Archive for the ‘拉康:精神分析技术’ Category

弗洛伊德的技术性著作 5

November 6, 2014

弗洛伊德的技术性著作 5
1953—1954

Jacques Lacan
雅克 拉康
Introduction to the commentaries on Freud’s Papers on Technique
弗洛伊德的技术性著作的评论的导言

THE SEMINAR
CONFUSION IN ANALYSIS
HISTORY IS NOT THE PAST
THEORIES OF THE EGO
研讨班
精神分析的混淆
历史并非过去
自我的理论

3
All this may appear to you at the moment to be a little abstract, and I want to do my best to tell you something a bit more concrete, to bring you into this discussion.

所有这一切目前你们可能觉得稍微抽象。我想要尽我力量告诉你们某件更加具体的东西,引导你们进入这个讨论。

I am going to remind you quickly of Freud’s seminal experience which I mentioned earlier on, since in fact that is what was partly the object of our lectures of last term, totally centred as they were on the notion that the complete reconstitution of the subject’s history is the element that is essential, constitutive and structural for analytic progress.

我将要很快提醒你们,有关我早先提到的弗洛依德的种子经验。因为事实上,那是我们上个学期的演讲的部分的目标,虽然它们完全集中于这个观念:主体的历史的完整的重新建构,是基本的因素,对于精神分析的进步,具有组成与结构。

I believe that I have demonstrated that that is where Freud started from. What is at issue for him is the understanding of an individual case. That is what gives each of the five great case-histories their value. The three that we have already looked at, pondered over and worked on together in previous years show you just that. Freud’s progress, the discoveries he made, lies in the way he considers the singularity of a case.

我相信,我曾经证明,那是弗洛依德开始的地方。对于他,具有争议的东西,就是个人个案的理解。那是为什么五个个案历史,都各具价值。前几年,我们一块观看,沉思与研究过的三个,跟你们显示就是那样。弗洛依德的进步,他所做的发现,都在于他考虑到个案的独特性。

Consider it in its singularity, what does that mean? That means essentially that, for him, the interest, the essence, the basis, the dimension proper to analysis is the réintégration by the subject of his history right up to the furthermost perceptible limits, that is to say into a dimension that goes well beyond the limits of the individual. To lay the foundations, deduce it, demonstrate it employing a thousand subtleties in Freud’s texts, is what we have accomplished together over the last few years.

考虑到个案具有它的独特性,那是什么意思?那基本上意味着,对于他,精神分析的本体的興趣,本质,基础,与维度,就是由个案的历史的主体重新融合,到尽可能被知觉的程度。换句话说,进入这个维度,完全超越个人的限制的维度。过去几年来,我们一块所完成的东西,就是替它奠下基础,推论它,证明它,使用弗洛伊德文本的上千个微妙细节。

What reveals this dimension is the accent that Freud puts in each case on those points that it is essential to overcome by means of the technique and which are what I will call the bearings [situations] of the history. Does this amount to placing the accent on the past, as it may appear at first sight? I showed you that it is not as simple as that. History is not the past. History is the past in so far as it is historicised in the present – historicised in the present because it was lived in the past.

启示这个维度的东西,就是弗洛依德对于每个个案的强调,针对凭借技术必须要克服的那些要点。它们就是我所谓的历史的关联。这相当等于是将强调放在过去,因为乍然一看,它是那个样子。我跟你们显示,并不是那样简单。历史并不是过去。仅有当它在现在被当成历史时,历史才会是过去—它在现在被当成历史,因为它在过去被经历。

The path of restitution of the subject’s history takes the form of a quest for the restitution of the past. We should consider this restitution as the butt to be aimed at by the recourses of technique.

主体的历史重建的途径,採取的形式是追寻过去的重建。我们应该考虑这个重建,当著是凭借着技术,要瞄准的靶心。

Throughout Freud’s works, in which, as I have told you, technical suggestions are to be found at every turn, you will discover that the restitution of the past retained its prominent position in his preoccupations right to the end. That is why the very questions which are opened up by Freud’s discovery are raised by this restitution of the past, and they turn out to be none other than the questions which up to now have been avoided, skirted round, in analysis I mean, namely those which bear on the function of time in the realisation of the human subject.

我曾经告诉过你们,在弗洛依德的全部著作里,技术的暗示随时能够被发现。你们将会发现,在他的专注研究,对于过去的重建保留它的杰出地位,一直到最后。那就是为什么弗洛依德发现所展开的那些问题,由对过去的这个重建所提出。它们结果证明实实在在就是迄今一直被避免,被绕过的问题。我指的是在精神分析。换句话说,在人的主体的实现,跟时间的功能有关的那些问题。

When we return to the origin of the Freudian experience – when I say origin, I do not mean historical origin but point-source – one realises that this is what has always kept analysis alive, despite the profoundly different garbs it has been given. Again and again, Freud emphasises the restitution of the past, even when, with the conception of the three agencies – you will see that one can even talk of four -‘he gives a considerable extension to the structural point of view, favouring thereby a certain orientation which will increasingly focus on the analytic relation in the present, on the here and now of the session, between the four walls of analysis.

当我们回到弗洛依德经验的起源—当我说起源,我并不是指历史的起源,而是指来源的起源—我们体会到,这就是为什么精神分析会蓬勃发展,尽管它被给予的装扮五花八门。一再地,弗洛依德强调过去的重建,使用三个代理者的观念—你们将会看见,我们甚至能够谈到四个代理者—他广泛地延伸到结构的观点,因此偏爱某个定向。这个定向将会越来越专注于目前的精神分析的关系,专注于分析时刻的现在与当下,处于精神分析的四周的墙壁之间。

To back up what I am telling you, all I need do is cite an article he published in 1934, Konstruktioneninder Analyse, in which what is at issue, again and as ever, is the reconstruction of the subject’s history.6 You won’t find a more characteristic instance of the persistence of this point of view in all of Freud’s work. In this article, it is something like a final insistence on this pivotal theme. We have here something like the distilled essence, the point, the last word on what has been at stake all along, in a work as central as the Wolfman – what value does the subject’s reconstructed past have?

为了支持我正在告诉你们的东西,我所需要做的事是,引述他在1934年出版的文章,「精神分析导论」。在那里,受到争议的东西,再一次像以前一样,就是重建主体的历史。在弗洛依德的所有的著作里,你们将会发现,最具特性的例子,就是坚持这个观点。我们在此拥有某件像是被过滤的本质的东西,像是要点,像是对于始终岌岌可危的东西的最终断语,在像「狼人」这样的中心著作—主体的重建的过去具有怎样的价值?

One could say that Freud touches there – though one senses it in many other places in his corpus – on a notion that was emerging in the course of our discussions last term, and which is roughly the following – the fact that the subject relives, comes to remember, in the intuitive sense of the word, the formative events of his existence, is not in itself so very important. What matters is what he reconstructs of it.

我们能够说,弗洛依德在那里碰触到一个观念—虽然我们在他的著作的许多其他地方感觉到—在上个学期,我们讨论的过程,这个观念逐渐出现。内容大约如下—主体重新经历,逐渐记得他的生命实存的成长事件,用这个字词的直觉意义而言,这个事实在它的本身并没有如此重要。重要的是他重新建构它。

On this point, there are some striking turns of phrase. After all, Freud writes, Trâume, dreams, sind auch erinnern, are also a way of remembering.7 He even goes so far as to say that screen-memories themselves are, after all, an adequate representative of what is at issue.8 To be sure, in their manifest form as memories, they certainly are not, but if we work on them sufficiently they render up to us the equivalent of what we are looking for.

针对这点,有一些引人注目的词语的转换。毕竟,弗洛依德写到,梦也是一种记忆的方式。他甚至夸张地说:屏蔽-记忆的本身,毕竟都是充分地代表受到争议的东西。的确,在它们作为像记忆的明显形式,它们确实不是。但是,假如我们充分地研究它们,它们将会提供给予我们,那些我们正在寻找的东西的相等的东西。

Can you see where this is all leading to?” It leads, within Freud’s own conception, to an idea that what is involved is a reading, a qualified and skilled
translation of the cryptogram representing what the subject is conscious of at the moment – what am I going to say now? of himself? no, not only of himself -of himself and of everything else, that is to say of the whole of his system.

你们能够看出这一切将导致什么吗?在弗洛依德自己的观念里面,它导致一个观念:所牵涉到的东西,是一种阅读,一种胜任而灵巧的翻译,对于代表主体在当时意识的东西的密码的翻译。我现在要告诉你们什么?关于他自己?不,不仅关于他自己,不仅关于他自己与一切其他东西,也就是说,他的整个系统的一切其他东西。

As I told you just a moment ago, the restitution of the subject’s wholeness appears in the guise of a restoration of the past. But the stress is always placed more on the side of reconstruction than on that of reliving, in the sense we have grown used to calling affective. The precise reliving – that the subject remembers something as truly belonging to him, as having truly been lived through, with which he communicates, and which he adopts – we have the most explicit indication in Freud’s writings that that is not what is essential. What is essential is reconstruction, the term he employs right up until the end.

如同我刚才告诉过你们,主体的完整性的重建,以恢复过去的伪装出现。但是,强调总是被放置在重建的这边,而不是在重新经历的这边。就我们已经习惯于所谓「情感」的意义而言。准确地重新经历—主体记起某件东西,作为确实属于他的东西,作为确实曾经被经历过的东西,他跟它们沟通,他採用它们—在弗洛依德的著作里,我们获得最明确的指示:那并不是关键的东西。关键的东西是重新建构,他使用这个术语,一直到最后。

There is something truly remarkable here, which would be paradoxical if we gained access to it without having an awareness of the meaning it may take on in the register of speech, which I am trying here to highlight as being necessary to the understanding of our experience. I would say – when all is said and done, it is less a matter of remembering than of rewriting history.

在此,有某件东西确实引人注意。那个东西将会是个悖论,假如我们获得接近它,却并不知道它在言说的铭记里,可能具有的意义。我在此正在尝试强调这个言说,作为是理解我们的经验的必要性。我不妨说—当一切都说都做了,重要的事情并不是记忆,而是重新改写历史。

I tell you what there is in Freud. That doesn’t imply that he was right; but this thread is continuous, permanently subjacent to his thought’s development. He never abandoned something which can only be put in the way I’ve found of saying it – rewriting history – a formula which allows one to put in perspective the various directions that he gives apropos of little details in the narratives within analysis.

我告诉你们在弗洛依德里的这些东西。那并没有暗示着,他是正确的。但是这个脉络是继续,永久地隶属于他的思想的发展。他从来没有放弃只要能够放置我刚刚发现论述它的方式—重新改写历史–这一个公式让我们能够宏观他给予的各个方向,关于在精神分析内部的叙述的各种微小细节。

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

Sosie 02

October 29, 2012

Sosie 02
The Seminar of Jacques Lcan
拉康研讨班
Book II:The Ego in Freud’s Theory and in the Techniques of Psychonalaysis
第二册:自我:弗洛依德理论与精神分析的技术
XXI Sosie
第21章 双重人
T H E W O M A N . O B J ECT O F E X C H A N G E
女人,交换的客体
M E . W H O K I C K S Y O U OUT ‘
我,谁踢你出去
T H E S P L I TT I N G S [DEDOUBLEMENTS] O F
T H E O B S E S S I O N AL
妄想症患者的分裂

In the course of history,there have always been two contracts of a very
different nature. in this order. For the Romans. for instance, the marriage of
people who have a name. who really have one.,hat of the patricians. the nobles – the ignobiles are precisely those who don’t have a name – had a highly
symbolic character. guaranteed it by ceremonies of a special nature – I do not
want to enter into an elaborate description of the confarreatio.

在历史的过程,在这个秩序,曾经总是有两种属于不同性质的契约。譬如,对于罗马人,拥有头衔的人的婚姻,他们确实拥一个头衔,那就是贵族的头衔。非贵族确实就是那些没有头衔的人,他们拥有较高的符号象征的特性,凭借特别性质的典礼来保证它—我并不想要从事精细的描述这些婚姻的仪式。

For the plebeians there was also a kind of marriage. which was based simply on mutual contract. and constituted what Roman society technically called concubinage. Now it is precisely the institution of concubinage which. starting with a certain wavering in society. was generalised. and. in the final period of Roman history. one even sees concubinage established in the higher strata. with the aim of maintaining an independent social status for the partners. and especially for their goods. In other words. it is when the woman begins to emancipate herself. when she has the right to property as such. when she becomes an individual in society. that the Significance of marriage begins to be abraded.

对于这些平民,也有一种婚姻,仅是根据互相的契约作为基础,并且形成罗马社会技术上称之为妾。现在,确实就是妾的这个体制,从社会的某摇摆态度开始,被笼统化。在罗马历史的最后时期,我们甚至看到在较高阶层,妾的地位被确立,为了要给伴侣维持一种独立的社会地位,特别的为了她们的财物。换句话说,当女人开始解放她们自己,当她们拥有财产本身的权利,当她们成为社会的公民,婚姻的意义开始被抹除。

At bottom. the woman is introduced into the symbolic pact of marriage as the
object of exchange between – I wouldn’t say ‘men’. although it is men who
effectively are supports for it – between lineages. fundamentally androcentric
lineages. To understand the various elementary structures is to understand
how these objects of exchanges. the women. circulate between these lineages.

追根究底,女人被介绍进入婚姻的盟约,作为交换的客体—我不愿意说是男人之间的交换的客体,虽然实际上是男人在支持它—而是处族群之间的交换的客体,基本上是男性中心的族群。理解各种基本的结构,就是理解这些交换的客体,这些女人,在这些族群里流通。

Judging from experience. this can only happen within an androcentric and
patriarchal framework. even when the structure is secondarily caught up in
matrilineal ancestries.

从经验判断起来,这种事情仅有在男性中心及父权的架构里,才会发生。甚至当这个结构是次级地套陷于母系亲属的祖先。

The fact that the woman is thus bound up in an order of exchange in which
she is object is really what accounts for the fundamentally conflictual
character. I wouldn’t say without remedy. of her position – the symbolic order
literally subdues her,transcends her.

女人因此跟交换的秩序息息相关。在这个秩序里,她是客体。这个事实解释为什么会有这个基本上是冲突的特性。我不愿毫无保留地说是她的地位—符号界的秩序实质上压制她,超越她。

The all men of Proudhon is here the universal man. who is both the most
concrete and the most transcendent man. and that’s the impasse into which
the woman is pushed by her specific function in the symbolic order. For her,
there’s something insurmountable. let us say unacceptable. in the fact of being
placed in the position of an object in the symbolic order. to which. on the other
hand. she is entirely subjected no less than the man. It is indeed because she has a relation of the second degree to this symbolic order that the god is embodied in man or man in the god. except for conflict. and. of course. there is always conflict.

普鲁东的所有的人在此是普遍性的人。这个人既是最具体,也是最超越的人。就是这个僵局,女人被她在符号秩序的明确功用所逼迫进入的僵局。
对于女人,有某件东西无法被克服,我们不妨说是无法被接受。事实上,她被放置在符号界的客体的位置。在另一方面,她跟男人一样,完全隶属于符号界的秩序。这确实是因为她跟符号界的关系是次级贷,神祗被具体表现在男人身上,或是男人被具体表现在神祗身上,除了冲突,当然,冲突总是存在。

In other words. in the primitive form of marriage. if a woman isn’t given. or
doesn’t give herself. to a god. to something transcendent. the fundamental
relation suffers every form of imaginary degradation. and that is what does
happen. because we aren’t. and haven’t been for a long time. cut out to embody gods. When times were still hard, there was the master. And that was the great period of the women’s rights movement – The woman isn’t an object of property How is it that adultery is punished in so dissymmetric a manner? Are we slaves?

换句话说,在婚姻的原始的形式,假如一个女人没有奉献给予神祗,或自己没有奉献于神祗,奉献给某件超越的东西,这个基本的关系会因为想象的堕落的形态而遭受痛苦。那就是确实发生的情况。因为我们天性不适合,长久以来就无法适合来代表神祗。当时机艰困时,就会出现主任。那就是女权运动的伟大时期。女人并不是财产的客体。通奸如何以如此不均称的方式被惩罚?我们是奴隶吗?

After some progress, we’ve reached the stage of the rival, the relation of the
imaginary mode. One mustn’t think that our society, through the emancipation
of the-said women is privileged in this respect. The most naked rivalry
between men and women is eternal, and its style is laid down in conjugal
relations. Only a few German psychoanalysts believe that the sexual struggle is characteristic of our times.

经过一些进步之后,我们已经到达敌意的这个阶段,想象的模式的关系。我们一定不要认为,我们的社会在这方面是具有特权的,由于所谓的女人的解放。男人与女人之间最赤裸的敌意是永久的,它的风格被奠定在婚姻的关系。仅有一些德国的精神分析家相信,性的斗争表现为们时代的特性。

When you’ve read Livy, you’ll know the scandal which a very remarkable trial of a case of poisoning caused in Rome, from whence it transpired that in every patrician family it was par for the course for women to poison their husbands, and that they were dropping off like flies. Feminine rebellion didn’t start yesterday.

当你们阅读李维,你们将会知道这个丑闻:在罗马,一个毒杀亲夫的引人注意的审判。从那里被发现,在每个贵族的家庭,女人毒死亲夫的比例差不多相等。她们就像苍蝇般离开。女性的反叛并不是从昨天才开始的。

From master to slave and rival, there is only one dialectical step – the
relations of the master to the slave are essentially reversible. and the master
sees very quickly his dependency in relation to his slave become established.
Today we have come up with a new subtlety. thanks to the introduction of
psychoanalytic ideas – the husband has become the child. and for some time
now women have been taught to treat him well. Along this path. we’ve come
full circle. we are returning to the state of nature.

从主人到奴隶与对手,仅有一个辩证法的步骤—主人成为奴隶的关系,基本是可以倒转的。在跟他的奴隶的关系,主人很快地看出他的依靠变成确立。今天,我们已经遭遇一种新的微妙依靠,由于精神分析观念的介绍。丈夫已经变成小孩,过段时间后,现在女人已经被教导要善待他。沿着这条途径,我们已经绕了一整圈,我们渐渐回答自然的状态。

That’s the conception some people entertain of the legitimate intervention of psychoanalysis into what is called human relations. and which. disseminated through the mass media teaches all ‘.and sundry how to behave so that there’s peace at home – the woman plays the role of the mother, and the man that of the child.

那就是某些人怀抱的这个观念,对于精神分析的合法介入所谓的人类的关系。通过媒体的传播,这个观念用各色各样的方式教导如何行为,这样家庭才会有和平。女人扮演母亲的角色,男人则是扮演小孩的角色。

Having said this, the profound meaning of the myth of Amphitryon, which is
so polyvalent. so enigmatic that one can give it a thousand interpretations. is
the following – for the situation to be tenable, the position must be triangular.
For the couple to keep to the human level, there has to be a god there. Love flows towards the universal man. towards the veiled man, for whom every ideal is only an idolatrous substitute. and this is that famous genital love which makes our Sundays and which we affect to scorn.

说完这个,安菲特瑞恩的神话的深刻意义,这个神话具有多面价值,如此深不可测,以致我们能够给它上千个诠释,跟随而来要谈的是:为了让这个情况能够自圆其说,这个位置必须三角形。为了让夫妻维持在人类的层次,必须要有一个神祗。爱情流动朝向普遍性的人,朝向这个被遮蔽的人。每个理想都仅是崇拜他的替代物。这就是著名的性器官的爱,形成我们的星期日,我们伪装藐视它。

Reread what Balint says about this – you’ll find that when authors are
somewhat rigorous and experimental,they reach the conclusion that this
famous love is nothing at all. Genital love turns out to be absolutely
unassimilable to a unity that is the fruit of an instinctual maturation. In effect,
to the extent that this genital love is conceived as dual. in which any notion of
the third party. of speech. of god. is absent, it is fashioned in two pieces. Primo, the genital act. which. as everyone knows. doesn’t last long – it’s nice but it
doesn’t last – and it doesn’t secure anything.

请重新阅读巴林特所说关于这个—你们将会发现,当作者态度严谨而且实证,他们获得这个结论: 这个著名的爱情什么都不是。性器官的爱,结果成为完全无法被吸收到一个一致性:结果是本能的成熟。实际上,,甚至这个性器官的爱被构想成为是双重性。在这个双重性里,第三者,话语,神祗的任何观念是欠缺的。它用两个区块来铸造。原初是性器官的行动,众所周知,那并不会持续很久—它很美好,但是持续不久—它没有获得任何东西。

Secundo. tenderness. Whose origins are found to be pregenital. Such is the conclusion to which the most fair-minded come. when they don’t get beyond the dual relation to secure the norm of human relations.

其次是情感温存。它的起源被发现是前性器官。那些美好心灵的人们所构想的结论是这样,虽然他们没有超越这个双重性的关系,为了获得人类关系的正式名份。

I’ve reminded you of some basic truths. Now we are going to see what turns up in Plautus and Moliere.

我已经提醒你们某些基本的真相。现在,我们将看出,在普劳塔斯与莫里哀会此现些什么。

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

Sosie 01

October 29, 2012

Sosie 01
The Seminar of Jacques Lcan
拉康研讨班
Book II:The Ego in Freud’s Theory and in the Techniques of Psychonalaysis
第二册:自我:弗洛依德理论与精神分析的技术
XXI Sosie
第21章 双重人
T H E H U S B A N D . T H E W I F E A N D T H E G O D
丈夫、妻子与上帝
T H E W O M A N . O B J ECT O F E X C H A N G E
女人,交换的客体
M E . W H O K I C K S Y O U OUT ‘
我,谁踢你出去
T H E S P L I TT I N G S [DEDOUBLEMENTS] O F
T H E O B S E S S I O N AL
妄想症患者的分裂

Who’s read Amphitryon?
Today we will be concerned with the ego. We are approaching the question
of the ego from another angle than the one we adopted last year. Last year, we
dealt with it in connection with the phenomenon of transference. This year, we
are trying to understand it in relation to the symbolic order.
今天,我们将会关心自我。我们从另外一个角度接近这个问题,不同意我们去年採取的角度。去年,我们处理它,关于移情的现象。今年,我们正在尝试了解它,有关符号象征的秩序。

Man lives, in the midst of a world of language, in which that phenomenon
called speech occurs. We believe that analysis takes place in this environment.

人生活在语言的世界里。话语的现象就发生在那里。我们相信,精神分析发生在这个环境。

If we don’t situate this environment clearly in relation to other environments,
which also exist, the real environment, the environment of imaginary mirages,
one obliges analysis to deviate either towards interventions bearing on the real
– a trap one falls into but rarely – or, on the contrary, by placing in our opinion
an unwarranted emphasis on the imaginary. By following this thread of
Ariadne we are brought today to Moliere’s play, Amphitryon.

假如我们并没有清楚地定位这个环境,跟其他环境的关系,这个实在界的环境,它也存在,它是想象的幻景的环境,我们会强迫精神分析偏离,不是朝向跟实在界有关的介入—我们掉入这个陷阱,虽然次数不多—或是,相反地,凭借根我们的看法,毫无保证帝强调想象界。由于追随阿瑞达尼丁的迷宫线索,我们今天被引导来到莫里哀的戏剧,安菲特莱恩。

1
I made an allusion to Amphitryon in the presence of our visitor, Moreno, when I
said to him that it must surely be the case that our wives cheat on us with God
from time to time. It is one of those lapidary formulae which one can use in the
course of a joust. It deserves a little closer examination.

一、
在我们的访客,摩瑞诺的面前,我提到安菲特瑞恩,当晚跟他说,情况确实是,我们的妻子有时利用上帝欺骗我们。那是宝贵的金玉良言,在夫妻的争吵中,我们能够使用。它应该值得让我们更加仔细检视。

Surely you must see that the function of the father is only as crucial as it is
within the whole of analytic theory because it is to be found on several levels.
We have already been able to see, taking the Wolfman, what distinguishes the
symbolic father, what I call the name of the father, from the imaginary father, the rival of the real father, in so far as he is endowed, poor man, with all sorts of layers, just like everybody else. Well then, this distinction warrants being taken up on the level of the couple.

的确,你们一定看出,父亲的功用仅是当它在精神分析的整体理论里,才会重要。因为它能够在好几个层次被发现。以「狼人」为例,我们已经能够看出,区别符号界的父亲,我所谓父亲之名,跟想象界的父亲,对实在界父亲的敌人,他们的不同之处。因为这位可怜的人,他被赋予各种层面,就像其他每个人一样。呵呵,这个区别在夫妻的层次,保证可以探究一番。

In truth, fine minds, solid minds – you meet up with some like that,
punctuating history – have already been stirred up by the relations between
marriage and love. These things are in general treated in a playful, racy, cynical style. There’s a good old French tradition of that, and that may well be the best way of dealing with it, in any case, as far as the practical side of everyday life is concerned. But one of the more serious thinkers can be observed to have one day come upon marriage and love, and not taken them lightly.

事实上,美好的心灵,坚强的心灵—你们会邂逅一些像那样的心灵在历史上不时出现—他们已经是受到婚姻与爱情之间的关系的干扰。这些事情一般是用遊戏,淫荡,嘲讽的风格来处理。有一个很好的古老法国传统,那很有可能是最好的方法来处理它,无论如何,就日常生活的实际层面而言。但是,我们能够观察到,有一位更加严肃的思想家,有一天,他邂逅婚姻与爱情,而且认真看待它们。

I highly recommend you read Proudhon – he had a solid mind, and you
rediscover in him the assured emphasis of the Church Fathers. He had thought, at a little distance, about the human condition, and tried to get close to
something far more tenacious as well as far more fragile than one thinks,
namely fidelity. He arrived at this question – what can be the motive for fidelity,
apart from having given one’s word? But often one gives one’s word lightly.

我高度推荐你们阅读普鲁东—他的心灵非常坚强,你们在他身上重现发现教会父亲的这个确实的强调。他保持一点距离,来思维人类的情境,并且尝试靠近比我们认为,某件更加是持久,以及更加脆弱的东西。换句话说,忠诚。他到达这个问题—除了曾经给予承诺,忠诚的动机会是什么?但是往往我们给予承诺时,并不是很真心。

And if it weren’t given in such a manner, it is probable that it would be given far
more infrequently, which would noticeably hold up the flow of things, good
and worthy, in human society.

若非承诺是这种方式给予,很有可能,它被给予的次数不会那么多。显而易见地,在人类的社会里,那将会支持事情的变卦,美好而值得的事情。

As we have remarked, that doesn’t prevent it from being given and from
bearing all its fruits. When it is broken, not only does everyone get upset, and
indignant, but it has consequences, whether we like it or not. That is precisely
one of the things which we are taught by analysis, and by the exploration of this unconscious in which speech continues to propagate its waves and its
destinies. How can one justify this speech, so impudently engaged in, and
properly speaking, as no serious mind has ever doubted, untenable?

如同我们曾经谈论过,那并不会阻止承诺无法被给予,及无法产生所有它的结果。当承诺被打破,每个人不但感到懊恼及愤怒,而且它具有各种结果,无论我们喜欢它与否。那确实是我们被精神分析教导的东西之一。凭借对于无意识的探究,在那里,话语继续传播它的波浪及它的命运。我们如何能够证明这个话语的合理?当如此不谨慎地被从事的话语,适当地说,认真的心灵从来没有怀疑,这个话语是难以自圆其说。

Let us try to overcome the romantic illusion, that it is perfect love, the ideal
value which each of the partners acquires for the other, which upholds human
commitment. Proudhon, whose every thought runs counter to romantic
illusions, tries, in a style which might at first pass for mystical, to give fidelity its
due within marriage. And he finds the solution in something which can only be
recognised as a symbolic pact.

让我们尝试克服这个浪漫的幻想,它是每位伴侣要求对方的完美的爱情,理想的价值。它支持人类的奉献。普鲁东的每个思想,跟浪漫的幻想互相辉映。他尝试给予忠诚在婚姻里应得的地位,这种风格起初被认为是神秘的。他找到这个解答,在某件仅能够被体认出来,作为符号象征的盟约。

Let us look at it from the woman’s perspective. The love the wife gives her
spouse is not directed at the individual, not even an idealised one – that’s the
danger of what is called life in common, idealisation isn’t tenable – but at a
being beyond. The love which constitutes the bond of marriage, the love which
properly speaking is sacred, flows from the woman towards what Proudhon
calls, all men. Similarly, through the woman, it is all women which the fidelity of
the husband is directed towards.

让我们从女人的角度来观看它。妻子给予她的配偶的爱,并不是朝向个人,甚至不是朝向一个理想化的个人—那是所谓的共同生活的危险,理想化是无法自圆其说—而是目标朝着一个超越的生命实存。形成婚姻的契约的爱情,适当来说,这个爱情是神圣的,它从这个女人流向普鲁东所谓的所有的人。同样地,这个女人,丈夫的忠诚是朝向所有的女人。

This may seem paradoxical, But in Proudhon all isn’t aIle, it isn’t a ,
quantity. it is a universal function. It is the universal man. the universal
woman. the symbol. the embodiment of the partner of the human couple.

这看起来或许是悖论,但是普鲁东的「所有」,并不是全部。它并不是一个数量,它是一个普遍性的功用。这个普遍性的男人,这个普遍性的女人,这个符号象征,人类夫妻的伴侣的化身。

So the pact of speech goes far beyond the individual relation and its
imaginary’ vicissitudes – there’s no need to look very deep into experience to
grasp it. But there is a conflict between this symbolic pact and the imaginary
relations which proliferate spontaneously within every libidinal relation. all
the more so when what intervenes belongs to the order of Verliebtheit.

所以,话语的盟约远超过个人的关系,及它的想象的命运变化—我们没有必要深入到精神分析经验,才会理解它。但是,有一种冲突,处于符号象征于想象的关系之间。后者自动自发地在每个力比多的关系里扩散。当所介入的东西属于「迷恋」的秩序时,它更加是如此。

This conflict subtends. one might say. the great majority of the conflicts in that
milieu within which the vicissitude of the bourgeois destiny is unravelled. Since it occurs within the humanist perspective of the realisation of the ego. and as a consequence within the alienation proper to the ego. All one needs do is observe to see that this conflict exists. but in order to understand the reason for it,one must go further. Our reference-point will be the anthropological data brought forward- by ‘Levi-Strauss.

我们不妨说,这个冲突跟在那个环境里的大多数的冲突相对立。在那个环境里,布尔乔亚的命运的变迁被解散开了。因为它发生在自我的实现的人道主义的观点里面,结果,是在自我本体的异化范围里面。我们所需要的做的是观察,以便看出,这种冲突存在,但是为了了解它的这个理由,我们必须更加深入。我们的指涉点将是由列文、史特劳斯所提出的人类学的资料。

You now that the elementary structures are naturally the most complicated.
and that those which are said to be complex. in the milieu we live in. ostensibly
appear to be the most simple. We think ourselves to be free in our conjugal
choice. anyone can marry anyone else. this is a profound illusion. despite it being inscribed in law. In practice. the choice is guided by preferential elements which. although veiled. are nonetheless essential. The interest of so-called elementary structures is to show us the structure of these preferential elements in all their complexities.
你们现在知道,这些「基本的」结构自然是最复杂。而在我们生活的环境,那些据说是复杂的那些结构,很夸张地看起来是最简单。我们认为我们自己是自由的,在我们的婚姻选择里,「任何人都能够跟任何其他人结婚」。这是一个深刻的幻觉,尽管它被铭记在法律里。实际上,选择受到偏爱的因素的引导,虽然这些因素被遮蔽,它们仍然是基本的。所谓的基本的结构就是要跟我们显示,这些偏爱的因素的结构,在所有这些复杂性里。

Now. Levi-Strauss shows that. in the structure of the alliance. the woman.
who defines the cultural order as against the natural order. is the exchange
object. just as speech. which is in effect the original object of exchange. is.
Whatever,the goods. the qualities and the statuses which are transmitted along the matrilineal line. Whatever the authorities with which a so-called matriarchal order is invested. the symbolic order. in its initial operation. is
androcentric. That’s a fact.

现在,列文、史特劳斯显示:在结盟的结构,女人定义文化秩序,对照于自然秩序,这个女人是这个交换的客体,正如话语是交换客体。实际上,话语是最原初的交换的客体。无论这些货物是什么,这些特质与这些地位被传递,沿着母系的系谱。无论所谓的母系秩序被投注的权威是什么,这个符号象征秩序,在它的最初的运作,是男性为中心的。那是一个事实。

It is a fact which. of course. hasn’t failed to receive all manner of correctives
in the course of history. but for all that it remains no less fundamental. and in
particular allows us to understand the dissymmetrical position of the woman in
the bonds of love. and especially in their most pre-eminentiy socialised form.
namely the conjugal bond.

当然,在历史的过程,这一个事实一定曾经接受各色各样的修正。但是尽管那样,它始终是同样的基本。特别是,它让我们能够理解,在爱情的契约里,女人的不均称的立场。特别是在他们最显著的社会化的形式,换句话说,婚姻的契约。

If these things were seen on their level. and with some rigour. many
phantoms would be dispelled just like that.

假如这些事情根据这个层次,严谨地来看待,许多的魅影将会像那样烟消云散。

The modem idea of marriage as a pact of mutual consent is certainly a
novelty,introduced within the framework of a religion of salvation.,which
gives pride of place to the individual soul. It covers over and masks the original
structure. the primarily sacred nature of marriage. This institution exists today
in a compacted form.,some features of which are so solid and so tenacious that social revolutions are not about to make its pre-eminence and signification disappear. But at the same time, some features of the institution have in
history, been erased.

婚姻的现代观念,作为是互相同意的盟约,确实是新奇,在救赎的宗教的架构里被介绍。这种救赎的宗教给予这个个人的灵魂,一个尊荣的地位。他涵盖并且遮蔽这个原先的结构,婚姻的原初的神圣的特性。这个体制今天以一种精鍊的方式存在,它的某些特征是如此的坚固,如此的牢靠,以致于社会革命,都没有打算要让它的优先地位及意义消失。但是同时地,历史中的体制的某些特征已经被抹除。

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

弗洛伊德的技术著作 141

July 17, 2012

弗洛伊德的技术著作 141

Freud’s Papers on Techniques

Jacques Lacan

雅克、拉康

Ego-ideal and ideal ego
自我理想与理想自我

141

A schema like this one shows you that the imaginary and the real act on the same level. To understand this, all we have to do is to make another little improvement in the apparatus. Think of the mirror as a pane of glass. You’ll see yourself in the glass and you’ll see the objects beyond it. That’s exactly how it is – it’s a coincidence between certain images and the real. What else are we talking about ,when we refer to an oral, anal, genital reality, that is to say a specific relation between our images and images?

想这样的一个基模跟你们显示,想象界与实在界是在相同的层次行动。为了理解这个,我们所必需做的是,在这个镜子仪器再做另外一个小改进。请将这个镜子充当是一种玻璃框。你们将会在玻璃中看到你们自己,然后你们将会看到超越它的这些客体。那确实就是它的样子。这是处于某些的意象与实在界之间的巧合。除外,我们正在谈论什么,当我们提出一个口腔,肛门,生殖器官的现实,换句话说,处于我们的各种意象之间的明确的关系?

This is nothing other than the images of the human body, and the hominisation of the world, its perception in terms of images linked to the structuration of the body. The real objects, which pass via the mirror, and through it, are in the same place as the imaginary object. The essence of the image is to be invested by the libido. What we call libidinal investment is what makes an object become desirable, that is to say how it becomes confused with this more or less structured image which, in diverse ways, we carry with us.

这实实在在就是人类身体的各种意象及世界的人类化.它使用各种意象的感觉.这些意象跟身体的结构息息相关.。这些真实的客体, 经由镜子通过, 通过它,这些真实的客体跟想象界的客体,处于相同的位置。这个意象的本质应该被投注以生命的力比多。我们所谓的生命力比多的投注,就是让一个客体成为被渴望的东西。换句话说,它如何变得被混淆,跟这个相对结构化的意象。我们以各式各样的方式,身上带着这个相当结构化的意象。

So this schema allows you to represent to yourself the difference which Freud always carefully drew, and which often remains puzzling to readers, between topographical regression and genetic, archaic regression, regression in history as we are also taught to designate it.

所以,这个基模让你们能够跟你们自己代表这个差异,弗洛伊德总是仔细区别的差异。这个差异往往令读者始终感到迷惑,它处于拓扑图形的倒退,跟基因的,过时的倒退之间,这是个体历史的倒退,如同我们也被教导要指明它。

Depending on the inclination of the mirror, the image in the spherical mirror is more or less successfully set up at the centre or on the edges. One might even conceive of it being modified. How does the primitive mouth get transformed, in the end, into a phallus? – it would perhaps be easy to knock up a little model of entertaining physics for this problem. This shows you that, in man, no truly effective and complete imaginary regulation can be set up .without the intervention of another dimension. Which is what analysis, mythically at least, aims at.

依靠这个镜子的倾斜度,在球形的镜子的这个意象相当成功地被建立在中央,或是被建立在边缘。我们甚至构想它正在被修改。最后,这个原初的嘴巴上如何被转变成为一个阳具?为了解答这个问题,我们最好快速地建造一种小小的有趣的物理学模式。这跟你们显示,在人身上,假如没有另外一种维度的介入,并没有任何确实有效而且完整的想象的规范能够被建立。 这就是物理学所以获得的目标,至少从神秘的角度来说。

What is my desire? What is my position in the imaginary structuration? This position is only conceivable in so far as one finds a guide beyond the imaginary, on the level of the symbolic plane, of the legal exchange which can only be embodied in the verbal exchange between human beings. This guide governing the subject is the ego-ideal.

我的欲望是什么?在想象界的结构化里,我的立场是什么?这个立场能够被构想,仅是当我们找到一个引导,超越想象界,在符号象征的平面的层次,在法律交换的层次,它能够被具体表现,仅有在人际之间的文辞的交换。这个统辖主体的这个引导,就是自我理想。

This distinction is absolutely essential, and it allows us to make sense of what happens in analysis on the imaginary plane, which we call transference.

这个区别是绝对重要的,它让我们能够理解在精神分析里,在想象界的平面,所发生的事情,我们称之为移情。

To get hold of it – this is the value of Freud’s text – one has to understand what Verliebtheit is, what love is. Love is a phenomenon which takes place on the imaginary level, and which provokes a veritable subduction of the symbolic, a sort of annihilation, of perturbation of the function of the ego-ideal. Love reopens the door – as Freud put it, not mincing his words – to perfection.

为了掌握它—这是弗洛伊德文本的价值,我们必须了解Verliebtheit 是什么?爱是什么?爱是一种现象,发生在想象的层次,这个现象召唤对于符号象征的可验证的压制,一种消灭,自我理想的功用的运作不良。爱重新打开这道门,到达完美之门—如同弗洛伊德所说的,委婉地说。

The Ichidealf the ego-ideal, is the other as speaking, the other in so far as he has a symbolic relation to me [moi], which, within the terms of our dynamic manipulation, is both similar to and different from the imaginary libido. Symbolic exchange is what links human beings to each other, that is, it is speech, and it makes it possible to identify the subject. That isn’t a metaphor X the symbol begets intelligent beings, as Hegel says.

这个自我理想ego-ideal,就是他者作为言说,他是他者,因为他拥有符号象征跟我的关心。在我们动力的操控的术语,它既是类同,又是差异跟这个想象界的生命力比多。符号象征的交换就是让人类互相联结的东西。换句话说,那是言说,它让主体的认同成为可能。那并不是一种隐喻:作为未知数X的这个符号象征产生智慧的人类,如同黑格尔所说。

The Ichideal considered as speaking, can come to be placed in the world of objects on the level of the Idealich, that is, on the level where this narcissistic captation which Freud talks about over and over again throughout this text can take place. You can rest assured that when this confusion occurs, the apparatus can’t be regulated any longer. In other words, when you’re in love, you are mad, as ordinary language puts it.

这个自我理想被认为是言说,能够前来被放置在各种客体的世界,在理想自我的层次。换句话说,在这个层次,这个自恋的捕获,弗洛伊德在文本里面到处一再地谈论到,会发生这个自恋的捕获。你们能够安心,当这种混淆发生时,这个镜子仪器不再能够被规范。换句话说,当你在恋爱时,你是疯了。如同普通的语言所表达。

I would like at this point to give an illustration of love at first sight. Remember the first time Werther sees Lotte, as she is cuddling a child. It’s an entirely satisfying image for the Anlehnungstypus on the anaclitic plane. It is the way the object coincides with Goethe’s hero’s fundamental image that triggers off20 his fatal attachment – next time we must clarify why this attachment is fundamentally fatal. That’s what love is. It’s one’s own ego that one loves in love, one’s own ego made real on the imaginary level.

在这个时候,我想要给予一见锺情这种爱的说明。你们还记得少年维持初次见到洛特,当她正在哄劝小孩。这是一个完全令人满意的意象对于依赖情感层次的Anlehnungstypus。 这个客体跟歌德的主角的基本形象的巧合,触发了他的致命的感情依恋。下一次,我们必须澄清为什么感情依恋基本上是致命的。那是爱的本质。我们在爱中所爱的是我们自己的自我,我们自己的自我,在想象界的层次,被形成我实在界。

People go crazy thinking about this problem – how can a transference be so easily generated in neurotics, when they are so fettered when it comes to love? The production of transference has an absolutely universal character, truly automatic, whereas the demands of love are, on the contrary, as everyone knows, so specific. . . It’s not every day that you come upon something which is constructed so as to give you the very image of your desire. How is it, then, that within the analytic relation, the transference, which has the same nature as love – Freud says it in the text which I gave Granoff to go through – arises, one can say even before the analysis has started? To be sure, it isn’t perhaps quite the same thing before and during analysis.

人们思考到这个问题会发疯—在神经症身上,一种移情如何能够如此轻易地被产生,当提到爱时,他们是如此被受到羁绊?移情的产生拥有绝对的普遍化特性,确实是自动的,而相反地,爱的这些要求,众所周知,是如此的明确。并不是每一天,你都会遇到某件东西被建构,为了要给予你们,你们作为欲望的意象。那么,在精神分析的关系里,移情跟爱拥有相同的特质,移情是如何能够产生?弗洛伊德在我给予格兰诺夫阅读的文本里谈论到它。我们能够说,甚至在精神分析开始之前。的确,或许这并不是完全相同的东西,在精神分析之前,跟在精神分析期间。

I see that the clock ticks on, and I don’t want to keep you after quarter to two. I will start off with these questions next time – how does the function of transference, triggered off20 almost automatically in the analysand/analyst relation – before it has even begun, on account of the presence and function of analysis – how does it allow us to bring into play the imaginary function of the Idealich?

我看出下课鐘已响。我不想要延迟你们15分钟,到半小时。下次,我将会用这些问题开开始: 移情的功用如何几乎是自动地触发,在分析者与分析家的关系里?在移情已经开始之后,因为精神分析的存在与功用,它如何让我们能够运作理想自我的想象界的功用?

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

弗洛伊德的技术性著作

July 16, 2012

弗洛伊德的技术性著作 p215 雅克、拉康 Jacques Lacan XVII The object relation and the intersubjective relation 客体关系与互为主体间性 BALINT AND FERENCZI 巴林特跟费伦奇 THE SATISFACTION OF NEED 需要的满足 THE MAP OF TENDERNESS 温柔的地图 INTERSUBJECTIVITY IN THE PERVERSIONS 倒错的互为主体间性 SARTRIAN ANALYSIS 萨特的精神分析 So let us look at this conception which we call Balint’s, which is, in fact, linked to a very specific tradition, which may be said to be Hungarian in so far as it has been, quite incidentally, dominated by the personality of Ferenczi. Certainly we will have to broach, in many little anecdotal ways, the relations between Freud and Ferenczi. It is all rather diverting. 所以,让我们观看我们所谓的巴林特的这个观念。事实上,它跟一个非常明确的传统息息相关。这个明确的传统可以说是匈牙利的传统,因为它相当偶然地,受到费伦奇的人格的支配。的确,我们将必须提出讨论,用许多小轶事的方式,处于弗洛伊德与费伦奇之间。那是相当有趣的。 Ferenczi was to some extent considered, up to 1930, to be the enfant terrible of psychoanalysis. In relation to the analytic group in general, he remained a free-wheeler. His way of raising questions showed no concern for couching itself in a manner which was, at that time, already orthodox. Hence, on a number of occasions, he raised questions which can be classified under the rubric active psychoanalysis – and, having said this, which seems so crucial, we think we have understood something. 直到1930年,费伦奇有相当程度被认为是精神分析的「可怕顽童」。跟一般的精神分析团体的关系,他始终是一个独行侠。他提出问题的方式,跟当时已经是正统的说明方式,有任何的相关。因此,在好几个场合,他提出的问题能够被归类为「积极精神分析学」的这个架构下。当我们说完似乎如此严重的话后,我们认为我已经了解某件事情。 Ferenczi started by asking himself what role, at any given moment of the analysis, the analyst’s initiative, in the first instance, and later on, the analyst’s being, should play. One has to see under what terms any intervention is made, before qualifying it as active. For example, yesterday evening you heard the question regarding prohibitions raised, apropos of the case which Dr Morgan reported to us. 费伦奇开始先是询问他自己,在精神分析的任何特定时刻,分析家的创议,在最初的情况,及在后来,分析家的存在应该扮演怎样的角色。我们必须看出,在给它的特质定为「积极」之前,一种介入在怎样的条件下被从事。譬如,昨天晚上,你们听见关于各种禁止的问题被提出,关于莫根博士跟我们报告的这个个案。 As I reminded you yesterday evening, that is a question which is already sounded out in Freud’s Papers on Technique. Freud always took it to be absolutely self-evident that, in certain cases, one must know how to intervene in an active way by imposing prohibitions – Your analysis cannot continue if you indulge in that activity which, through in some way saturating the situation, sterilises, in the full sense of the term, what might happen in the analysis. 如同我昨天提醒你们,那是一个问题,在弗洛伊德的论技术里已经被提出。弗洛伊德总是将它视为是绝对不证自明的,在某些的个案,我们必须知道如何介入,以一种积极的方式,凭借赋加各种禁止:「你们精神分析无法继续,假如你们耽溺于那种活动,以某方式将情境完全填满,让它免除污染,用这个术语的充分意义而言,在精神分析会发生什么事情? Starting from where we are, and going back in history from Balint on, we will try to see what the notion of active psychoanalysis means for Ferenczi, who is credited with its introduction. 从我们所在地地方开始,然后在历史中从巴林特开始回溯,我们将会尝试看出,对于费伦奇而言,积极精神分析的观念意味着什么,他从事介绍它,功不可没。 1*11 point out to you in passing that, in the course of his life, Ferenczi changed his position several times. He reconsidered some of his attempts, concluding that experience had shown them to be excessive, almost unfruitful, even injurious. 我将会跟顺便你们指出,在他的一生过程,费伦奇好几次改变他的立场。他重新考虑他的一些企图,获得的结论是;精神分析经验显示它们是过分,几乎是没有成果,甚至是有伤害到。 Balint thus belongs to this Hungarian tradition which blossomed around the questions raised by the relation of the analysand and analyst, conceived of as an interhuman situation involving persons and, as a consequence, implying a certain reciprocity. Today these questions are spoken of in terms of transference and counter-transference. 巴林特因此属于这个匈牙利的传统,它最为興盛,在分析者与分析家之间的关系,所形成的这些问题,被构想作为是牵涉到个人的人际之间的情况。结果,它暗示着某种互惠性。今天,这些问题被用移情跟反移情的术语被谈论。 Around about 1930, the personal influence of Ferenczi came to an end. From then on, it is that of his pupils which makes itself felt. 大约在1930年,费伦奇的个人影响结束。从那时开始,那是他的学生的个人影响让它自己被感觉到。 Balint is to be located in this period extending from 1930 to today, which is marked by the growing influence, within analysis, of the notion of the object relation. I believe that that is the central point in the conception of Balint, of his wife, and of their collaborators who took an interest in animal psychology. That is what comes across in a book which, even though it is only a collection of rather variable, disparate articles, spread over a period of twenty years, is nevertheless characterised by a remarkable unity, which one can extract. 巴林特应该被定位在这个时期,从1930年,延伸到今天,它被标示的影响越来越增加,在精神分析圈内,由于客体关系的观念。我相信,那是巴林特的观念的中心点,关于他的妻子,关于对于动物心理学感到興趣的他的那些合作者。那是偶然出现在一本书里,即使这本书收集各种相当不同的纷杂的文章,流传了二十年的时期,它的特性仍然被标示为一种杰出的一致性,我们抽取出来。 雄伯译 32hsiung@pchome.com.tw https://springhero.wordpress.com

超越主体间性 05

February 18, 2012

超越主体间性 05

拉康第二研讨班
The Ego in Freud’s Theory and in the Technique of Psychoanalysis
弗洛伊德理论的自我与精神分析的技巧

Jacques Lacan
雅克、拉康

Xv Odd or even? Beyond intersubjectivity
第十四章: 奇数或偶数?超越互为主体间性

T H E M A C H I N E W H I C H PLAYS
运作的机器

M E M O R Y A N D R E MI N I S C E N C E
记忆与回忆

I N T R O D U C T I O N TO T H E PURLO I N E D L E T T E R
被偷窃的信导论

2

1 + –
2 + –
3 + –
4 + +
Having lost three gos. the machine. then. begins to react. What am I to do? I
say to myself – perhaps it will persevere, so I’ll change my tune. Let us assume
that I win’ ?

由于输掉三次尝试后,这台机器就开始反应。我应该怎么办?我对自己说—或许它将会坚持下去,所以我将改变方式。让我们假定我赢。

5 – +

I’m not forced to reason like this. but I want to show you its limits. I can tell
myself that, now that it has won, the machine will wait until after the third go
to change. So I think that it will play plus one more time and I play minus. But
suppose that the second section comes into play when there has been minus
three times. So now my machine plays minus, and wins yet again.

我并没有被迫像这样推理,但是我想要跟你们显示它的极限。我能够告诉我自己,既然它已经赢了,机器将会等到第三次尝试的改变。所以我认为它将会再一次玩加的遊戏,我就玩减。但是假设第二个部分运作,当第三次玩减时。所以,我的机器玩减,又再一次赢。

6 – –
I want to draw your attention to the fact that the machine has won twice
using rather similar means. This isn’t to show you that this is the way in which
the machine will win.

我想要提醒你们注意这个事实:这台机器使用相当类似的方法,已经赢得两次。这并不是要告诉你们,这就是这台机器将会赢的方法。

But depending on the complexity of the elaborated mechanism. and the successive sections which can furnish a certain amount of information as to the pluses or minuses. Transformations,which in their turn may be coordinated amongst themselves. will end up yielding a temporal modulation analogous to what takes place in the confrontation of two players.

但是依靠这个复杂机械结构的复杂性及连续性的部分,它们能够供应某些数量的资讯,关于加跟减。轮到转变可能在其中被协调,结果产生时间性的调解,类同两个棋逢对手时,发生的情况。

All one needs to posit is a machine complex enough to have a sufficient number of superimposed sections bringing together a large enough count of previous goes – instead of grouping three of them. it could group eight or ten – and its range will be beyond my understanding.

我们所需要提出的是,一台机器足够复杂拥有足够多的监控部门,将许多先前的充分次数的尝试汇集一块。不仅是汇集三次,它能够汇集八或十次。它的范围之大将不是我所能了解。

Nevertheless it cannot go beyond its reproduction on paper. that is to say I myself can also examine it on condition that I go over the entire combinatory myself before I risk my hand at it. So there I am entering into some sort of rivalry with it.

可是,它无法超越它在纸上的复制。换句话说,我自己也能够检视它,只要我在冒险尝试之前,我自己检视完整的组合。所以,我正在进入跟他具有某种的敌意。

I want to draw your attention to the fact that. under these conditions. there’s
no reason why the machine should win rather than me. except for my
exhaustion. To reconstruct the number of sections in this machine. the sets
sampled by it at every moment whereby it determines its play. I would be faced
with problems of such mathematical complexity that I would have to have
recourse to – note the irony – an adding machine.

我想要提醒你们注意这个事实:在这些情况之下,没有理由为什么机器应该赢,而不是我赢。除了我精疲力尽。为了重新建构在这台机器的部门的数目,它决定要玩的每个时刻的给予的集合,我将会面对如此数学的复杂性的问题,我将必须诉诸于一台计算机—你们瞧,那是多么反讽!

But then. I’m not playing at even and odd. I am playing at predicting the play
of the machine. Now. I will start playing ,to find out what will happen.
One could suppose the machine to be capable of drawing up a psychological
profile of its adversary. But earlier on I drew your attention to the fact that the
latter only functions within the framework of intersubjectivity.

然后,我并不是在玩偶数与奇数。我是在玩预测机器的遊戏。现在,我将开始玩,为了发现会发生什么事。我们能够假设机器能够拟想它的对手的心理轮廓。但是早先,我提醒你们注意这个事实:后者只有在主体间性的架构之内,才能运作。

The whole question is summed up as the problem of knowing whether the other is cunning enough to know that. I too. am an other for him. If he is capable of going beyond this second period [temps].

整个的问题被总结为这个难题:要如何知道对手是否足够狡猾地知道。对于他而言,我也是一个对手他者。假如他能够超越这第二个时期。

If I suppose him to be identical to myself. by the same token I suppose him capable of thinking with respect to me what I am in the process of thinking concerning him. and to think that I am going to think that he will do the opposite of what he thinks I am in the process of thinking.

假如我假设他认同我,同样地,我假设关于我,他能够思想我是什么样子,在思想有关他,然后思想我正在思想,他将会相反于他所认为,我正在思想的过程。

A simple oscillation which always comes back. From this fact alone. everything
pertaining to the order of the psychological profile is completely eliminated.
What happens if. on the other hand. I play at random? You know the chapter in The Psychopathology of Everyday Life which deals with the production of a random number.l

一个简单的摇摆将总是会回来。仅是根据这个事实,每一样属于心理轮廓的秩序的东西,会完整地被减少。万一在另一方面,我胡乱玩,那会发生什么事?你们知道在「日常生活的心理病理学」,有一章处理随机数目的产生。

That’s an experiment which certainly does escape the well known metaphor of the rabbit which one is always advised to remember was previously put in the hat.

有一个试验,确实逃避众所周知的兔子的比喻。我们总是被劝告要记住先前被放在帽子里的兔子。

Freud – with the assistance .of his subject. but it is clearly because the subject is speaking to Freud that it works – Freud is the first to notice that a number drawn from the hat will quickly bring out things which will lead the subject to that moment when he slept with his little sister. even to the year he failed his baccalaureat because that morning he had masturbated. If we acknowledge such experiences. we will be obliged to postulate that chance doesn’t exist.

弗洛伊德,由于他的主体的帮忙,但是显而易见地,因为主体正在与弗洛伊德说话时,它才有效运作。弗洛伊德是第一位注意到,从帽子拿出的一个数字,很快就会显示一些东西,引导主体到达那个时刻,当他跟他的小妹睡觉,甚至到达那一年他没有通过大学毕业考试,因为那天早上他曾经手淫。假如我们承认这些经验,我们将不得不提出,机率并不存在。

While the subject doesn’t think about it, the symbols continue to mount one another, to copulate, to proliferate, to fertilise each other, to jump on each other, to tear each other apart. And when you take one out, you can project on to it the speech of this unconscious subject we’ve been talking about.

虽然主体并没有思考它,符号象征继续互相增加,交媾,繁殖,互相物化,互相跳跃,互相撕裂。当你们拿出一个,你们能够在它身上投射,我们正在谈论的无意识主体的言说。

In other words, even if the word of my life had to be sought in something as
long as an entire recital of the Aeneid, it isn’t unthinkable that a machine would
in time succeed in reconstituting it. Now, any machine can be reduced to a series of relays which are simply pluses and minuses. Everything, in the symbolic order, can be represented with the aid of such a series.

换句话说,只要我完整地背诵《埃涅阿斯紀》,甚至我一生的话语必须在某件事情里被寻找,这是匪夷所思的,机器到时会成功地重新建构我的一生的话语。现在,任何机器都能够被还原成为一系列加与减的转接运作。从符号秩序来说,每一样东西都能够用这样的一种系列来代表。

One mustn’t confuse the history, in which the unconscious subject inscribes
himself, with his-memory – a word I wouldn’t be the first one to tell you is used in a confusing way. On the contrary, at the point we have reached, it is important to draw a ‘ very sharp distinction between memory and remembering
[rememoration}. which pertains to the order of history.

我们一定不要混淆历史。在历史里,无意识的主体用他的记忆铭记他自己。我并不是第一位告诉你们,记忆这个字词被使用得相当混乱。相反地,在我们到达的这点,清楚地区别记忆跟回忆是很重要的。回忆是属于历史的秩序。

Memory has been spoken of as a means of characterising the living organism
as such. One then says that a living substance, following a given experience,
undergoes a transformation such that it will no longer react to the same
experience in the same way as before.

记忆曾经被提到,作为一种表现生命有机体本身的方法。我们因此说,一个具有生命的物质,跟随着某个特定的经验,经历一种转变,以致于他不再以相同的方式,像先前那样反应相同的经验。

This is all rather ambiguous – to react differently, what does that mean? within what limits? No longer reacting at all, isn’t that an effect of memory? Is the experience of death, definitively recorded, a memory?

这是相当暧昧的—以不同方式重新反应,那是什么意思?在什么限制之内?根本就不再反应,那难道不是记忆的影响?死亡的经验,当明确地被记录时,是一种记忆吗?

In any case, there is no reason to identify this memory, a definable property of living substance, with remembering, the grouping and the succession of symbolically defined events, the pure symbol engendering in its turn a succession.

无论如何,没有理由将这种记忆,一个可定义的具有生命的物质的特性,认同于回忆,也就是认同于用符号象征定义的事件的汇集与连续,纯粹的符号象征轮到自己产生一种连续性。

What goes on in the machine at this level. to confine ourselves just to that, is
analogous lo the remembering we deal with in analysis. Indeed, memory is
here the result of integrations. The first section added on to the basic memory is made up of a section which groups results by threes.

在这个层次,机器所进行的,我们仅限制在那里,是类比于我们在精神分析处理的回忆。的确,记忆在此是综合的结果。被增加到基本记忆的第一个部门,是用三倍的结果汇集的部门所组成。

This result, memorised, is available to be brought in at any moment. But the next moment, it may well no longer be at all the same. It is possible that it has changed content, changed sign, changed structure.

被记忆的这个结果,在任何时刻,都可使用。但是下一个时刻,它很有可能根本就不相同。很有可能,它已经改变内容,改变符号,改变结构。

If an error occurs in the course of the experience, what happens? It’s not what happens afterwards which is modified, but everything which went before. We have a retroactive effect – nachtriiglich, as Freud calls it specific to the structure of symbolic memory, in other words to the function of remembering.

假如一个错误发生在经验的过程,什么事会发生?这并是被修正的后来发生的情况,但是以前进行的一切事情。我们拥有一支反作用的影响,Nachtriiglich,如同弗洛伊德所称呼的,明确属于符号记忆的结构。换句话说,属于回忆的功用。

I think that this little apologue, with its problematic character, has
introduced you to the following, that for there to be a subject who asks a
question, all that is needed is a quod upon which the interrogation bears. Do we even have to concern ourselves with what this subject is and with respect to which other it is to be located?

我认为,这篇小小的辩解,具有它的棘手的特性,已经跟你们介绍以下:为了成为一位询问问题的主体,我们所需要的是,成为质问跟他有关的一位无意识的主体。我们甚至必须关心到,这个主体是什么,关心这位主体应该被定位为怎样的他者。

That is totally useless. The most important thing is the symbolic quod. For the subject it is like an image in the mirror, but of a different order – it isn’t for nothing that Odysseus pierces the eye of the Cyclop.

这是完全无用的。最重要的事情是,符号界的无意识主体。对于这位主体,它就像是镜中的一个影像,但是属于不同的秩序。奥德赛戮穿赛克洛普巨人的眼睛,并不是毫无意义。

In so far as he speaks, the subject can perfectly well find his answer, his return, his secret, his mystery, in the constructed symbol which modern machines
represent for us, namely something far more acephalic still than what we
encountered in the dream, of Irma’s injection.

当他言说,主体能够清楚地找到他的回答,他的回转,他的秘密,他的神秘,在这台机器跟我们代表的这个被建构的符号象征。换句话说,某件比我们在艾玛的注射的梦里,所遭遇的更加是没有头的东西。

It raises the question Of the relation of signification to the living man.

它引起这个问题:作为活生生的人,有什么意义?

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

超越主体间性 04

February 17, 2012

超越主体间性 04

拉康第二研讨班
The Ego in Freud’s Theory and in the Technique of Psychoanalysis
弗洛伊德理论的自我与精神分析的技巧

Jacques Lacan
雅克、拉康

Xv Odd or even? Beyond intersubjectivity
第十四章: 奇数或偶数?超越主体间性

T H E M A C H I N E W H I C H PLAYS
运作的机器

M E M O R Y A N D R E MI N I S C E N C E
记忆与回忆

I N T R O D U C T I O N TO T H E PURLO I N E D L E T T E R
被偷窃的信导论

2
That the subject should think the other to be similar [semblable] to himself,
and that he, reasons as he thinks the other must reason – in the first period
[temps] like !his, in the second period like that – is a fundamental point of
departure failing which nothing can be thought, yet is nonetheless totally
inadequate in helping us penetrate in any degree to where the key to success
might be found.

主体应该思维他者跟他自己类似。因为他推理,如同他认为他者必须推理的方式,(在像这样的第一时期,及像那样的第二时期),他是一个基本的离开点。若没有这个离开点,没有一样东西能够被思考。可是,这是完全不够充分来帮助我们,有任何程度的贯彻到成功的关键可能被找到的地方。

I don’t consider the interpsychological experience to be excluded in this case, but it insinuates itself within the fragile framework of the imaginary relation to the other, and it hangs on that very uncertainty. Within this framework, the experience is one which fades away. It cannot be made logical.

我不认为这个互为主体间性的经验,在这个情况被排除。但是它揶揄它自己,在跟他者的想象的关系的脆弱的架构里面。它依靠着那种不确定。在这个架构里面,这个经验是消隐的经验。它无法被弄成逻辑化。

Take another look at the dialectic of the game of black and white discs placed on the backs of the three characters who have to work out what their own sign is on the basis of what they see on the two others. You will be in a position to discover something of the same order.

再看一次黑与白盘子被放在三个人物背后的遊戏的辩证法。他们必须根据他们在其他两位身上所看到的,来解决他们自己的讯息是什么(他自己背上盘子是黑色或是白色)。你们将会处于这么一个立场,发现相同秩序的东西

We will take the other path, the one which can be made logical. the one
which can be upheld in discourse. Obviously it imposes itself as soon as your
partner is the machine.

我们将会採驱另外一条图径,能够被弄成逻辑化的这条途径。这条途径在论述能够受到支持。显而易见地,当你的伴侣是机器时,它赋加在它自己身上。

It is clear that you don’t have to ask yourself whether the machine is stupid or
intelligent, whether it will play in accordance with its first or its second go.
Inversely, the machine has no means of placing itself in a reflexive position in
relation to its human partner.

显而易见地,你们不需要询问你们自己,这个机器是愚笨或是聪明,它是否会依照它的第一或它的第二步骤运作。相反地,机器没有方法放置它自己处于一个反身的立场,相关于它的人类的伴侣。

What is it to play with a machine? The physiognomy of the machine,
however prepossessing it may be, can be of no help whatsoever in this instance.

跟机器下棋是怎样一回事?机器的外貌,无论它是多么的千娇万媚,在这种情况,根本就没有帮助。

No means of getting out of it by way of identification. One is thus from the start
forced to take the path of language [langage], of the possible combinatory of the machine.

机器没有方法凭借认同来避开它。因此从一开始,我们就被迫要採取语言的途径,机器的可能的组合的途径。

One knows one can expect from the machine a series of relations, operating with an excessive rapidity thanks to those amazing relays, the electronic phases, and, according to the latest news, these transistors the
papers can’t stop talking about, with a commercial aim in mind no doubt, but
one which doesn’t put in question the quality of these objects.

我们知道,我们无法从机器,期待会有一系列的关系,迅速敏捷地运作,因为会有那些令人惊奇的转接,电子的部分。依照最近的新闻,这些文件谈论不休的转接器,无可置疑地,心里构想著商业的目标,但是这种机器并没有置疑这些东西的品质。

But before we ask ourselves that the machine is going to do, let us ask
ourselves what it means to win • and lose at the game of even and odd.
On the basis of one single go, it has no meaning whatsoever. Whether your
answer coincides with what’s in your partner’s hand is no more surprising
than the converse. For one go, it makes no sense, except purely conventionally, to win or to lose. Odd, even, it has no importance whatsoever.

但是在我们询问我们自己这台机器将做什么之前,让我们询问我们自己,在偶数与奇数的遊戏,赢跟输送什么意思。根据单一的尝试,它根本没有意义。你的回答是否符合你的对方手中所拥有的,跟没有符合,并没有令人惊奇的地方。就一次的尝试而言,它根本没有意义,除了纯粹是传统观念上的赢或输。奇数,偶数,它根本就不具有重要性。

Do remember that the best translation of the odd number is the number two, which rejoices in being odd, and with reason, for if it didn’t have a reason for rejoicing in being odd, it wouldn’t be even either. So, all you have to do is invert this game into the game who loses wins [qui perd gagne], for it to be quite evident that these things are equivalent.

请记住,奇数的最佳翻译是二这个数字,它很欣喜于成为奇数,而且理由充分,因为即使它并没有理由欣喜成为奇数,它也不会是偶数。所以,你们必须做到,就是倒转这个遊戏成为谁输或赢的遊戏,为了让它成为显而易见:这些东西都是相等的。

What is more surprising is losing or winning twice in a row. For if on one go
you have a 50% chance each way, you have only a 2 5% chance of repeating it the second time.

更加令人惊奇的是,在一回合理,输或赢两次。因为假如在一次的尝试,你拥有各百分之五十的机率。第二次,你拥有第二次重复它的百分之二十五的机率。

+ +
– –
+ –
– +

And on the third go, there is only a 12.5% chance of continuing to win or
lose,

在第三次尝试时,仅有12.5 %的机率,继续赢或输。

Moreover, this is purely theoretical. for from then on, I’d like you to see that
we are no longer at all in the domain of the real, but in that of the symbolic
signification which we’ve defined by these plus-minuses and these minus-pluses.

而且,这纯粹是理论,因为从那时开始,我想要你们看出,我们根本不再处于实在界的领域,而是处于符号象征的意义的领域。我们根据这些加减,及这些减加,来定义符号象征的意义。

From the point of view of the real. on each occasion there are as many chances of winning as of losing. The very notion of probability and chance presupposes the introduction of a symbol into the real. It’s a symbol you’re addressing, and your chances bear only on the symbol In the real. At each go, you have as many chances of winning or of losing as on the preceding go. There is no reason why, by a pure fluke, you might not win ten times in a row.

从实在界的观点,在每个场合,赢的机率跟输的机率同样的多。机率与机会的这个观念,预先假设符号象征被介绍到实在界。这是你们正在处理的一个符号象征,你们的机会仅是跟实在界的符号象征有关系。在每次的尝试,跟前一次的尝试,你们拥有同样多的赢跟输的机会。没有理由为什么你不可能纯粹靠运气连续赢十次。

This only begins to have meaning when you write a sign, and as long as you’re not there to write it, there is nothing that can be called a win. The pact of the game is essential to the reality of the experience sought after.

只有当你们书写一个符号时,这才开始拥有意义。只有当你们不在那里书写它,没有一样东西能够被称为是赢。遊戏的规定是很重要的,对于被寻求的经验的现实界。

Now let us see what is going to happen with the machine.

现在,让我们看看对于这个机器,将会发生什么事情。

What’s interesting is that you end up going through the same motions as you
would with a partner. By pushing a button, you ask it a question about a quod
which you have there in your hand, and all this is about knowing what it is.
That already tells you that this quod may perhaps not be reality but a symbol.

有趣的是,你们结果经历这个相同的动作,如同你们跟伴侣经历的动作。你们按一个按钮,问它一个关于无意识主体的问题,你们在手中拥有它。所有这一切都是关于要知道那是什么。那已经告诉你们,这个无意识主体或许并不是现实界,而是一个符号象征。

You are asking the machine a question about a symbol. a machine whose
structure must in fact bear some family resemblance to the symbolic order, and that is precisely why it is a machine for playing, a strategic machine. But let us not go into details.

你们询问机器一个关于符号的问题,事实上,这一台机器的结构,必须类似符号象征的秩序。那确实是为什么这是一台遊戏,一个策略的机器。但是让我们不要去探究细节。

The machine is constructed in such a way that it gives a response. You had
plus in your hand. It gives the answer minus. It lost. The fact that it lost consists
solely in the dissimilarity [dissemblance] of plus and minus.

这台机器以这种方式被建构,它给予一种回应。你们用手按加的按钮,它给予减的回答,它就输了。它输了的这个事实仅是在于加与减的不相类似。

You are obliged to inform the machine that it has lost by inscribing a minus. I
really don’t know whether that is how the machine works. but it’s all the same
to me-there’s no other’ way it can work. and if it does work some other way, it is
equivalent to that.

你们不得不告诉机器,它由于铭记一个减号,它输了。我确实并不知道,是否那就是机器运作的方式。但是对我而言,这仍然一样。它没有别的运作方式。假如它确实用某个其他方式运作,它会跟那个相等。

How on earth can this machine. which in principle should beat me. be put together? Will it play at random? That makes no sense at all. It may well be that for its first three answers it always says the same thing. but that isn’t the point. It is in the succession of its answers that we find the beginnings of the phenomenon。

原则上应该打败我的这种机器,究竟如何能够被装配起来?它将随意运作吗?那根本就没有意义。很有可能的是,对于它的前三次的回答,它总是说相同的事情,但是那并不是重点。就在它的回答的连续当中,我们找到这个现象的开始。

Let us suppose that at the start the machine is really stupid – it really doesn’t
matter in the least whether it is stupid or intelligent, since being stupid is the
height of intelligence. Let us say that, to begin with, it always answers the same thing.

让我们假设,在开始时,机器确实很愚笨—机器上愚笨或是聪明,确实根本就不重要,因为愚笨是智慧的最高点。让我们说,起初,机器总是回答相同的事情。

It so happens that I, who am intelligent, say plus. As it still answers me
minus. it puts me on the right track. I say to myself – the machine must be a bit
slow – I could just as well tell myself the contrary – and in actual fact let us
suppose that it loses again.

恰巧的是,我,作为聪明者,说加。当它回答我减时,它让我们处于正确的轨道。 我对我自己说,这台机器一定有点缓慢。我同样有理由告诉我自己相反的话—实际上,让我们假定,它再一次输。

This is where the fact that we have had several gos must necessarily come
into the construction of my machine. Here another section of the machine
starts coming into play. recording the fact that it has lost three times – I’m not
sure of that. but I can assume it. Besides. as I am very intelligent. but
nonetheles,not as intelligent as all that, I can suppose that the machine quite
stupidly changes and that it’s me that is a bit slow on this occasion. This time
the machine wins.

这就是我们曾经有好几次的尝试,这个事实必须放进我的机器的结构里。在此,这台机器的另外一个部分开始运作,记录这个事实: 它已经输了三次。我并不确定那件事情,但是我能够假设它。除外,因为我非常聪慧,可是又没有聪慧到那个程度。我能够假设,这台机器非常愚笨地改变。在这个场合,是我比较缓慢。这一次,机器赢了。

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

超越互为主体间性 03

February 17, 2012

超越互为主体间性 03

拉康第二研讨班
The Ego in Freud’s Theory and in the Technique of Psychoanalysis
弗洛伊德理论的自我与精神分析的技巧

Jacques Lacan
雅克、拉康

Xv Odd or even? Beyond intersubjectivity
第十四章: 奇数或偶数?超越互为主体间性

T H E M A C H I N E W H I C H PLAYS
运作的机器

M E M O R Y A N D R E MI N I S C E N C E
记忆与回忆

I N T R O D U C T I O N TO T H E PURLO I N E D L E T T E R
被偷窃的信导论

2
You know that a great fuss is made of adding machines in cybernetics. They
have even been called thinking machines. in so far as some of them certainly
are capable of solving logical problems, conceived, it is true, in a quite artificial
manner. so as to confuse the mind for a moment. in such a way that we don’t do as well at them as they do.

你们知道,电脑的计算机引起强烈的讨论。它们甚至还没有被称为思想的机器,虽然它们有有一些确实能够解决逻辑的问题。它们确实被构型,以一种完全是人为的方式,为了暂时混淆心灵,以表现得比我们还高明的这样一种方式。

Today we won’t go into these arcana. You can bring a horse to water. but
you can’t make him drink. and so as not to instill too great an aversion in you to
this exercise. I am going to try to lead you into this domain in a more
entertaining manner. We have never despised the entertainments of physics
and mathematical recreations – you can get a lot out of it.

今天,我们将不探讨这些专业的领域。你能够带马到水边,但是你无法强迫它喝水。为了不要灌输给你们,对于这种运用,太强烈的恶感,我将尝试引导你们到这个领域,以更加娱人的方式。我们从来没有轻视物理的娱乐及数学的消遣。你们从它那里能够获得许多。

Amongst these adding or thinking machines there are others which have
been dreamt up, which have endearing peculiarities – these are machines
which play. inscribed within the functioning and, quite singularly, within the
limit of a certain strategy.

在这些计算及思想的机器当中,还有一些曾经被梦想,会有可爱的特性。诸如遊戏的机器,被铭记在这个功用里。相当独特地,被铭记在某种策略的极限里。

Just this fact. that a machine can have a strategy, already leads us to the
heart of the problem. For in the end, what is a strategy? How can a machine
partake in it? Today I will try to bring home to you the elementary truths which
are swept away by that.

就是这个事实,机器能够拥有策略,已经引导我们到达问题的核心。因为追根究底,策略是什么?机器如何参与它?今天,我将让你们明白由它们所涵盖的这些基本的真理。

A machine has been constructed. so I hear. which plays the game of even and
odd. I won’t vouch for this. as I haven’t seen it. but I can promise you that before the end of these seminars I will – our good friend Riguet told me that he would confront me with it. One must have experience of these things. one can’t talk about a machine without having had a shot at it. seen what it can do. made some discoveries. even some sentimental ones.

我听说,有一种机器曾经被建造,它会玩偶数,还是奇数的遊戏。我不确实保证,因为我没有看见过它,但是我能跟你们承诺,在这些研讨班结束之前,我将会看见,因为我们的好朋友瑞古特告诉我,他将带我去见识它。我们一定会有这些事情的经验,我们无法谈论一种机器,而不去尝试它,瞧瞧它能做些什么,做些发现,甚至某些是带有情感的机器。

The real eye-opener is that the machine I’m talking about ends up winning. You know the game. you must still have some memories of school. You put two or three marbles in your hand. and you put out your closed fist to the opponent. saying – Odd or even? I have. Two marbles say. and if he says odd, he must hand one over to me. And so on.

真正让人开眼界的东西是,我正在谈论的这种机器,结果会赢。你们知道这个遊戏,你们一定还有学校的某些记忆。你们将两三粒玻璃珠拿在手里,然后你伸出你紧握的手掌给对方说,「我手里,是奇数?还是偶数?」譬如,两粒玻璃珠。假如他说是奇数,他必须交一粒给我。等等。

Let us try to consider for a moment what it means for a machine to play the
game of even and odd. We couldn’t work it all out by ourselves. because it
would look a bit heavy-handed in the circumstances. A short text comes to our
aid. from Edgar Poe. which the cyberneticists, I noticed. make something of.
This text is in The Purloined Letter. an absolutely sensational short story, which could even be considered as essential for a psychoanalyst.

让我们尝试考虑一下,让一台机器玩偶数与奇数的遊戏,意味著什么。我们自己无法完全解决它,因为在这些情况,它看起来有点棘手。爱伦坡有一短篇小说可帮助我们,我注意的,电脑界很重视这篇小说。这篇小说名称是「被偷窃的信」,是一篇非常精彩的短篇小说。对于一位精神分析家,它甚至被认为是很重要的。

The characters concerned to recover the purloined letter, which I will tell you
more about later. are two policemen. One is the prefect of police. that is to say, in accordance with literary conventions. an idiot. The other is a nobody, an
amateur policeman with dazzling intelligence. called Dupin. who foreshadows
Sherlock Holmes and those other heroes of the novels you devour in your free
time.

相关的这些人物是两位警探,想要找回这封被偷窃的信。信的内容,我稍后将告诉你们。有一位是警察局长,换句话说,用符合文学传统的形象,是庸碌之徒。另一位是无名小卒,一位业余侦探,聪慧过人,名叫杜屏。他比福尔摩斯及小说中的其人角色更加杰出。你们有空时读一读。

The latter comes out with ‘the following – I knew one about eight years of age, whose success at guessing in the game of ‘even and odd’ attracted universal admiration. This game is simple, and is played with marbles. One player holds in his hand a number of these toys. and demands of another whether that number is even or odd.

后者说出以下的经过—「我认识一位大约八岁的小孩,他成功地猜测超「偶数与奇数」的遊戏,举世崇拜。这种遊戏简单,用玻璃珠就能玩。一个人手里拿着许多这些玻璃珠,然后要求另外一个人,那是数目是偶数或是奇数?

If the guess is right. the guesser wins one; if wrong, he loses one. The boy to whom I allude won all the marbles of the school. Of course he had some principle of guessing; and this lay in mere observation and admeasurement of the astuteness of his opponents. For example. an arrant simpleton is his opponent. and. holding up his closed hand. asks, “Are they even or odd?”

假如猜测正确,猜测者赢得一粒,假如猜错,他输掉一粒。我提到的这个男孩,赢得全校的所有玻璃珠。当然,他有某种猜测的原则,这在有仅是观察及估算他的对手的高明度。譬如,一位道地的傻瓜是他的对手,然后举起他的紧握的手,问说:「它们是偶数?还是奇数?」

Our schoolboy replies. “Odd, ” and loses; but upon the second trial he wins,for he then says to himself, “The simpleton had them even upon the first trial. and his amount of cunning is just sufficient to make him have them odd upon the second; I will therefore guess odd;” – he guesses odd, and wins.

我们的学童回答:「奇数」,然后输了。但是在第二次尝试时,他赢,因为他因此对自己说,「这个傻瓜在第一次尝试时,拥有偶数,他的狡猾的数量仅足够让他在第二次尝试时,拥有奇数。我因此猜奇数。」他猜奇数就赢了。

Now, with a simpleton a degree above the first, he would have reasoned thus: ” This fellow finds that in the first instance I guessed odd, and. in the second, he will propose to himself upon the first impulse. a simple variation from even to odd. as did the first simpleton; but then a second thought will suggest that
this is too simple a variation, and finally he will decide upon putting it even as before I will therefore guess even; ” – he guesses even, and wins.

现在,对于比第一位高一等的傻瓜,他会这样推理: 「这个人发现,在第一个情况,我猜奇数,在第二次,他将根据第一次尝试跟他自己建议,一个简单的变化,从偶数成为奇数,如同第一位傻瓜。但是再次思考将会建议,这是太过简单的变化,最后他将会决定像以前一样放进偶数,我因此猜偶数。」他猜偶数,他就赢了。

Now this mode of reasoning in the schoolboy, whom his fellows termed “lucky, ” – what, in its last analysis, is it?’ ‘It is merely, ‘ I said, ‘an identification of the reasoner’s intellect with that of his opponent. ‘

现在,在这个学童的推理模式,他的同伴称之为「幸运」,「追根究底,那是什么?」我说,「那仅是一种对推理者的智慧的辨认,用他的对手的辨认。」

‘It is, , said Dupin and, upon inquiring of the boy by what means he effected the
thorough identification in which his success consisted, I received answer as follows:

「确实如此」,杜屏说,当他询问那位男孩,用什么方法造成全面的辨认,让他获得他的成功。我收到的回答如下:

“When I wish to find out how wise, or how stupid, or how good, or how wicked is any one, or what are his thoughts at the moment, I fashion the expression of my face, as accurately as possible, in accordance with the expression of his, and then wait to see what thoughts or sentiments arise in my mind or heart, as if to match or correspond with the expression. ”

「当我想要发现一个人有多聪明,或多愚笨,或多善良,或多邪恶,或是他当下的思想是什么,我塑造我的脸上的表情,尽可能正确地,符合他的脸上的表情,然后等着瞧在我的脑海或心里浮现的思想或情感是什么,好像为了跟那个表情相配或一致。」

This response of the schoolboy lies at the bottom of all the spurious profundity which has been attributed to Rochefoucault, to La Bougive, to Machiavelli, and to. Campanella. ‘

这位学童的这个回应,就是所有欺敌奥秘能力的根源,这种奥秘能力可归属于罗奇福科,拉玻及弗,马奇维利,及坎潘内拉所具有。

‘And the identification, ‘ I said, ‘of the reasoner’s intellect with that of his opponent, depends, if I understand you aright, upon the accuracy with which the opponent’s intellect is admeasured. ‘

我说,「推理者的智力,用来辨认他的对手的智力,假如我了解得正确,那是依靠对手的智力被估算的正确性而定。」

We are here faced with reasoning which raises a certain number of problems.
At first glance, it is a matter of simple psychological penetration, a kind of
ego miming. The subject adopts a mirror position, enabling him to guess the
behaviour of his adversary.

我们在此面对的这种推理,引起某些的问题。乍然一看,问题是简单地看透对方心里,一种自我的模拟。主体採用一种镜子的立场,使他能够猜测他的对手的行为。

Nonetheless, even this method already presupposes the dimension of intersubjectivity, in that the subject has to know that he is faced with another subject, in principle homogeneous with him. The variations to which he may be subject have far less importance than the possible scansions of the position of the other. There is no other ground for psychological reasoning.

可是,甚至这个方法已经预先假设互相主体间性的维度,因为主体必须知道,他面对着另外一位主体,原则上是跟他同质性的。他可能承受的这些变化,重要性远不如对手立场的可能的审查。没有其他的理由来从事心理的推理。

What are these scansions? There is a first period [temps] in which I suppose
the other subject to be in exactly the same position as me, thinking what I am
thinking at the very moment I am thinking it.

这些审查是什么呢? 有一个最初的时期,在这个时期,我假设另一个主体是跟我处于确实相同的立场,思想我正在思想,就在我思想它的这个时刻。

Let us suppose that it seems to me, for my part, that it would be more natural for the other to change theme, for him to switch from even to odd, for instance. In the first period [temps], I believe that this is what he will do.

让我们假设,就我而言,我觉得,更加自然的做法,是让对方改变主题,让他从偶数转变成为奇数,譬如,在第一个时期。我相信,这是他将会做的。

The important thing is that there may be a second period [temps], in which a less partial subjectivity is manifested. The subject is in fact capable of making himself other, and to end up thinking that the other, being himself an other, thinks like him, and that he has to place himself in the position of a third party, to get out of being this other who is his pure reflection.

重要的事情是,可能有第二个时期,在这个时期,一个比较不偏移的主体性被证明出来。事实上,主体能够让他成为对手,结果的思想是:对手,成为他自己的一个对手,像他一样地思考,他必须将他自己放置在第三者的立场,避开成为这个作为他的纯粹的投影的这个他者。

As third party, I realise that if that other doesn’t play the game, he fools his
opponent. And from then on I’m ahead of him, by opting for the position
opposite to the one which seemed to me, in the first period [temps], to be the
most natural.

作为第三者,我体会到,假如那个他者并没有玩这个遊戏,他愚弄他的对手。从那时开始,我领先他,因为我选择的立场,相反于第一个时期我觉得最自然的立场。

But after this second period [temps], you can suppose a third, which makes it
extremely difficult to pursue the same analogical reasoning. After all, someone
of superior intelligence can in fact understand that the trick is, notwithstanding the fact that one seems to be very intelligent, to play like an idiot, that is to
return to the first formula.

但是在第二个时期之后,你能够假设第三者,这第三者让追寻相同的类比的推理变得极端困难。毕竟,某位智力高超的人事实上能够了解,这个诡计是要扮演像一位白痴,也就是回到第一个公式,尽管事实上我们似乎很聪明。

What does that mean? This -if the game of even and odd is played on the level of the dual relation, of the equivalence of one and the other, of the alter ego and the ego, you will very quickly realise that you haven’t reached any kind of second order, since as soon as you think of the third, an oscillation returns you to the first. 、

那是什么意思?假如偶数与奇数的遊戏,是在玩弄双重关系的层次,某人跟他者,超我与自我的相等,你们很快地会体会到,你们还没有到达第二个秩序,因为当年们一想到第三者,一种摇摆会将你们回转到第一时期、、、

This doesn’t preclude something in the technique of the game from partaking as a matter of fact in the mythical identification with the opponent. But that’s a fundamental bifurcation.

事实上,在遊戏的技巧,这并没有预先排除某件东西,不能参与跟对手神秘地认同。但是那时一个基本的两种的分叉。

It may be that something like a divination, which, however, is problematic, is
put into effect, a divination by the subject who has a certain sympathetic
rapport with the opponent. It’ s not out of the question that there may have been such a young child who won more frequently than his turn should allow – .. which is the only definition one can give in this instance of the word win. But
the heart of the matter lies in a completely different register from that of
imaginary inter-subjectivity.

可能的是,某件像是猜测的东西,问题重重,在此被实行。这是主体的猜测,他跟对手具有某种同情的支撑关系。这并非不可能,有某位小孩,赢的次数更加超过他应赢的次数。就「赢」这个字词的例子而已,这是我们能够给予的唯一定义。但是问题的核心在于一种完全不同的铭记,跟想象的相互主体间性的铭记。

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

超越互为主体间性 02

February 16, 2012

超越互为主体间性 02

拉康第二研讨班
The Ego in Freud’s Theory and in the Technique of Psychoanalysis
弗洛伊德理论的自我与精神分析的技巧

Jacques Lacan
雅克、拉康

Xv Odd or even? Beyond intersubjectivity
第十四章: 奇数或偶数?超越互为主体间性

A N ULT I M A TE QUOD
一个最后的「无意识的我」

T H E M A C H I N E W H I C H PLAYS
运作的机器

M E M O R Y A N D R E MI N I S C E N C E
记忆与回忆

I N T R O D U C T I O N TO T H E PURLO I N E D L E T T E R
被偷窃的信导论
In the two dreams in question, we find ourselves confronted by a sort of
ultimate experience, confronted by the apprehension of an ultimate real. What
is most anxiety-provoking in Freud’s life. his relations with women, his
relations with death, are telescoped in the central vision of his dream and could
certainly be extracted from it by an associative analysis.

受到质疑的这两个梦,我们发现我们自己面临着一种最后的经验。这个最后的经验面对着一个最后的实在界的焦虑。在弗洛伊德的一生里,最引起焦虑的,就是他跟女人的关系,他跟死亡的关系,这些都在他的梦的中央的景象当中被遥望,并且能够用自由联想的精神分析,将它抽离出来。

Enigmatic image apropos of which Freud evokes the navel of the dream, this abyssal relation to that which is most unknown. which is the hallmark of an exceptional, privileged experience. in which the real is apprehended beyond all mediation, be it imaginary or symbolic. In short. one could say that such privileged experiences. and especially it would seem in a dream. are characterised by the relation which is estabijshed with an absolute other, I mean an other beyond all intersubjectivity.

谜团一般的意象,关于这个意象,弗洛伊德召唤梦的中央点,这个跟未知之物的悬崖般的关系,是一种特殊而特权的经验的标志。在这个经验里,实在界被理解,超越各种的仲介,无论是想象的,或是符号的仲介。总之,我们能够说,这些特权的经验,特别是似乎在梦里,它们的特色是跟一位绝对的他者建立关系。我的意思是,跟超越所有主体间性的一位他者。

This beyond of the intersubjective relation is attained most especially on the
imaginary level.. What’s at issue is an essential alien [dissemblable], who is
neither the supplement. nor the complement of the fellow being [semblable],
who is the very image of dislocation. of the essential tearing apart of the subject.

主体间性关系的这个超越,特别是在想象的层次被获得。受到争议的是一种基本的异形,它既不是人类同胞的补充,也不是互补。它是替代的这个意象,主体的基本撕裂。

The subject passes beyond this glass in which he always sees, entangled. his
own image. All interposition between the subject and the world ceases. One
gets the feeling that a passage into a kind of a-logic occurs. and that’s where the problem in fact hegins. for we see that we are not in it. And yet the logos doesn’t forego all its rights here. since that’s where the essential meaning of the dream.

主体通过超越这个镜子之外,在里面他总是看到,他自己的意象被纠缠。主体与世界之间的所有的相互立场全都终止。我们获得这种感觉:进入某种非逻辑的通道发生,那就是事实上问题开始的所在。因为我们看到,我们并不在里面。可是,这个标志并没有免除在此的所有它的权利。因为那时梦的基本的意义。

its liberating meaning. begins. since that’s where Freud found an escape from
his latent guilt. In the same way. the subject will find the key to his problems
beyond the terrifying experience of the Wolfman’s dream.

它的解放的意义开始,因为那时弗洛伊德找到的逃避他潜在的罪恶感的地方。同样地,主体将会找到他的问体的关键,超越狼人的梦那种可怕的经验。

It’s also the question we encountered in the little scientific meeting yesterday
evening – to what extent does the symbolic relation. the relation of language,
retain its value beyond the subject. in as much as it may be characterised as
centred in an ego – by an ego, for an alter-ego?

它也是在昨天晚上的这场科学的小会议,我们遭遇的这个问题。这个符号的关系,语言的关系,保留它的价值超越主体性到达什么程度?因为表现它的特色,是作为一个自我的中心—对于超我而言,它作为一个自我。

Human knowledge. and by the same token the sphere of relations of
consciousness. consists in a certain relation to this structure that we call the
ego. around which the imaginary relation is centred. The latter has taught us
that the ego is never just the subject, that it is essentially a relation to the other,
that it finds its point of departure and its fulcrum in the other. All the objects are
considered from the standpoint of the ego.

人类的知识,同样地,意识到各种关系的领域,都存在于跟我们称为自我的这个结构的某种关系。想象的关系就集中在环绕这个自我。后者曾经教导我们:自我从来不仅是主体,它基本上是跟这个他者的关系。它找到它的出发点及它在他者的枢纽。所有的客体都是从自我的标准来考虑。

But all the objects are in fact desired from the standpoint of a primitively
discordant subject. a subject fundamentally fragmented by this ego. The subject cannot desire without itself dissolving. and without seeing, because of this very fact, the object escaping it, in a series of infinite displacements – I am here alluding to what I call. in a short-hand way, the fundamental disorder of the instinctual life of man.

但是所有的客体被欲望时,事实上都从原初就不协调的主体的观点。这一个主体基本上因为这个自我而变得破碎。因为这个事实,这个主体无法欲望而本身不瓦解,不看见这个客体逃避它,处于一系列的无限的替代当中。我在此提到,我以简略的方式所谓人的本能的生命的基本混乱,

And the tension between the subject – which cannot desire without being fundamentally separated from the object – and the ego, where the gaze towards the object starts, is the starting point for the dialectic of
consciousness.

主体与自我之间的这种紧张,就是意识的辩证法的开始点。主体无法欲望而不跟客体基本上地分离,而在自我,朝向客体的凝视却开始。

I have tried to fashion before you the myth of a consciousness without ego,
which could be defined as the reflection of the mountain in a lake. The ego
appears, for its part. in the world of objects. as an object, though a privileged one to be sure.

我曾经在你们面前铸造一个没有自我的意识的神话。它能够被定义为湖里的山的倒影。就自我本身而言,它出现在客体的世界里,作为一个客体,虽然确实是一个特权的客体。

Consciousness in man is by essence a polar tension between an ego alienated from the subject and a perception which fundamentally escapes it, a pure percipi.

在人身上的意识,基本上是一个两极的紧张,处于跟主体疏离的的自我,跟基本上是逃避它的一种感觉之间,一种纯粹的感觉。

The subject would be strictly identical to this perception if there weren’t this ego which. if one may put it like this. makes it emerge from out of its very perception in a relationship of tension.

若非这个自我,主体将会完全认同这个感觉。容我像这样表达,这个自我以一种紧张的关系,让主体从它的感觉里出现。

Under certain conditions,this imaginary relation itself reaches its own limit. and the ego fades away, dissipates. becomes disorganised,dissolves. The subject is precipitated into a confrontation with something which under no circumstances can be confused with the everyday experience of perception. something which we could call an id. and which we will simply call. so as not to lead to confusion. a quod. a what-is-it?

在某些情况下,这个想象的关系本身到达它自己的极限,然后这个自我隐退,消散,混乱,瓦解。主体猛然被陷于跟某件东西的面对,而无论在任何情况下,这个东西会跟感觉的日常经验混淆,这个东西,我们能够称为「本我」。我们将仅是这样称呼它,为了不要导致混乱,一种「quod」,一种那是啥东西?

The question we’re going to raise today concerns this confrontation of the
subject beyond the ego with the quod which seeks to come into being in analysis.

今天我们将要提出的问题,关系到超越自我的主体,跟尝试存在于精神分析这个「无意识的我quod」的面对。

Can an interrogation be sustained concerning this ultimate quod. which is
the experience of the unconscious subject as such. concerning which we no
longer know who or what it is?

关于这个最后的无意识的我quod, 一种质疑能够成立吗?这个无意识的我quod 就是无意识主体本身的经验。关于它,我们不再知道那是谁,或那是什么?

The evolution of analysis itself in this respect puts us in a peculiarly strange position. in so far as it takes as an irreducible given these tendencies of the subject which on the other hand it shows us to be permeable, traversed and structured like signifiers. playing, beyond the real, in the register of meaning. playing on the equivalence of the signified and the signifier in its most material aspect, plays on words. puns. witticisms – which in the end leads to the abolition of the human sciences. in that the last word of the witticism demonstrates the supreme mastery of the subject in relation to the
signified itself, since it puts it to all kinds of use. since it plays with it essentially
in order to annihilate it.
精神分析本身在这方面的进步,让我们处于一个特别奇怪的立场,因为它将主体的这些倾向,当著是无法还原的指称。在另一方面,它跟我们显示是流动,跨越,而又像能指一样,具有结构性,在意义的铭记里,玩弄,超越实在界,玩弄所指与能指在它最具体的层面会相等,玩弄文字,双关语,机智语。最后,它导致人类的各种科学的废除,因为这个机智语的最后论断证明:主体具有至上的操控,对于跟所指的本身的关系。因为主体将它运用到各个方面。因为主体基本上是玩弄它,为了消灭它。

I’d now like to draw your attention to an exemplary experience. which will
constitute a first step for us towards the elucidation of what a quis we are
ignorant of ponders. in this beyond of the imaginary relation in which the other
is absent and in which all intersubjectivity apparently dissolves.

我现在想要提醒你们注意一个典范的经验,这个经验将会形成一个最初的步骤,让我们朝向诠释,我们对于沉思者的无知,会处于怎样的一种景象介面,在想象关系的这个超越。在这种关系里,大他者缺席,所有的互为主体间性显而易见都会瓦解。

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

超越互为主体间性 01

February 16, 2012

超越互为主体间性 01

拉康第二研讨班
The Ego in Freud’s Theory and in the Technique of Psychoanalysis
弗洛伊德理论的自我与精神分析的技巧

Jacques Lacan
雅克、拉康

Xv Odd or even? Beyond intersubjectivity
第十四章: 奇数或偶数?超越互为主体间性

A N ULT I M A TE QUOD
一个最后的监狱

T H E M A C H I N E W H I C H PLAYS
运作的机器

M E M O R Y A N D R E MI N I S C E N C E
记忆与回忆

I N T R O D U C T I O N TO T H E PURLO I N E D L E T T E R
被偷窃的信导论
I am sorry that our good friend Riguet isn’t here today, for we are going to touch on questions on which he could perhaps have cast some light. We are going to brush up on the data of what in a confused fashion is called cybernetics, which is nonetheless something which concerns us in the highest degree in this little matter we’ve been pursuing for the last two seminars, what is the subject?,

我很抱歉,我们的好朋友瑞奎特今天不在这儿,因为我们将要探讨这些问题:「对于这些问题,他本来能够给予我们一些启发。我们将会温习这些笼统被称为电脑的资料。电脑跟我们有非常强烈的关系,在我们过去两个研讨班一直在讨论的这件小事情: 主体是什么?

in so far as it is, technically speaking, in the Freudian sense of the word, the
unconscious subject, and by way of that, essentially the subject who speaks.

技术层面来说,从弗洛伊德对这个字词的意义,无意识的主体,并且凭借那个主体,我们拥有言说的主体。

Now, it seems more and more clear to us that this subject who speaks is
beyond the ego.

现在,我们觉得越来越清楚,言说的这个主体是超越自我的。

1
Let us begin again at the acme of the specimen dream of Irma’s injection. In so
far as it continues the quest of the previous day, the dream’s quest leads to the
gap, to this open mouth at the back of which Freud sees this terrifying,
composite image which we compared to the revelation of the Medusa’s head.

让我们再一次从「艾玛的注射」的典型的梦的高潮开始。因为它继续前一天的追求,这个梦的追求导致这个差距,导致这个张开的嘴巴。在这个张开的嘴巴背后,弗洛伊德看到这个可怕的组合意象,我们可将它比喻为美杜莎的蛇髮的头所给予的启示。

This dream is not unique in this respect. Those who participated in my
seminars the year before they were held here may recall the singular character
of the Wolfman’s dream, of which it could be said that it has, over the whole of
the analysis of this case, a function analogous to the acme which we discern in
the dream of Irma’ s injection.

这个梦在这方面并不算是独特。在此举行的前一年,参加我的研讨班的那些人,可能回想起「狼人」的梦的这个独特的特性。关于这个梦,我们能够说,在这个个案的整个分析过程,狼人的梦拥有一个功用,类似于我们在艾玛的梦,我们觉察的高潮。

In fact, it enters into account after a long period of analysis, the very intellectualised – a term which isn’t in the text but which corresponds well to what Freud means – character of which Freud himself notes, as a kind of analytical game, which nonetheless constitutes an authentic quest on the part of the subject, but for a very long time remains at the surface, as if inoperative.

事实上,这个梦经过长时期的精神分析后,开始被书写下来。它具有弗洛伊德自己注意到的知识化的特性。这一个术语并不是在文本里,而是相当吻合弗洛伊德的意思,作为一种精神分析的遊戏。可是,这个精神分析遊戏形成一种真诚的追寻,在主体这方面。但是长久以来,它始终保持在表面,好像没有运作。

It is a stagnant analysis which promises to be interminable, when at last the dream appears, reactivated by a specific occasion in the life of the subject. and its great importance derivtng from having been repeated many times over. from a given epoch in childhood on.

这是一个停滞的精神分析,看起来很冗长,当最后梦出现了,在主体的生活里,受到一个明确的场合的激发。由于从童年的某个时刻开始,曾经一再地被重复而获得它的重要性。

What is this dream? It is the apparition. through a suddenly opened window.
of the sight of a large tree. on whose branches wolves are perched. In the dream and in the drawing which the subject has bequeathed to us. which Freud reproduced. they are sufficiently enigmatic for us legitimately to wonder if they are really wolves. for they have distinctive fox tails. which we have formerly paused over to discuss.

这个梦是什么呢?这是一个魅影,通一个突然打开的窗户,有一棵大树的景象。狼群栖居在大树的树枝上。在梦里及在主体留给我们的图画里。弗洛伊德将这幅图画复制。这些狼群是足够的谜团,很有理由让我们想要知道,它们是否真的是狼。因为它们拥有明显的狐狸的尾巴。对于这些狐狸的尾巴,我们以前曾经停下来讨论它们。

As you know. this dream turns out to be extremely rich. and the associations it triggers will lead Freud and his subject to nothing less than to the discovery. purely posited,reconstructed. of the primal scene.

众所周知,这个梦结果具有丰富内涵。它触发的联想将引导弗洛伊德跟他的主体到达,实实在在就是这个原初场景的发现,它单纯地被提出,而且重新建构。

The primal scene is reconstructed from the cross-checking which takes place
in the course of analysis. it isn’t relived. Nothing emerges in the memory of the
subject – we will have to ask ourselves about this term memory – which might
lead to talking about the resurrection of the scene. but everything forces one to
the conviction that it did indeed happen in this way.

原初的场景重新被建构,从精神分析的过程所发生的交叉比对。这个梦并没有被重温。在主体的记忆里,没有东西出现。我们将必须询问我们自己关于「记忆」这个术语。记忆可能会导致谈论到这个场景的复活。但是每一样东西都强迫我们相信: 它确实是以这种方式发生。

So in this respect there’s a far more significant gap between this scene and what the subject sees in the dream than the normal distance between the latent content and the manifest content of a dream.

所以在这方面,在这个场景与主体在梦里所看见的之间,有一个更重要的差距,远超过梦的潜在内容与明显内容之间的正常距离。

And yet. in both cases. we have a fascinating vision. Which for a time suspends the subject in a state of captivation in which he loses himself. To Freud. the vision of the dream seems like the reversal of the fascination of the gaze.

可是,在两种情况,我们都有一个令人著迷的景象。有一阵子,这个景象悬置主体,处于他迷失他自己的著迷状态。对于弗洛伊德而言,这个梦的景象似乎就像凝视的著迷的倒转。

It is in the gaze of these wolves, so anxiety-provoking in the account of it given by the dreamer. that Freud sees the equivalent of the fascinated gaze of the infant confronted with the scene which profoundly marked him in the imaginary and redirected his entire instinctual life.

就在这些狼群的凝视里,由作梦者给予的描述如此地引人焦虑,以致于弗洛伊德看到婴儿面临这个场景的著迷的凝视的相等物。这个场景深深地标示他在想象界,并且重新引导他的整个的本能的生活。

We find there something like a unique and decisive revelation of the subject, in which an indefinite something that is unsayable is concentrated, in which the subject is lost for a moment, blown up. As in the dream of Irma’s injection, the subject decomposes, fades away, dissociates into its various egos.

我们在那里发现到某件像是主体的一个独特而决定性的启示。在那个启示里,一个不明确的没有被说出来的东西,受到专注。在那里,主体迷失一阵子。如同在艾玛的注射的梦里,主体瓦解,隐退,融化成为它的各种自我。

Similarly, after the dream of the Wolfman, we witness the real start of the analysis, which makes possible the dissociation inside the subject of a personality which is so singularly composite that it makes for the originality of the style of the case.

同样地,在狼人的梦之后,我们见证到精神分析的真实的开始。这让一个人格的主体内部的瓦解成为可能。这个人格是如此独特地组合,以致于它朝向具有个案风格的独创性。

As you know, the problems left outstanding by this analysis were to be so serious that in the aftermath it could degenerate into psychosis. As I pointed out to you. one can ask whether the latter wasn’t linked to the manoeuvrings of the analysis.

众所周知,这个精神分析凸显这些问题的重要性。这些问题应该是如此的严重,以致于有它的后遗症,它可能恶化成为精神病。如我跟你们指出1,我们能够询问,后者是否跟精神分析的操控有关系。

雄伯译
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