From the other to the Other 72

From the other to the Other
从他者到大他者

Jacques Lacan
雅克 拉康

12.2 69 XI4
I think that I have sufficiently made you sense that by reason of the
(133) function,of the zeros that do not really form part of the results of
a wager that might be made against a partner, because it is precisely
the existence of the partner that is in question and that it is what you
have to wager on. In these conditions the two lines of possibility that
are offered to the gambler do not intersect with any line of possibility
that might belong to the Other, since one can not even be sure of the
existence of the Other. It is then at the same time on the existence or
non-existence of the Other, on what promises his existence and what
allows his inexistence, it is on this that the choice is brought to bear,
and in this case it is plausible – 1 am saying, it is plausible, of course if
one has a mathematical mind – to wager, and to wager in the sense that
Pascal proposes.

我认为我已经充分地让你们理解。凭借这些零的功能,这些零并没有形成赌注的结果的部分。这个赌注可能被用来对康伴侣。因为确实就是因为伴侣的存在受到质疑。这就是你们必须下赌注的地方。在这些情况里,被提供给赌徒的这两行的可能性,并没有互相交会,跟可能属于大他者的可能性的任何一行。因为我们甚至无法确的大他者的存在。因此跟这个被迫的选择息息相关的是跟大他者的存在或非存在同时息息相关,跟许诺大他者的存在与容许大他者的存在息息相关。在这个情况,这似乎是合理的—我正在说,这是合理的。当然,假如我们具有数学头脑—下赌注,下巴斯卡建议的赌注。

Only, you will not forget that I introduced at this state of the affair, in
order of course not to give rise to misunderstanding and the belief that
here I am lending myself to something which would be the indication
of the advantage of this solution, I effectively remarked the following.

只是,你们将不会忘记,在事情的这个状态,我介绍,当然是为了不要产生误解。在此,我正在帮助某件事情的信念,这个事情将会指示这个解答的利益。我有效地陈述如下:

7 . . . And in the very introduction to the reminder of the wager as it is
presented, much less than it is through the grid of the discussions that
have become classic, I pointed out that at this level one could
substitute for the choice to be made on the subject of the existence of
God, the remark that one would fulfil the function – which would
completely change its sense – this remark that what is at stake, that
what could be at stake, is this radical formulation which is that of the
real, in so far as we can conceive of it and as moreover we sometimes
put our finger on it, that it is not conceivable to imagine any other limit
of knowledge than this stopping point at which one has only to deal
with this, something unsayable and which either is or is not. In other
words something that is related to heads or tails.

当我介绍提醒赌注,当它被呈现,不是经由已经变成经典的讨论的框架。我指出,在这个层次,我们能够用这个谈论来替换应该被做的选择,针对上帝的存在的主体。我们将会实践这个功能—将会完全改变它的意义的功能—这个谈论是:岌岌可危的东西,可能岌岌可危的东西,就是这个强烈的说明,实在界的说明。因为我们能够构型它。而且,我们有时候会掌握它。这并非是匪夷所思的,假如我们想像知识的任何其他限制,除了这个停顿点。在那里,我们必须处理这个某件无法说出的东西。它要,就是存在,要不,就是不存在。换句话说,某件跟头或尾巴息息相关的东西。

This was of course to put you in tune with what is invo lved in not
losing the plot. Namely, that we are not amusing ourselves. We are in
the process of trying to give articulations of such a kind that there can
be played out for us the most important decisions that are to be taken.

这当然是要让你们跟不要丧失计谋所牵涉到东西调合一致。换句话说,我们并不是自娱娱人。我们正在尝试要给予表的,对于这种事情。应该被採取的最重要的决的,能够被扮演出来。

As it happens our times mark more and more that these most important
decisions, in so far as they may be those of the psychoanalyst, may
(134) also coincide with those required at a key point in the social
body, namely, the administration of knowledge, for example.

偶然地,我们的时代越来越标示,这些最重要的决的,因为是精神分析家的重要的决定,可能也巧合于被要求的那些重要的决定,在社会的团体的关键的时刻,譬如,知识的行政体制。

But then, even though on this point it is well understood that I cleared
the board, that I am not doing history and that I do not see why such a
precise system, especially if we correctly conceive the joint at which it
is situated, that Pascal’s wager would have less resources for us than it
had for its author.

但是,即使在这一点,我们清楚地理解,我清理赌盘,我并不正在从事历史,我并不明白,为什么这样一个明确的系统。特别是假如我们正确地构想这个联接,在那里,它被定位。对于我们,巴斯卡的赌注拥有的资源将少于对于它的作者。

And we will indeed come back to this question of
the situation, all the better because we are going to illuminate it now. It
is therefore not, as you are going to see right away, doing history, to
remind you, as I recalled the last time to remind you that in Pascal’s
time, Revelation existed.

我们的确将会回到情境的这个问题。尤其是因为我们现在将要启蒙它。如同你们将立即看出,提醒你们,并不是要从事历史,如同我上次提醒你们,在巴斯卡的时代,启蒙运动存在。

And I even stressed what was at stake with
these two levels, the word of the Church, and then Sacred Scripture,
and the function that Sacred Scripture played for Pascal. And it is
obviously not to remind you that Newton also, who had other things on
his mind, produced a big book — my hobby being bibliophilic, it
happens that I have it, it is superb – which is a commentary on the
Apocalypse and of Daniel’s prophecy. He gave just as much care – 1
mean in the calculation, in the manipulation of numbers that are
nevertheless extremely problematic as those that are at stake when it is
a matter of situating the reign of Nebuchadnezzar for example – as in
his study on the laws of gravity. This should be remembered then in
the margin, but it does nothing for us.

我甚至强调,对于这两个层次,岌岌可危的东西,教堂的真理与圣经的真理。圣经替巴斯卡扮演的功能。显而易见地,我并不是要提醒你们,牛顿也产生一大本书,尽管他想的是其他事情。因为我习惯编排目录,我恰好拥有一本目录,非常优秀的目录—针对启示录与丹尼尔的预言的评论。他给予同样的关心—我指的是计算,在数目字的操控。这些数字仍然是极端问题重重,如同那些岌岌可危的数字,当问题是要定位尼布甲尼撤的统治时期—如同他研究地心引力的法则。这应该顺便被记住。但是它对于我们并没有任何帮助。

What is at stake at this stage, is to remark that at the level that Pascal
then proposes his wager to us, whatever may be the relevance of our
remarks about what is involved in it in the final term, namely, that such
a proposition can only be conceived of when the knowledge of science
is bom, it nevertheless remains that, for him, the wager reposes on
what we can call the word of the Other, and the word of the Other
naturally conceived of as truth.

在这个阶段,岌岌可危的东西是要谈论,在巴斯卡跟我们建议他的赌注的层次,可能跟我们的谈论息息相关的东西,关于用最后的术语所牵涉的东西。换句话说,这样一个命题能够被构想,仅有当科学的知识诞生。问题仍然是,对于巴斯卡,这个赌注依靠我们所谓的大他者的话语。大他者的话语当然被构想作为是真理。

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

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