拉康《精神分析伦理学》 英译中 选译
The Ethics of Psychoanalysis
The Seminar of Jacques Lacan: Book VII
8 The Object and The Thing
We must return now to the meaning of sublimation as Freud attempts to defind it for us.
He attaches sublimation to the Triebe as such, and that's what makes its theorization difficult for psychoanalysts.
Sublimation，Freud tells us, involves a certain form of the Tried, a word that is improperly translated as " instincts," but that one should translate strictly as "drives-or as "drifts" sa as to mark the fact the Trieb is deflected from what he calls its Ziel, its aim.
我们必需回到弗洛伊德尝试给我们定义的这个关于升华的意义。
他把升华依附在本能，这就给一些精神分析学家造成了一种理论上的难度。
弗洛伊德告诉我们，升华涉及到一种本能的绝对形式，本能，一个被不太恰当地译成"本能”的词，但却应该译成“性驱力或者趋向”比较严谨一些。所以，这就使得事实上，本能偏移了他所称呼的目标。
Sublimation is represented as distinct from that economy of substitution in which the repressed drive is usually satisfied. A symptom is the return by means of signifying substistution of that which is at the end of the drive in the form of an aim. It is here that the function of the signifier takes on its full meanning,for it is impossible without references to that function to distinguish the return of the repressed from sublimation as a potential mode of satisfaction of the drive. It is a paradoxical fact that drive is able to find its aim elsewhere than in that which is its aim---without its being a question of the signifying sublimation that constitutes the overdetermined structure, the ambiguity, and the double causality, of the symptom as compromise formation.
被压抑的性驱力，通常会通过一种经济性的替代物获得满足，而升华与其有明显的不同。性驱力的终点在目标的形式中，以通过指代替代物来达成症状的反转。也就是在这儿，信号物显示出它全部意义。因为如果没有参考通过区分其压抑的反转和作为一种性驱力的满足的潜在模式，这几乎是不可能进行的。如果不存在指涉升华这么一个构成高估的结构性问题，含糊其辞的，具有双关含义的，作为一种折衷的构成物，那么一个矛盾的事实在于，性驱力可以在其他地方找到它的目标，这比找到它本身的目的更甚。
The Seminar of Jacques Lacan: Book VII
8 The Object and The Thing
We must return now to the meaning of sublimation as Freud attempts to defind it for us.
He attaches sublimation to the Triebe as such, and that's what makes its theorization difficult for psychoanalysts.
Sublimation，Freud tells us, involves a certain form of the Tried, a word that is improperly translated as " instincts," but that one should translate strictly as "drives-or as "drifts" sa as to mark the fact the Trieb is deflected from what he calls its Ziel, its aim.
我们必需回到弗洛伊德尝试给我们定义的这个关于升华的意义。
他把升华依附在本能，这就给一些精神分析学家造成了一种理论上的难度。
弗洛伊德告诉我们，升华涉及到一种本能的绝对形式，本能，一个被不太恰当地译成"本能”的词，但却应该译成“性驱力或者趋向”比较严谨一些。所以，这就使得事实上，本能偏移了他所称呼的目标。
Sublimation is represented as distinct from that economy of substitution in which the repressed drive is usually satisfied. A symptom is the return by means of signifying substistution of that which is at the end of the drive in the form of an aim. It is here that the function of the signifier takes on its full meanning,for it is impossible without references to that function to distinguish the return of the repressed from sublimation as a potential mode of satisfaction of the drive. It is a paradoxical fact that drive is able to find its aim elsewhere than in that which is its aim---without its being a question of the signifying sublimation that constitutes the overdetermined structure, the ambiguity, and the double causality, of the symptom as compromise formation.
被压抑的性驱力，通常会通过一种经济性的替代物获得满足，而升华与其有明显的不同。性驱力的终点在目标的形式中，以通过指代替代物来达成症状的反转。也就是在这儿，信号物显示出它全部意义。因为如果没有参考通过区分其压抑的反转和作为一种性驱力的满足的潜在模式，这几乎是不可能进行的。如果不存在指涉升华这么一个构成高估的结构性问题，含糊其辞的，具有双关含义的，作为一种折衷的构成物，那么一个矛盾的事实在于，性驱力可以在其他地方找到它的目标，这比找到它本身的目的更甚。
