From an other to the Other 64

From an other to the Other 64
从他者到大他者

Jacques Lacan
雅克 拉康

You must think that here this becomes very interesting, namely, that this
minus infinity that you see appearing in the top right hand box, this is……..
expressed in the little writings of Pascal by the name of hell. Only this
S t –
– II
= — oG
II
– 0
presupposes that there should be examined why the function of the o
culminated in this most questionable idea that there is a beyond of death.

你们一定认为,在此,这变得有趣。换句话说,这个负的无限,你们看见它出现在右手边的盒子的顶端,这是、、、在巴斯卡的小著作里被表达,以地狱的名字。只是这个预先假定,应该被检视一下,为什么这个0的功能在这个可疑的观念达到顶峰,存在着一个死亡的超越。

29.1.69 IX 12

No doubt because of its indefinite, mathematical slippage, in any kind of
signifying chain wherever you pursue the final circumscribing, it always
subsists intact as I already articulated at the beginning of the year in a
certain schema of the relationships of S and 0. But then this may induce
us to ask ourselves what is meant by the emergence under the form of
minus infinity of something on this table.

无可置疑地,因为它的不明确的数学的失误,以任何一种能指化的锁链,无论你在哪里追寻这个最后的划定范围。它总是保持完整,如同我已经被表达,在这年的开始,用S与0的关系的某个基模。但是,因此,这可能引导我们询问我们自己,这个出现是什么意思,在这个表格上面,某件东西的负-无限。

Is this minus not to be
expressed in a way more homologous to its arithmetical function, namely,
that when it appears, the series of whole numbers is duplicated which
means is divided. There is here the sign of this something that appeared
to me the only thing worth recalling at the end of my last discourse. It is
that by taking as an o-object and not otherwise what is brought into play
(117) in the renunciation proposed by Pascal there is just as much infinity
where there is a limit as where it does not encounter this operation of o.
In any case, it is a half infinity that we engage with which singularly
balances out the chances in the first matrix.

这个“负”难道不是应该被表达,用某种更加类同的方式,类同算术的功能?换句话说,当它出现时,整数的这个系列被复制,这意味着,整数被区分。在此,有这个某件东西的符号,我觉得那是唯一的东西值得提醒一下,在我上次的研讨班的结束。凭借接纳作为o的客体,而不是别的,接纳巴斯卡所建议的放弃,被运作的东西,同样存在着一个无限。在这个无限那里,有一个限制,作为它没有遭遇0的这个运作的地方。无论如何,这是一半的无限,我们参与的无限,它独异地平衡在第一个基模的各种机率。

Only it may well be that we should remember differently what is
represented in this myth which, even though it forms part of dogma does
nothing, as Pascal reminds us, but bear witness that the mercy of God is
greater than his justice since he plucks out some chosen ones, while they
ought all to be in hell.

只是,很可能,我们应该用不同方式记住所被代表的东西,在这个神话里。即使它形成部分的教条,这个神话并没有做任何事情,巴斯卡提醒我们,而是见证到:上帝的仁慈大过于他的正义。因为上帝挑选出某些被选择的人们。虽然他们全部都应该在地狱里。

This proposition may appear scandalous. I am
astonished at it since it is quite clear and manifest that we have never been
able to imagine this hell beyond what happens to us every day. I mean
that we are already in it, that this necessity that surrounds us of not being
able, except at a horizon whose limits need to be questioned, to realise the
solid o, except by an indefinite repeated measure of what is involved in
the cut of o.

这个命题看起来像是丑闻。我对它大为吃惊。因为显而易见,我们从来没有能够想像这个地狱,超越我们日常所发生的事情。我的意思是,我们已经是在地狱里。这个环绕我们的必要性,不能够体会出这个固体的0,除了在不需要被询问的地平线的极限,除了凭借不明确的重复的测量,在0的这个切割所牵涉的东西。

Is this not enough, just by itself, to make the most
courageous lose heart? Only there you are. There is no choice. Our desire
is the desire of the Other, and depending on whether grace has been
lacking to us or not, what is played out at the level of the Other, namely,
of everything that has preceded us in this discourse that has determined
our very conception, we are determined or not to the course of stopping up
the o-object.

这难道不足够让即使是最勇敢的人也丧失志气吗?光是凭借它的自。你们就是在地狱那里。没有选择余地。我们的欲望就是大他者的欲望,并且依靠恩典是否欠缺给予我们而定,所被扮演的东西,在大他者的层面。换句话说,在一切早先于我们之前存在的东西的层次。在这个决定我们的观念的辞说,我们决定是否要停止这个0的客体的途径。

So then there remains the fourth box, the lower one. It is not for nothing
that I allowed myself today to smile about them They are just as
numerous, just as divided up as those who are in the field of the top right.

因此,剩余下这第四个盒子,这个下方的盒子。这并非白费力气,我让我自己拖延微笑关于它们。它们同样数目很多,同样被区分,跟处于右上方的领域的那些人们。

I call them, provisionally, the granddads. You would be wrong
nevertheless to minimise the with which they get around, but all the same
what I would like to point to you is that, in any case, it is here that we in
analysis, have placed the proper norm Surplus enjoying is explicitly
modulated as foreign to the question. If the question at stake in what
analysis promises us as a return to the norm, how can we not see that this
norm is well and truly articulated there as the law, the law on which the
Oedipus complex is grounded. And it is quite clear that whatever end one
takes this myth from that enjoyment is absolutely distinguished from the
law.

我暂时称他们为祖父。可是,你们将是错误的,假如你们忽略这个领域,他们用来活动的领域。但是,我仍然想要跟你们指出的东西是,无论如何,就在这里,在精神分析,我们已经放置这个专有名词“剩余享乐”,它明确地被调节,作为是外在于这个问题。假如在精神分析岌岌可危的问题,承诺给予我们作为回归这个名称。我们如何会不能够看出,这个名称清楚地被表达,作为法则。伊狄浦斯情结就是以这个法则作为基础。显而易见地,无论我们从那个享乐来看待这个神话的目的,绝对被区别出来,跟这个法则不同。

To enjoy the mother is forbidden, we are told, and this does not go
far enough. What has consequences is the fact that to enjoy the mother is
forbidden. Nothing is organised except from this first statement. This can
be clearly seen in the fable in which the subject, Oedipus, never thought –
God knows because of what distraction, I mean because of everything that
was developed around him in terms of charm and probably also of
harassment by Jocasta – the idea never came to him, even when proofs
were flooding in. What is forbidden is to enjoy the mother and this is
confirmed in the formulation in another form.

享受母亲是被禁止的,我们被告诉。这并没足够深入。所造成结果的东西是这个事实:享受母亲是被禁止。没有一样东西被组织,除了从这第一个陈述。这显而易见能够被看出,在这个寓言里。在那里,主体,伊狄浦斯,从来没有认为—天晓得,因为怎样的狂乱,我的意思是,因为环绕他每样被发展的东西,用魅力的术语,可能也是周卡达到骚扰的术语—他从来没有这种想法,即使当证据汹涌而来。所别禁止的东西,就是享乐母亲。这是在诠释里,用另外一个形式证实的。

It is indispensable to bring
all of them together in order to grasp what Freud is articulating, that of
Totem and Taboo. The murder of the father blinds all these imbecilic
young bulls that I see circling around me from time to time in ridiculous
arenas. The murder of the father means precisely that you cannot kill him
He has been dead for all time. It is indeed for this reason that something
sensible is attached, even in places where it is paradoxical to see there
being belled: God is dead. It is because obviously, by not thinking about
it, you run the risk of missing one aspect of things.

无可免除的,要将它们所有聚集一块,为了理解弗洛依德正在表达的东西,“图腾与禁忌”的东西。对父亲的杀害让所有这些白痴一般的年轻公牛眼睛盲目,有时,在那些荒谬的斗牛场,我看见他们环绕着我。对父亲的杀害确实意味着,你们无法杀死他。他已经死掉一段时间了。确实是因为这个理由,某件合理的东西被联系。即使是荒谬地看见被大声宣告:上帝死了。因为显而易见地,凭借不去思考它,你们冒的危险是错过事情的某一层面。

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

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