Psychoses 170
Psychoses 170
精神病
Jacques Lacan
雅克、拉康
XII 第七章
A TRAUMATIC HYSTERIA
一位创伤的歇斯底里症
The manifestation of the subject's symptoms is dominated by those relational
elements that in an imaginary way colour his relations with objects.
One can recognize in them an anal relation, or a homosexual relation, or this
or that, but these very elements are caught up in the question that arises -
Am I or am I not someone capable of procreating? This question is obviously
located at the level of the Other, insofar as integration into sexuality is tied
to symbolic recognition.
主体的这些病症的证明,受到那些现关的因素支配,以一个想象的方式,这些因素扭曲他跟客体的关系。我们能够在它们身上体认出一个肛门的关系,或是同性恋的关系,或是这个,或是那个。但是这些因素被套陷在产生的这个问题--「我是,或我不是某个能够生育的人吗?」这个问题显而易见地被定位在大他者的层次,因为跟性的合并,跟符号界的体认息息相关。
If the recognition of the subject's sexual position is not tied to the symbolic
apparatus, then nothing remains for analysis, Freudianism, but to disappear
- it means absolutely nothing. The subject finds his place in a preformed
symbolic apparatus that institutes the law in sexuality. And this law no longer
allows the subject to realize his sexuality except on the symbolic plane. This
is what the Oedipus complex means, and if analysis didn't know this, it would
have discovered absolutely nothing.
假如主体的性的关系不是跟符号界的工具息息相关,那么对于弗洛伊德学派的精神分析,除了消失以外,没有剩下什么问题---它绝对没有什么意义。主体发现他的位置,在一个预先被铸成形状的符号界的工具里,这个工具形成性的法则。这个法则不再容许主体体认出他的性,除了在符号界的层次。这就是伊底普斯情结的意义。假如精神分析不知道这个,它本来会什么东西都没有发现。
What is at issue for our subject is the question - What am I?, or Am /?, a relation of being, a fundamental signifier. It is to the extent that this question was aroused as symbolic, and not reactivated as imaginary, that the decompensation of his neurosis was triggered and his symptoms became organized.
对于我们的主体,受到争议的是这个问题: 「我是什么?或是我存在吗?」这是一个生命实存的关系,一个基本的能指。这个问题被提出作为符号界,而不是被重新激发作为相象界,他的神经症的瓦解被触发,他的病征变成条理化。
Whatever their qualities, their nature, the material from which they are borrowed,
his symptoms have the value of being a formulation, a reformulation, or even an insistence, of this question.
它们的特质,它们的特性,它不被借用的这个材料,他的病征,都拥有这个价值:这个问的说明,再说明,或者坚持。
This key is not sufficient on its own. It is confirmed by elements of his past life which retain all their significance for the subject. One day he managed, while hiding, to observe a woman from the neighborhood of his parents who was uttering these endless groans. He came upon her writhing about, her legs in the air. He knew what was going on, especially as she was unable to give birth and the doctor had to intervene and carry the infant off in a bag, in pieces, which was all that could be removed.
这个解答自身并不充分。它被它过去的生活的这些要素证实,这些要素保留他们的意义给主体。有一天在隐藏的时刻,他从他的父母的附近,成功地观察到一个女人表达这些无穷尽的抱怨。他偶遇到她的动作,双脚上扬。他知道什么事情正在进行,特别是当她不能个生育,医生必须介入,将这个婴儿破碎地放在袋子里带走。那是一切能够被移走的东西。
Moreover, the feminized character of the subject's discourse is so immediately
noticeable that when our analyst acquaints the subject with its major elements, he obtains from him this remark which the doctor who examined him had made to his wife - / fail to see what’s wrong with him. It seems that if he were a woman I should understand him much better.
而且,主体的论述的女性化的特性,立刻被注意到,当我们精神分析让主体熟悉到它的主要因素。他从他那里获得这个谈论。检查他的医生对他的妻子发表这个谈论:「我看不出他有什么毛病。似乎,假如他是位女人,我应该还更能了解他。」
He perceived the significant aspect, but he didn't perceive - for the simple reason that he didn't have the analytic apparatus, which is only conceivable in the register of the
structurations of language - that all this is only material, favorable material admittedly, that the subject uses for expressing his question. Any other could have been used just as easily, in order to express what is beyond any relation, current or not current, a Who am I? a man or a woman? and Am I capable of procreating?
他感觉到这个重要的层面,但是他并没有感觉—因为这个简单的理由,他并没有拥有精神分析的工具。那仅是在语言的结构的铭杰里被构想。所有这一切仅是材料,有利的材料,虽然主体使用这些材料来表达他的问题。任何其他一种材料本来都能够同样容易地被使用,为了表达超越任何关系的东西,不论是目前或不是目前的关系:「我的谁?男人或是女人?我能够生育吗?」
Once one holds this clue, the subject's entire life is reorganized from its point of view. One mentions his anal preoccupations, for example. But what does the interest he brings to his excrement revolve around? Around the question of whether in his excrement there may be fruit seeds still capable of growing if they're buried in the ground.
一旦我们掌握这个线索,主体的整个一生被重新体认,从它的观点。譬如,我们提到他专注于他的肛门。但是他对他的排粪的興趣环绕着什么旋转?环绕着在他的排粪,是否有成果的种种依旧能够生长,即使它们被埋在地底下?
The subject has one great ambition, which is to be involved in raising chickens and, more particularly, in the marketing of eggs. He is interested in all sorts of botanical questions, all centered on germination. One may even say that a whole series of accidents that happened to him during his job as tram conductor is tied to the dismembering of the child he witnessed. This is not the ultimate origin of the subject's question, but it is a particularly expressive one.
主体拥一个大的企图心,这个企图心应该被牵涉到养鸡。更加特别地,牵涉到鸡蛋的贩售。他对于各种的生物的问题感到興趣,各种集中于种子萌芽的问题。我们甚至可能说,整个系列的例外发生在他的身上,在他作为电车车掌,这跟他见证到底小孩的肢解有关系。这并不是主体的问题的最后起源,而是一个特别生动的问题。
Let's finish where we began, with the last accident. He fell from the tram which for him had become a significant machine, he fell down, he delivered himself. The sole theme of a pregnancy fantasy dominates, but in what way?
让我们以这个最后的意外,完成我们开始的部分。他从电车摔下来,对于他而言,这个电车已经变成是一个重要的机器。他摔下来,他把自己送出去。怀孕幻想的仅有的主题支配一切,但是以怎样的方式?
As a signifier - the context makes this clear - of the question of his integration into the virile function, into the function of the father. It may be noted that he contrived to marry a woman who already had a child and with whom he could only ever have inadequate relations.
作为一个能指—内涵表达很清楚—他被合并到精子生命力的功用,合并到父亲的功用。可能被注意到的是,他计谋跟一位已经拥有小孩的女人结婚,他跟这个女人仅有不适当的关系。
The problematic nature of his symbolic identification underlies any possible
understanding of the observation. Everything that's said, expressed, gestured, manifested, assumes its sense only as a function of a response that has to be formulated concerning this fundamentally symbolic relation – Am I a man or am I a woman?
他对符号界的认同的问题的特性,作为观察到可能的了解到基础。每一件被说,被表达,被表现动作,被证明的东西,都具有它的意义,作为一种回应的功用。这个回应必须被说明,关于这个基本上是符号界的关系---「我是男人?还是我是女人?」
When I set things out for you like this, you can't fail to compare it with what I emphasized in the case of Dora. Where does she end up in fact, if not confronted by a fundamental question on the subject of her sex? Not on what sex she is, but What is it to be a woman? Dora's two dreams are absolutely transparent in this respect - one speaks of nothing else, What is it to be a woman? and specifically, What is a feminine organ? Notice that here we find ourselves before something odd - the woman wonders about what it is to be a woman, just as the male subject wonders about what it is to be a woman.
当我像这样跟你们铺陈事情,你们一定会将它跟我在朵拉的个案所强调的内容比较。事实上,她的结局会是如何?难道不就是面临一个基本的问题,对于她作为性的主体?不是有关她是什么性别, 而是「成为女人是什么」的问题?这两个梦在这方面绝对是透明的—我们谈论的不是别的,而是这个:「成为女人是什么样子?」明确地说,「女性的器官是什么?」请注意到,在此,我们发现我们自己处于某件奇怪的东西面前:这个女人想要知道有关成为女人是什么,正如男性的主体想要知道有关成为女人是什么。
We shall take things up from there next time. We shall highlight the dissymmetries
that Freud always stressed in the Oedipus complex, which confirm the distinction between the symbolic and the imaginary that I have taken up today.
下一次,我们将会从那里探讨事情。我们将会强调弗洛伊德在伊底普斯情结老是强调的不均称是什么。这证实我今天曾经从事的符号界与想象界之间的这个区别。
For the woman, the realization of her sex is not accomplished in the Oedipus
complex in a way symmetrical to that of the man's, not by identification with the mother, but on the contrary by identification with the paternal object, which assigns her an extra detour. Freud always stuck by this conception, whatever people, women particularly, have since tried to do to re-establish the symmetry.
对于这个女人,她的性别的体现,并没有在伊底普斯情结被完成。以某种方式,她对于性别的体现,是跟这个男人的性别的体现均称,而不是认同于母亲。相反地,他认同于父亲的客体,这指定给她一个额外的迂迴。弗洛伊德总是被这个观念困扰:不论任何人,特别是女人,从此以后都曾尝试重新建立这个均称。
But the disadvantage the woman finds herself in with respect to access to her own sexual identity, with respect to her sexualization as a woman, is turned to her advantage in hysteria owing to her imaginary identification with the father, who is perfectly accessible to her, particularly by virtue of his position in the composition of the Oedipus complex. For the man, on the other hand, the path is more complex.
14 March 1956
但是这位女人发现她自己处于的不利地位,关于获得她自己的性的认同,关于她的作为女人的性化,被转向她在歇斯底里症的利益,由于她在想象界跟父亲的认同。她非常能够接近父亲,特别是凭借他组成伊底普斯情结的立场。在另一方面,对于这个男人,这个途径更加地复杂。
1956年3月14日
雄伯译
32hsiung@pchome.com.tw
http://springhero.wordpress.com
精神病
Jacques Lacan
雅克、拉康
XII 第七章
A TRAUMATIC HYSTERIA
一位创伤的歇斯底里症
The manifestation of the subject's symptoms is dominated by those relational
elements that in an imaginary way colour his relations with objects.
One can recognize in them an anal relation, or a homosexual relation, or this
or that, but these very elements are caught up in the question that arises -
Am I or am I not someone capable of procreating? This question is obviously
located at the level of the Other, insofar as integration into sexuality is tied
to symbolic recognition.
主体的这些病症的证明,受到那些现关的因素支配,以一个想象的方式,这些因素扭曲他跟客体的关系。我们能够在它们身上体认出一个肛门的关系,或是同性恋的关系,或是这个,或是那个。但是这些因素被套陷在产生的这个问题--「我是,或我不是某个能够生育的人吗?」这个问题显而易见地被定位在大他者的层次,因为跟性的合并,跟符号界的体认息息相关。
If the recognition of the subject's sexual position is not tied to the symbolic
apparatus, then nothing remains for analysis, Freudianism, but to disappear
- it means absolutely nothing. The subject finds his place in a preformed
symbolic apparatus that institutes the law in sexuality. And this law no longer
allows the subject to realize his sexuality except on the symbolic plane. This
is what the Oedipus complex means, and if analysis didn't know this, it would
have discovered absolutely nothing.
假如主体的性的关系不是跟符号界的工具息息相关,那么对于弗洛伊德学派的精神分析,除了消失以外,没有剩下什么问题---它绝对没有什么意义。主体发现他的位置,在一个预先被铸成形状的符号界的工具里,这个工具形成性的法则。这个法则不再容许主体体认出他的性,除了在符号界的层次。这就是伊底普斯情结的意义。假如精神分析不知道这个,它本来会什么东西都没有发现。
What is at issue for our subject is the question - What am I?, or Am /?, a relation of being, a fundamental signifier. It is to the extent that this question was aroused as symbolic, and not reactivated as imaginary, that the decompensation of his neurosis was triggered and his symptoms became organized.
对于我们的主体,受到争议的是这个问题: 「我是什么?或是我存在吗?」这是一个生命实存的关系,一个基本的能指。这个问题被提出作为符号界,而不是被重新激发作为相象界,他的神经症的瓦解被触发,他的病征变成条理化。
Whatever their qualities, their nature, the material from which they are borrowed,
his symptoms have the value of being a formulation, a reformulation, or even an insistence, of this question.
它们的特质,它们的特性,它不被借用的这个材料,他的病征,都拥有这个价值:这个问的说明,再说明,或者坚持。
This key is not sufficient on its own. It is confirmed by elements of his past life which retain all their significance for the subject. One day he managed, while hiding, to observe a woman from the neighborhood of his parents who was uttering these endless groans. He came upon her writhing about, her legs in the air. He knew what was going on, especially as she was unable to give birth and the doctor had to intervene and carry the infant off in a bag, in pieces, which was all that could be removed.
这个解答自身并不充分。它被它过去的生活的这些要素证实,这些要素保留他们的意义给主体。有一天在隐藏的时刻,他从他的父母的附近,成功地观察到一个女人表达这些无穷尽的抱怨。他偶遇到她的动作,双脚上扬。他知道什么事情正在进行,特别是当她不能个生育,医生必须介入,将这个婴儿破碎地放在袋子里带走。那是一切能够被移走的东西。
Moreover, the feminized character of the subject's discourse is so immediately
noticeable that when our analyst acquaints the subject with its major elements, he obtains from him this remark which the doctor who examined him had made to his wife - / fail to see what’s wrong with him. It seems that if he were a woman I should understand him much better.
而且,主体的论述的女性化的特性,立刻被注意到,当我们精神分析让主体熟悉到它的主要因素。他从他那里获得这个谈论。检查他的医生对他的妻子发表这个谈论:「我看不出他有什么毛病。似乎,假如他是位女人,我应该还更能了解他。」
He perceived the significant aspect, but he didn't perceive - for the simple reason that he didn't have the analytic apparatus, which is only conceivable in the register of the
structurations of language - that all this is only material, favorable material admittedly, that the subject uses for expressing his question. Any other could have been used just as easily, in order to express what is beyond any relation, current or not current, a Who am I? a man or a woman? and Am I capable of procreating?
他感觉到这个重要的层面,但是他并没有感觉—因为这个简单的理由,他并没有拥有精神分析的工具。那仅是在语言的结构的铭杰里被构想。所有这一切仅是材料,有利的材料,虽然主体使用这些材料来表达他的问题。任何其他一种材料本来都能够同样容易地被使用,为了表达超越任何关系的东西,不论是目前或不是目前的关系:「我的谁?男人或是女人?我能够生育吗?」
Once one holds this clue, the subject's entire life is reorganized from its point of view. One mentions his anal preoccupations, for example. But what does the interest he brings to his excrement revolve around? Around the question of whether in his excrement there may be fruit seeds still capable of growing if they're buried in the ground.
一旦我们掌握这个线索,主体的整个一生被重新体认,从它的观点。譬如,我们提到他专注于他的肛门。但是他对他的排粪的興趣环绕着什么旋转?环绕着在他的排粪,是否有成果的种种依旧能够生长,即使它们被埋在地底下?
The subject has one great ambition, which is to be involved in raising chickens and, more particularly, in the marketing of eggs. He is interested in all sorts of botanical questions, all centered on germination. One may even say that a whole series of accidents that happened to him during his job as tram conductor is tied to the dismembering of the child he witnessed. This is not the ultimate origin of the subject's question, but it is a particularly expressive one.
主体拥一个大的企图心,这个企图心应该被牵涉到养鸡。更加特别地,牵涉到鸡蛋的贩售。他对于各种的生物的问题感到興趣,各种集中于种子萌芽的问题。我们甚至可能说,整个系列的例外发生在他的身上,在他作为电车车掌,这跟他见证到底小孩的肢解有关系。这并不是主体的问题的最后起源,而是一个特别生动的问题。
Let's finish where we began, with the last accident. He fell from the tram which for him had become a significant machine, he fell down, he delivered himself. The sole theme of a pregnancy fantasy dominates, but in what way?
让我们以这个最后的意外,完成我们开始的部分。他从电车摔下来,对于他而言,这个电车已经变成是一个重要的机器。他摔下来,他把自己送出去。怀孕幻想的仅有的主题支配一切,但是以怎样的方式?
As a signifier - the context makes this clear - of the question of his integration into the virile function, into the function of the father. It may be noted that he contrived to marry a woman who already had a child and with whom he could only ever have inadequate relations.
作为一个能指—内涵表达很清楚—他被合并到精子生命力的功用,合并到父亲的功用。可能被注意到的是,他计谋跟一位已经拥有小孩的女人结婚,他跟这个女人仅有不适当的关系。
The problematic nature of his symbolic identification underlies any possible
understanding of the observation. Everything that's said, expressed, gestured, manifested, assumes its sense only as a function of a response that has to be formulated concerning this fundamentally symbolic relation – Am I a man or am I a woman?
他对符号界的认同的问题的特性,作为观察到可能的了解到基础。每一件被说,被表达,被表现动作,被证明的东西,都具有它的意义,作为一种回应的功用。这个回应必须被说明,关于这个基本上是符号界的关系---「我是男人?还是我是女人?」
When I set things out for you like this, you can't fail to compare it with what I emphasized in the case of Dora. Where does she end up in fact, if not confronted by a fundamental question on the subject of her sex? Not on what sex she is, but What is it to be a woman? Dora's two dreams are absolutely transparent in this respect - one speaks of nothing else, What is it to be a woman? and specifically, What is a feminine organ? Notice that here we find ourselves before something odd - the woman wonders about what it is to be a woman, just as the male subject wonders about what it is to be a woman.
当我像这样跟你们铺陈事情,你们一定会将它跟我在朵拉的个案所强调的内容比较。事实上,她的结局会是如何?难道不就是面临一个基本的问题,对于她作为性的主体?不是有关她是什么性别, 而是「成为女人是什么」的问题?这两个梦在这方面绝对是透明的—我们谈论的不是别的,而是这个:「成为女人是什么样子?」明确地说,「女性的器官是什么?」请注意到,在此,我们发现我们自己处于某件奇怪的东西面前:这个女人想要知道有关成为女人是什么,正如男性的主体想要知道有关成为女人是什么。
We shall take things up from there next time. We shall highlight the dissymmetries
that Freud always stressed in the Oedipus complex, which confirm the distinction between the symbolic and the imaginary that I have taken up today.
下一次,我们将会从那里探讨事情。我们将会强调弗洛伊德在伊底普斯情结老是强调的不均称是什么。这证实我今天曾经从事的符号界与想象界之间的这个区别。
For the woman, the realization of her sex is not accomplished in the Oedipus
complex in a way symmetrical to that of the man's, not by identification with the mother, but on the contrary by identification with the paternal object, which assigns her an extra detour. Freud always stuck by this conception, whatever people, women particularly, have since tried to do to re-establish the symmetry.
对于这个女人,她的性别的体现,并没有在伊底普斯情结被完成。以某种方式,她对于性别的体现,是跟这个男人的性别的体现均称,而不是认同于母亲。相反地,他认同于父亲的客体,这指定给她一个额外的迂迴。弗洛伊德总是被这个观念困扰:不论任何人,特别是女人,从此以后都曾尝试重新建立这个均称。
But the disadvantage the woman finds herself in with respect to access to her own sexual identity, with respect to her sexualization as a woman, is turned to her advantage in hysteria owing to her imaginary identification with the father, who is perfectly accessible to her, particularly by virtue of his position in the composition of the Oedipus complex. For the man, on the other hand, the path is more complex.
14 March 1956
但是这位女人发现她自己处于的不利地位,关于获得她自己的性的认同,关于她的作为女人的性化,被转向她在歇斯底里症的利益,由于她在想象界跟父亲的认同。她非常能够接近父亲,特别是凭借他组成伊底普斯情结的立场。在另一方面,对于这个男人,这个途径更加地复杂。
1956年3月14日
雄伯译
32hsiung@pchome.com.tw
http://springhero.wordpress.com
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