisely when she is on the track of desire, it
is this clearly mimicked characteristic which is described as
being out of place, which deceives you and from which you draw an
impression of falseness. What does it mean, if not that the
hysteric of course can do nothing other than seek the desire of
the Other where it is, where it leaves its trace in the other, in
Utopia, or indeed in atopia, distress, even fiction; in short it
is along the path of display as one might expect, that all the
symptomatic aspects are shown. And if these symptoms find this
path already opened out, it is in liaison with this relationship
that Freud designates to the desire of the Other.

这形成战斗的部分,正如在性的展示,弗洛依德教导我们要体认出来这种的中断的展示,属于无法被理解的审视。假如关于情感的某件东西被显示给予我们,在癔症者的情况,那确实是当她正在追逐欲望。那就是这个请楚被模拟的特性,被描述作为不合时宜。它欺骗你,从它那里,你获得虚假的印象。那是什么意思?它难道不就是,癔症者的作为当然实实在在就是寻找大他者的欲望,在那里•,它留下它的痕迹在大他者那里,在乌托邦,或确实在理想,痛苦,甚至幻想里。总之,沿着展示的这个途径,如同我们可能期望的,所有的症状的方面被显示。假如这些症状发现这个途径已经被展开,就是在跟这个关系的发泄里,弗洛依德指明给大他者的欲望。

I had something else to point out to you about frustration. Of
course, what I brought you this year about the relationship to
the body, what is only outlined in the way in which I gave you in
a mathematical corpus the beginnings of all sorts of paradoxes
concerning the idea that we can have of the body, finds its
applications undoubtedly well designed to modify profoundly the
idea that we may have of frustration as a sort of lack which
concerns a gratification referred to what is supposed to be a
so-called primitive totality as people would like to see it
(17) designated in the relationships of the mother and the child.

我还有某件其他东西跟你们指出,关于挫折。当然,我今年带给你们的东西,关于跟身体的关系,用这种方式仅是被描绘轮廓的东西。我用这个方式给予你们,在数学的著作,各色各样的悖论的开始。关于这个观念,对于身体,我们能够拥有的观念。它找到它的那些运用,无可置疑地,被良好设计,为了深刻地修饰这个观念,我们可能会有的观念,关于挫折,作为是一种欠缺。这种欠缺关注到一种被提到的满足,被认为是所谓的原始的整体性,如同人们想要看见它被指明,在母亲跟小孩的关系。

It is strange that analytic thinking has never encountered on
this path except as always in corners of Freud’s observations –
and here I am designating the word Schleier – this caul with
which the child is born and which hangs around analytical
literature without it being ever dreamt that we had here the
beginning of a very fruitful path: the stigmata.

奇怪的是,精神分析的思维从来没有遭遇这个途径,除了作为总是在弗洛依德的观察到角落。在此,我正在指明“Schleier”这个字词,小孩诞生时具有的薄膜。它悬置环绕精神分析的文献,但是它从来没有被梦想到,我们在此拥有这个开始,具有良好成果的途径:这个胎记。

27.6.62 XXVI 355

If there is something which allows some primary narcissism or
other to be conceived of as involving a totality – and here I can
only regret that someone who posed me the question has absented
himself – it is undoubtedly the reference of the subject, not so
much to the body of the host mother, but to these lost envelopes
where there is so well read this continuity between the inside
and the outside, which is the one to which my model of this year
introduced you, to which we will have to return.

假如有某件东西,让某个原初的自恋能够被构想,作为牵涉到整体性。在此,我仅能够遗憾,某个人跟我提出这个问题,他现在不在现场。无可置疑,那是主体的指称,不是提到代理母亲的身体,而是提到那些失落的涵盖物,内部与外部之间的连续性在那里被阅读。我今年的这个模式就是跟你们介绍这个连续性,我们将必须回头探讨它。

Simply I want to indicate to you, because we will rediscover it
subsequently, that if there is something in which there ought to
be accentuated the relationship to the body, to incorporation, to
Einverleibung, it is on the side of the father who is entirely
left to one side that you should look.

我仅是想要跟你们指示,因为随后我们将重新发现它。假如有某件东西,跟身体的这个关系应该被强调,跟合并的这个关系,跟Einverleibung(父亲)的关系,就是父亲的这一边,它完全被留给你们应该寻找到这一边。

I left him entirely to one side because I would have had to
introduce you – but when will I do it – to a whole tradition
which is called mystical and which undoubtedly, by its presence
in the Semitic tradition, dominates the whole personal adventure
of Freud.

我将他完全留给一边,因为我本来必须跟你们介绍给整个传统—但是我将何时做到—所谓的神秘的东西,无可置疑地,凭借它存在于闪族的传统,它支配弗洛伊德的整个的个人的冒险。

But if there is something that one demands of the mother, does it
not appear to you to be striking that it should be the only thing
that she does not have, namely the phallus? The whole dialectic
of these last years, up to and including the Kleinian dialectic,
which nevertheless gets closest to it, remains falsified because
the accent is not put on this essential divergence.

但是,假如有某件东西,我们要求母亲,你们难道不觉得引人注意吗?那竟然是唯一的东西,母亲并没有拥有的,那就是阳具。过去几年来的整个的辩证法,一直到克莱恩的辩证法,它仍然是最靠近它。它始终是虚假的,因为重点并没有被放置在这个基本的差异。

The fact is moreover that it is impossible to correct it, impossible also to
understand anything about what constitutes the impasse of the
analytic relationship, and very especially in the transmission of
analytic truth as didactic analysis carries it out. The fact is
that it is impossible to introduce into it the relationship to
the father, that one is not the father of one’s analysand. I
have said enough and done enough to ensure that no-one would dare
any longer, at least in any entourage that is close to mine, risk
advancing that one can be his mother. This nevertheless is what
is involved.

而且,事实上,我们不可能改正它,也不可能理解任何事情,关于组成精神分析的关系的僵局,特别是在精神分析的真理的传递,依照教学的精神分析执行它。事实上,我们不可能介绍跟父亲的关系进入它。我们并不是我们的分析者的父亲。我已经充分说过,并且充分做过,为了保证,没有任何人再胆敢冒险提出,某人是他的母亲。至少在跟我接近的追随者,没有人胆敢。可是,这是被牵涉到的问题。

(18) The function of analysis as it is inserted where Freud left
it to us with its open future, its gaping trace, is situated
where the pen fell from his hand in connection with the article
on the splitting of the ego at the ambiguous point which brings
the following; the object of castration is this term which is
ambiguous enough for it to happen that at the very moment that
the subject has busied himself with repressing it he establishes
it more firmly than ever in an Other.

精神分析的功能,依照它被插入,在那里,弗洛伊德留下它给予我们,用它的开放的未来,它的张开的踪迹,它被定位在钢笔从他的手中掉落的地方,关于这篇文章,探讨自我的分裂,在带来以下的模糊暧昧的点。阉割的客体是这个术语,足够模糊暧昧让它发生:在主体自己忙碌于压抑它的这个时刻,他比起以前更加坚定地建立它,在一位大他者身上。

So long as we have not recognised that this object of castration
is the very object through which we situate ourselves in the
field of science, I mean that it is the object of our science as
number or quantity may be the object of mathematics, the
dialectic of analysis, not only its dialectic but its practice,
its relationship even and even the structure of its community
will remain in suspense.

只要我们还没有体认出,阉割的这个客体就是这个客体,经由这个客体,我们定位我们自己,在科学的领域。我的意思是,我们的科学的客体,作为数目或是数量,可能就是数学的客体,精神分析的辩证法,不但是它的辩证法,而且是它的实践,甚至是它的关系,甚至是它的社区的结构将始终在悬置当中。

Next year, I will deal for you, pursuing strictly the point at
which I left you today, with anxiety

明年,我将跟你们处理焦虑的问题。就在今天我离开你们的这个点追寻。

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

27.6.62 XXVI 356

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