From an other to the Other 66

从他者到大他者

Jacques Lacan

雅克 拉康

5.2.69

Seminar 10: Wednesday 5 February 1969

I am going to restart from where I left you the last time. I said a lot of things the last

time, and in particular I succeeded in touching some people by the mathematical

evidence that I believe I succeeded in giving of the genesis of what is involved in o,

through the simple virtue of the One qua mark.

我将要重新开始，从我上次离开你们的地方。我上次说了许多事情，特别是我成功地碰触到某些人们，凭借数学的证据。我相信我成功地给予在个创世纪，在这个0所牵涉到东西的创世纪，经营这个“一”作为标记的单纯的品德。

This depends on this factum, this

fabrication that results from the simplest use of this One in so far as it multiplies once

it is repeated, since it is only posited in order to attempt the repetition of, to rediscover

enjoyment in so far as it has already fled. The first One, by rediscovering what was

not marked at the origin, already alters it, since at the origin it was not marked. It is

already posited then by grounding a difference that it does not constitute as such but

in so far as it produces it. This is this original point that makes of repetition the key of

a process about which the question is posed, once it has been opened up, of whether

or not it can find its term.

这依靠这个事实，这个建构，因为简单地运用这个“一”而造成的建构。因为它一旦被重复后，会加倍乘上去。因为它被提出，仅是为了企图从事重复，为了重新发现享乐，因为它已经逃走。这第一个“一”已经改变它，凭借重新发现在起源没有被标记的东西。因为在起义，它并没有被标记。它当时被提出，凭借作为差异的基础，它并没有构成作为这样的本质，而是因为它产生它。这是原初的点，将重复解释为过程的解答，关于这个过程，这个问题被提出。一旦它已经被开展，关于它是否能够找到它的术语。

You see that we are immediately brought to the question that is only terminal when

applied to a single career, that of Freud, in so far as subject on the one hand, he was

also a man of action, let us say a man who inaugurated a path. How did he inaugurate

it? This is something that is worthwhile recalling perhaps at a detour in what I will

say to you today. But every man’s career is committed to something that has death as

its limit, and it is only from this point of view that we can find the term of the path

traced by Freud in the question that he poses, of the end of analysis, terminable or

interminable.

你们看出，我们立即被带到这个问题，仅有当它被运用到一个单一的生涯里，弗洛依德的生涯，它才会是终点。因为一方面，作为主体，他也是一位行动的人。我们不妨说，一位开启途径的人。他如何开启这个途径呢？有某件东西是值得回忆的，或许在迂回处，在我今天跟你们所说的东西。但是，每个人都生涯都奉献于某件东西，以死亡作为它的限制的东西。仅有从这个观点，我们才能够找到途径的这个项目，被弗洛依德追踪的项目，在他提出的这个问题，精神分析的结束的问题，精神分析终止或没有终止。

This only marks the phase of the question that I am opening up in

saying: is what is engaged for the subject by the fact of repetition as origin, itself a

process that has its limit or not? This is what I left open, in abeyance, but

nevertheless advanced, by showing on the board the last time in the clearest possible

fashion what I was able to express as the division, the bi-partition of two infinities,

marking that this is what is fundamentally in question in Pascal’s wager. The infinity

on which it is based is the infinity of number. Now, by taking this infinity, as I might

say, by further accelerating by setting up the Fibonacci series, which it is easy to show

is exponential, that the numbers that it generates grow not arithmetically but

geometrically.

这仅是标示我正在开展的问题的时期，当我在言说：对于主体，作被参与的东西，凭借重复的这个事实作为起源。它的本身是一个过程，这个过程有它的限制与否？这就是我展开的东西，一个暂时的停顿。可是，我前进，凭借上次用尽可能清楚的方式在黑板上显示，我能够表达，作为区分的东西。两个无限的双重区隔。它标示着，这是在巴斯卡的赌注里，基本上受到质疑的东西。巴斯卡的赌注以无限作为基础。这个无限是数字的无限。现在，凭借接纳这个无限，我不妨说，凭借更进一步加速度，凭借建立费伯那奇的数列。这个数列很容易显示是指数的系列。它产生的数字不是算术方式，而是几何级数成长。

This is the very thing that generates, and precisely in the measure that

we are more distant from its origin, the proportion articulated in o. In the measure

that these numbers grow, o intervenes there under its inverted form in a more

circumscribed and constant fashion. This is all the more striking in that it ties the 1 to

o, that it is l/o, that this proportion of one number to another ends up in the more and

more rigorous constant of this l/o, in the measure that the numbers increase.

I also wrote, taking it at its origin, the series that results from taking things in the other sense.

这就是产生的东西。确实是以我们距离它的起源更加遥远的程度。在0被表达的比例。随着这些数字的成长，0介入那里，在它的逆转的形式，以更加被限制与固定的形式。这是更加耐人寻味，因为它将这个1跟0绑在一块。那就是1/0.一个数字跟另外一个数字的这个比例，结果成为这个1/0越来越严谨的常数，随着这些数字的增加。我也书写到，在它的起源处接纳它，这些系列，因为另一个意义接纳事情的结果的系列。

There, because of the fact that o is less than 1, you see the process ends up not

simply in a proportion but in a limit. Whatever you add of what is produced,

inversely, by proceeding through subtraction, in such a way that it is always true that,

in this chain, by taking things in an ascending way, each term is the sum of the two

preceding ones, you will find again the function of o in so far as this time it reaches a

limit That in whatever numbers you add these terms, you will not go beyond 1 + o,

which seems to indicate that by taking things in this direction, what repetition

generates has a term.

这是因为这个事实：0少于1. 你们看见这个过程结果，不仅是一个比例，而是一个限制。关于所被产生的东西，无论你们增加什么，逆转地，凭借扣除继续前进，用它总是真实的这样的方式。在这个锁链里，凭借以上升的方式接纳事情。每个项目都是前面的两个项目的总和。你们再次发现0的这个功能。因为在这个时候，它到达一个限制。不管用什么数字，你们增加这些项目。你们将不会超越1+0.那似乎指示，凭借朝这个方向接纳事情，重复产生的东西拥有一个项目。

This is where there intervenes the well known table in which those, in short, who miss

what is involved in Pascal’s wager, write what is involved in terms of games*theory.

Namely, in a matrix that is constructed from distinct boxes, formulate what is

involved, if God exists, and write as zero what results from the observation of these

commandments, confused here with the renunciation of something. Whether we call it

pleasure or something else, it nevertheless remains that here, in appreciating it by a

spontaneity whose astonishing aspect we will see, that they write what is left in this

life for believers as zero.

这就是这个著名的表格介入的地方。用这个表格，总之，那些错过巴斯卡的赌注被牵涉的东西的那些人们，书写所被牵涉的东西，用遊戏理论的术语。换句话说，在一个用清楚的盒子建造的基座，阐释所被牵涉的东西，假如上帝存在。将这些戒令的遵守造成的的结果，书写为0。在此，这个0跟某件东西的捨弃混淆一块。无论我们称它为快乐或某件东西，问题仍然是，在这里，当我们欣赏它，凭借自动自发，它的令人惊奇的效果，我们将会看见。他们书写所剩余的东西，在这一生，对于信仰者，作为零。

As a result of which a future life is marked by the term

infinity, an infinity of lives promised to be infinitely happy. In other words, by

supposing that God does not exist, the subject, which we write as o, is presumed to be

still caught up in the game, make no mistake, literally to know the limited and

moreover problematic happiness that is offered him in this life. It is not groundless to

choose this if, since God does not exist, it seems clear that there is nothing to expect

from the other life.

由于这个零的结果，未来的生命被无限的这个术语所标示。生命的无限被承诺成为无限的快乐。换句话说，凭借假设，上帝并不存在，主体，我们书写作为0，被假定依旧是被套陷于这个遊戏里。请你们不要误解，我们实质上是要知道这个被限制，而且问题重重的快乐。在这一生被提供给他的快乐。选择这个并不是没有基础。假如，因为上帝并不存在，似乎清楚的是，没有一样东西能够期望，从另外一生。

雄伯译

32hsiung@pchome.com.tw

https://springhero.wordpress.com

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