From an other to the Other 46

From an other to the Other 46
从他者到大他者

Jacques Lacan
雅克 拉康
Seminar 7: Wednesday 15 January 1969
(83) I announced the last time that I would talk about Pascal’s wager.
It is a responsibility. I even learned that there were people who
changed their timetable, who came to Paris one more time than they
had planned. This is to tell you how heavy such an announcement is to
bear. In any case it is certain that I cannot set out here to bring you, to
give an exhaustive discourse about everything that has been stated
about Pascal’s wager. I am obliged then to suppose that you have a
certain rough knowledge of what is involved in Pascal’s wager.

我上次宣佈,我想要谈论有关巴斯卡的赌注。这是不可能的事。我甚至获知,有些人们改变他们的行事暦,他们来到巴黎,比起原先计划的还多一次。这就是要告诉你们,这样的宣告是多沉重的负担。无论如何,这是确定是,我无法在此出发来带领你们,给出一个全面的辞说,关于巴斯卡的赌注曾经被说过的东西。我不得不认为,你们拥有某个粗略的知识,关于巴斯卡的赌注牵涉的东西。

I cannot properly speaking enunciate it again because, as I told you the
last time, it is not properly speaking a statement that holds up. This is
even what has astonished people: that someone who one is sure is
capable of some rigour should have proposed something so untenable.
I think that I introduced sufficiently, just about sufficiently, the last
time what justifies in general the use that we are going to make of it.
But in any case let us not lose time in recalling it, you are going to see
what this use is.

恰当地说,我并无法再次表达它,因为,如同我上车告诉你们,恰当来说,这并不是一个能够自圆其说的陈述。这甚至是曾经让人们大吃一惊的东西。我们确定能够某种严谨治学的某个人,竟然会建议某件如此无法自圆其说的东西。我认为我充分地介绍,上次充分地介绍我们将要使用它的一般的理由。但是无论如何,让我们立即回亿它,你们将会看见这个用途是什么。

It is not the first time moreover for me to speak about it. On a certain
day of February 1966,1 believe, I already brought in this wager, and
very precisely in connection with the o-object; you will see that today
we are going to remain around this object.

而且,这并不是第一次我谈论关于它。在1966年二月的某一天,我已经带进这个赌注。非常确实地,关于这个小客体,你们将会看见,今天我们将会保持环绕这个客体。

Already those who
remember – perhaps there are some of them, I am even sure of it –
what I said at that time can clearly see what is at stake. It happens that
I was asked to go to speak about it again in October 1967 at Yale. And
I was so busy with the people who motivate this effort o f teaching,
namely, the psychoanalysts, that I missed the opportunity of speaking
to the people at Yale; I did not know until much later that this created a
little scandal. It is true, it was not very polite. We are going to try
today to say what I could have said over there, without there being
moreover any preparation at all to hear it.

那些记得的人们—或许他们有些人们,我甚至确定这件事—我那时所说的事情,他们能够清楚看出什么事情岌岌可危。恰巧的是,我被要求再次前去演讲它,在1967年在耶鲁大学。我是如此忙于交往那些启发这个教训努力的动机的人们。也就是,精神分析家,我错过这个机会,跟耶鲁大学的人们演讲的机会。直到后来,我才知道,这引起一点丑闻。的确,这并不礼貌。我们今天将要尝试说,我本来能够去那里演说,而且我心里根本没有准备听到它。

15.1.69 VII 2

But, let us begin right at the ground level, as if we were at Yale. What
is at stake? In general, you must have heard tell of something that is
stated and that is written several times in the text of what has been
collected under the title of Pensees, Pascal’s Pensees, and that at the
start there is something rather risky in the use that is made of what is
called the wager itself. As you know, these Pensees, were notes taken
(84) for a major work. Only this work was never done, so it was done
in his place.

但是,让我就从这个基础的层面开始。好像我们在耶鲁大学。岌岌可危的事情是什么?通常,你们一定曾听说过某件被陈述的东西,它被书写好几次,在已经被收集的文本,在“Pensees沉思录”的标题之下,巴斯卡的“Pensees沉思录”。在开始,有某件非常危险的东西,在所谓的赌注的本身的使用。你们知道,这些沉思录,是从主要著作摘录的笔记。只是这本著作并没有完成,所以笔记用来替代它。

First of all a work was created – this is the edition of the
Messieurs de Port-Royal – it is not at all a work that is badly done.
They were pals, and as someone called Filleau de la Chaise who is not
properly speaking a luminary but who is very readable testifies, Pascal
had very carefully explained to them what he wanted to do and they
did what Pascal had indicated. It nevertheless remains that this left out
a lot of things in the statements that were written out in notes for the
purposes of the construction of this work.

首先,这一本著作并没有被创造。这是罗伊尔多版本—写得还很不错的一本著作。他们是朋友。有某位名叫蔡思的人,恰当来说,他并不是启蒙大师,但是值得一读。他作证说,巴斯卡跟他们很仔细地解释他想要做的事情。他们就从事巴斯卡所曾经指示的事情。问题仍然是,这会漏掉许多事情,在用笔记写下的这些陈述里。为了这本著作的建造。

So then others ventured on a
different reconstruction. And then others said: “Since in short as our
culture advances, we perceive that the discourse, is not so simple a
thing as that and that in putting it together, well, there is some loss” so
then people set about making editions that were called critical, but that
take on a completely different import when what is involved is a
collection of notes. There again there was some difficulty. We have
several editions, several ways of grouping these bundles as they say;
that of Tourneur, that of Lafuma, that of X, that of Z. This does not
simplify things, but be assured, it certainly clarifies them.

所以,别人就冒险从事不同的建构。还有其他人则说:「总之,随着我们的文化的进展,我们感知,这个辞说并不那么简单的一件事。当我们将它一块表达,呵呵,就会丧失一些。所以,人们开始编出所谓批判的版本。但是那具有完全不同的意义。当被牵涉的东西,是笔记的收集。再次,会有一些困难。我们有好几个版本,好几种方式,将这个材料聚集一块。如他们所说的,腾那的版本,拉夫马的版本,X的版本,Z的版本。这并不仅是一些东西。但是请你们安心,它确实让它们澄清。

http://www.lacaninireland.com
15.1.69 VII 3
As regards the wager, it is quite separate. It is a little piece of paper
folded in four. That was the interest of what I recommended to you, it
was for you to grasp this. Since, in this book there is a reproduction of
the piece of paper folded in four and then a certain number of
transcriptions.

关于赌注,它是相当分歧。那是一张纸被折叠四次。那是我跟你们推荐的东西的興趣。那是要你们来理解这个。因为,在这本书,这张纸被折叠四次被复制,然后某些的铭记。

Because this too posed a problem given that they are
notes, written freehand, with different divisions, a lot of things crossed
out, whole paragraphs written between the lines of other paragraphs,
and then a utilisation of the margins with references. All of this
moreover is rather precise and gives ample material for examination
and for discourse. But there is one thing that we can take as certain, it
is that Pascal never claimed that he made his wager stand up.

因为这也形成一个难题,假如考虑到,它们是笔记,随意被书写,用不同的区分,许多东西被划掉,整个的段落被书写在其他段落的行间,还利用边缘记下参考资料。而且,所有这一切是相当确实,并且给予充分的材料,作为检查与作为辞说。但是有一件事情,我们能够认为是确定。那就是,巴斯卡从来没有宣称:他让他的赌注实践。

This
little paper must all the same have been close to his heart since
everything indicates that he had it in his pocket, in the same place that
I have here this device, this microphone, this absolutely useless thing.
In general, you have heard tell of something that sounds like to
renounce pleasures. This thing which is said in the plural is also
repeated in the plural. And moreover everyone knows that this act is
supposed to be at the source of something that might be called the
Christian life. It is the background noise.

这小张纸一定仍然靠近他的心,因为每样事情都指示著,他将这张纸放在口袋里,放在相同的地方,我在此这个设备,这个麦克风,这个绝对没有用途的东西。通常,你们曾经听过某件东西被报告,这个东西听起来像是要“放弃快乐”。快乐一词用复数,也用复数来重复。而且,每个人都知道,这个行动被认为是处于某件东西的来源。这个东西被称为是基督徒的生活。那是背景的躁音。

Through everything that
Pascal and others around him tell us in terms of an ethics, this can be
heard in the distance like the sound of a bell. What we have to know is
whether it is a knell. In fact, it is not all that much of a knelL From
time to time it has a gayer aspect. I would like to make you sense that
it is the very principle on which there is installed a certain morality that
one can qualify as modern morality.

通过巴斯卡与他周遭的别人告诉我们的东西,用伦理学的术语,这在远处能够被听见,像是钟铃的声音。我们必须要知道的东西是它是否是丧钟。事实上,它并不完全是丧钟的声音。有时,它具有更加愉快的面向。我想要让你们理解,就是根据这个原则,某个道德被安装,我们能够给予特质,作为是现代的道德。

To make understood what I am in the process of putting forward, I am
going to give a few reminders of what is effectively involved. The
(85) reinvestment, as they say, of profits, which is fundamental, this
again is what is called enterprise, the capitalist enterprise, to designate
it in its proper terms, does not put the means of production at the
service of pleasure.

为了让我在表达的过程,让我的本质被人理解,我将要给予一些提醒,对于实际上被牵涉的的东西。如人们所说,利益的重新投资是基本的,这再次是所谓的企业,资本主义的企业,用它的适当的术语指明它,它并没有将生产的工具,听由快乐的服务。

Things have even got to the stage that a whole
aspect of something that is manifested in the margins is, for example,
an effort, a quite timid effort that does not at all imagine sailing
towards success but rather casts doubt on what can be called our style
of life. We will call this an effort to rehabilitate spending, and
someone called Georges Bataille, a thinker in the margin of what is
involved in our affairs, has thought out and produced on this point
some quite readable works that are not for all that dedicated to
efficiency.

事情甚至到达这个阶段,某件事情的整个的层面,在边缘被展示的东西,譬如,一种努力,一种相当胆小的努力,根本就没有想像航行朝向成功。相反地,它投掷怀疑,对于所谓的我们的生活方式。我们将称这个生活方式,是一种努力想要恢复花费。某个人名叫巴代尔,一位思想家,在我们的事物所牵涉的东西的边缘。针对这点,他曾经思维并产生某个可阅读的著作。这些著作并不是针对讲求效率的东西。

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

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