幸福的要求与精神分析的展望
作者: LACAN / 11772次阅读 时间: 2017年12月22日
来源: 雄伯 译
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Here we can take the question even further. Is it the same shadow that isrepresented by the human body; is it this same image that constitutes a barrierto the Other-thing that lies beyond?心理学空间8Jf,]?g&h Q

;j/r1g Mj+m#n \0在此我们能够更加深入探讨这个问题。这难道不是跟人类身体所被代表是相同的阴影吗?这难道不是相同的意象,构成位于超验的大他者的物象的阻碍吗?心理学空间a(b5T4N7{X&Ji

+vH `0S*i/J0That which lies beyond is not simply the relationship to the second deathor, in other words, to man to the extent that language demands of him thathe realize the following, namely, that he is not. There is also the libido, thatis to say, that which at fleeting moments carries us beyond the encounter thatmakes us forget it. And Freud was the first to articulate boldly and powerfullythe idea that the only moment of jouissance that man knows occurs atthe site where fantasms are produced, fantasms that represent for us the samebarrier as far as access to jouissance is concerned, the barrier where everythingis forgotten.

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超验的那个物象不仅是跟二次死亡跟人的关系。或换句话说,甚至语言要求他,他应该实践以下,也就是说,他并没有生命实存。也还有这个力比多,换句话说,在瞬间的时刻,它带领我们超越让我们忘记它的这个遭遇。弗洛依德是第一位大胆而且有力地表达这个观念的人。人所知道的欢爽的唯一的时刻,发生在幻景被产生的这个地点,这些幻景呈现给我们相同的阻碍。就进入欢爽而言,在那个阻碍那里,一切事情都被忘记。心理学空间V6]U'vU

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I should like to introduce here, as a parallel to the function of the beautiful,another function. I have named it on a number of occasions without emphasizingit particularly, but it seems to me essential to refer to it here. It is withyour permission what I shall call Αιδώς or, in other words, a sense of shame.The omission of this barrier, which prevents the direct experience of thatwhich is to be found at the center of sexual union, seems to me to be at theorigin of all kinds of questions that cannot be answered, including notablythe matter of feminine sexuality, which is a subject that is on the agenda ofour research activities - though I am not responsible for that.

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"G4[JqkgN~8c;a0我想要在此介绍另外一种功用,作为美的功用的对比。我曾经在许多场合提到它,并没有特别强调。但是我觉得在此提到它是必要的。假如你们容许的话,容我这个拉丁字,称为是羞愧的感觉。这个阻碍阻挡我们无法直接经验到在性的结合的中心,应该被发现的东西。我觉得这种阻碍的的省略,是各种无法被回答的问题的起源,特别是包括女性的性的事情。那是一个主题处于我们研究活动议程,虽然我并不是它的负责人。

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Kkcg_ wLVQ,B(~0The end of Antigone offers us the substitution of some bloody image ofsacrifice that is realized in the mystical suicide. Clearly, beyond a certainpoint we do not know what goes on in Antigone's tomb. Everything pointsto the fact that what occurs there takes place as a crisis of μα via - Antigoneattains the same level as that at which both Ajax and Hercules perish. I won'ttake up the question of Oedipus's end.心理学空间TvI,FHa2V

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安提贡尼的结局。提供给与我们某种流血的牺性的意象的替代。那种牺牲在神秘的自杀里被实现。显而易见地,超越某个点,我们并不知道在安提贡尼的坟墓,发生什么事情。每件事情都指向这个事实:发生在那里的事情,是作为羞愧的危机发生。安提贡尼获得跟阿杰克与赫丘勒斯的毁灭的相同的层次。我就不再重叙伊狄浦斯结局的问题。

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In this connection I have found no better a source than the Heracliteanaphorisms that we owe to the denunciatory references of Saint Clement ofAlexandria - he found in mem the sign of pagan abominations. I have retaineda small fragment that says, ei μή yap Διονύσωι ΪΙομιτήν e-ηοιόϋντο καινμνεον αίσμα, "clearly, if they did not organize processions and feasts toDionysos accompanied by the singing of hymns" - and it is here that theambiguity begins—αίδοίοισιν αναιδέστατα Εΐργασίάν - what would theyperform? the most disrespectful of homages to something shameful." That isin a sense one way of reading it. And, Heraclites goes on, Hades and Dionysosare the same thing to the extent that both of them μαίνονται., they entera state of delirium and start to perform like hyenas. The reference is to bacchicprocessions that are linked to the appearance of all manner of forms of trance.You should realize that Heraclites didn't at all like extreme religious ceremoniesand had no sympathy for ecstacy - a lack of sympathy that is verydifferent from that of a Christian or a rationalist. And he leads us up to thepoint where he says that if it weren't a reference to Hades or a ceremony ofecstacy, it would be nothing more than an odious phallic ceremony, an objectof disgust.心理学空间}7M UJ QJsVnq

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关于这点,我找不到比赫拉克利图的警语,更加宝贵的资源。我们都将这些警语归功于亚历山大的圣科利门的抨击的指称。他在它们里面发现异教徒邪恶的迹象。我曾经保留一个片段,内容是说「显而易见,假如他们没有对戴奥尼修斯组织这些行列与庆典,伴随着圣歌的歌咏」--就在这里,模糊暧昧出现了--「他们将会执行什么?」对于某件令人羞愧的事情,表示最轻蔑的致意」从某个意义来说,那是一种阅读它的方式。赫拉克利图继续写道,海地斯与戴奥尼修斯是相同的,他们两人甚至都进入狂喜的状态,开始像夜狼一样地表演。这指向酒神的行列,它们跟各种狂喜的形式的外表互相关联。

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Yet it isn't clear that one should rely on this translation. There is an obviousplay on words between αίδοίοσιν αναιδέστατα and "Αιδης, which meansinvisible. Αιδοία means the shameful parts, but it can also mean somethingrespectable and venerable. The term song isn't missing. In the end, in singingtheir praises with great pomp to Dionysos, the members of his sect donot really know what they are doing. Aren't Hades and Dionysos one and thesame thing?

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.kdc[/mx!a b3F0可是,我们是否应该依赖这个翻译,则是不清楚。这很明显是在玩弄文字遊戏。这两个拉丁字的意思是看不见。前者是令人羞愧的部分,但是它能够意味着某件令人肃然起敬的东西。歌这个术语则是没有失落。最后,在堂皇排场对戴奥尼修斯歌咏赞美时,他的党派的成员并没有确实知道,他们正在做些什么。海地斯与戴奥尼修斯难道不是相同的事情吗?

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It's a question that is also raised for us. Do the fantasm of the phallus andthe beauty of the human image find their legitimate place at the same level?Or is there, on the contrary, an imperceptible distinction, an irreducible difference,between them? The whole Freuthan enterprise has come up againstthat issue. At the end of one of his final papers, "Analysis Terminable andInterminable," Freud tells us that in the end the aspiration of the patientcollapses into an ineradicable nostalgia for the fact that there is no way hecan be the phallus, and that since he cannot be it, he can only have it in thecondition of the Penisneid in a woman or of castration in a man.

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我们也被提出一个问题。阳具的幻见于人类意象的美丽,在相同层次找到合法的地位吗?或是,相反地,它们中间有一个无法感知的区别,一个难以减少的差异?整个弗洛依的的精神分析曾经遭遇这个问题。在他的最后的其中一篇论文「终结与无法终结的精神分析」,弗洛依德告诉我们,最后,病人的渴望崩塌成为无法抹除掉怀旧,对于这个事实:他不可能成为这个阳具。因为他无法成为阳具,他仅能拥有它,在女人或被阉割的男人的「阳具妒忌」的情况。心理学空间.y"s5i ~^ |"H3v @

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That's something to remember whenever the analyst finds himself in the position of responding to anyone who asks him for happiness. The question of the Sovereign Good is one that man has asked himself since time immemorial, but the analyst knows that it is a question that is closed. Not only doesn't he have that Sovereign Good that is asked of him, but he also knows there isn't any. To have carried an analysis through to its end is no more nor less than to have encountered that limit in which the problematic of desire is raised.

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6DM}pp$R5s!n0有某件事情应该记住,每当精神分析家发现他自己处于这个立场,回应任何跟他要求快乐的人。统治性的善的问题,是自太古以来,人询问他自己的问题。但是精神分析家知道,这是一个封闭的问题。他不但没有被要求统治的善,而且他也知道,根本就没有任何统治的善。将精神分析执行到底,实实在在就是遭遇到那个极限。在那里,欲望的问题被提出。心理学空间?K&t-v E,K3b j

-_3G8mfS O0That this problematic is central for access to any realization of oneselfwhatsoever constitutes the novelty of the analysis. There is no doubt that inthe course of this process the subject will encounter much that is good forhim, all the good he can do for himself, in fact, but let us not forget what weknow so well because we say it everyday of our lives in the clearest of terms:he will only encounter that good if at every moment he eliminates from hiswishes the false goods, if he exhausts not only the vanity of his demands,given that they are all no more than regressive demands, but also the vanityof his gifts。

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无论是什么构成精神分析的新奇,对于接近自我的实现,这个难题会成为中心。无可置疑地,在这个过程的期间,主体会遭遭许多对他有益的东西。事实上,那是一切他能够替自己做的善,但是让我们不要忘记,我们清楚知道的东西。因为我们在我们的日常生活里,一清二楚地说到它。只有当他从他的愿望里减少这些虚假的善的每个时刻,他才会遭遇那个善。假如他不但耗尽他的要求的虚荣,考虑到它们仅仅都是倒退的要求,而且是天赋的虚荣。

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Psychoanalysis makes the whole achievement of happiness turn on the genitalact. It is, therefore, necessary to draw the proper consequences from this.It is doubtless possible to achieve for a single moment in this act somethingwhich enables one human being to be for another in the place that is bothliving and dead of the Thing. In this act and only at this moment, he maysimulate with his flesh the consummation of what he is not under any circumstances.But even if the possibility of this consummation is polarizing andcentral, it cannot be considered timely.心理学空间:^ V O(Y"d'w5u

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精神分析让快乐的成就转向性器官的行动。因此,这是必要的,从这里获得适当的结果。无可置疑,这是可能的,在这个行动的一瞬间,获得某件东西让一个人成为另外一个人,在「物象」的既是生者,也是亡者的地方。在这个行动,仅有在这个时刻,他可能用他的肉身模拟在任何情况下,并非他生命本质的高潮。但是即使这种高潮的可能性逐渐地是在极端与中心,它无法及时地被考虑。心理学空间iU\9E4AL U:u8P'i7|

YWh'G}4w0What the subject achieves in analysis is not just that access, even if it isrepeated and always available, but something else that through the transferencegives everything living its form - the subject, so to speak, counts thevote relative to his own law. This law is in the first place always the acceptanceof something that began to be articulated before him in previous generations,and which is strictly speaking Ate. Although this Ate does not alwaysreach the tragic level of Antigone's Ate, it is nevertheless closely related tomisfortune.心理学空间X ~/nyf\

JcN,e9L+V`{0主体在精神分析所获得的东西,并不仅是那种接近,即使它受到重复,并且总是可利用。但是某件其他东西,通过移情,赋予形式给每样活生生的东西。也就是说,主体计算相对于他自己的法则的票数。这个法则首先总是接纳某件开始在他前面几代被表达的东西。严格来说,就是Ate。虽然这个Ate 并未必总是到达安提贡尼的Ate的悲剧层次,它仍然是跟不幸的命运息息相关。心理学空间xf:WV%Ee$k2t6x1u

&e @~s4c.K4\ Tq0What the analyst has to give, unlike the partner in the act of love, is somethingthat even the most beautiful bride in the world cannot outmatch, thatis to say, what he has. And what he has is nothing other than his desire, likethat of the analysand, with the difference that it is an experienced desire.What can a desire of this kind, the desire of the analyst, be? We can sayright away what it cannot be. It cannot desire the impossible.

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@9z8x2^Gx-lbF e%[0不像爱的行动的伴侣,精神分析家所必需给予的东西,是即使是世界上最美丽的新娘都无法匹敌的东西。换句话说,他所拥有的东西。他所拥有的东西实实在在就是他的欲望。就像是分析者的欲望。差别的是,这是一个被经验过的欲望。这种的欲望,精神分析家的欲望可能会是什么?我们能够立刻说,它不可能欲望的东西。它不可欲望不可能界。心理学空间IAoUG;G

0`HW1Q k:F0I will give you an example of that in a compact definition, which an authormanaged to come up with before he disappeared, of a function that seemedto him to be essential in the dual relationship with the analyst, a relationshipthat exists to the extent that we respond to the demand of happiness, but that does not exhaust the analysis. This function, which is namely that of distance,is defined in the following terms: the gap between the way in whichthe subject expresses his instinctual "drives" and the way in which he wouldbe able to express them if the process of arranging and organizing them weren'tavailable.心理学空间BL2c$RDz:H+e"fF

'{Im2[hp0我将用简明的定义,给予你们有关它的一个例子。一位作者成功地获得这个简明定义,在他消失之前。关于在跟精神分析家的双重关系,他觉得是非常重要的功用。这种关系存在,甚至我们回应快乐的要求,但是那并没穷尽精神分析全部。这个功用,就是距离的功用。它被用以下的术语来定义:在主体表达他的本能的「冲动」的方式,与他能够表达它们的方式之间的差距,假如安排与组织它们的过程无法得到的话。心理学空间t1J&| WE

?({_!Lt z0In the light of my teaching, the truly aberrant and contradictory characterof such a formulation is apparent. If the instinct is the effect of the mark ofthe signifier on needs, their transformation as an effect of the signifier intosomething fragmented and panic-stricken that we call the drive, what cansuch a definition of distance mean?心理学空间R r%U8BID+v5DV9o

WD4k t$X$QV0从我的教学的观点,这样一种阐释的确实偏离与矛盾,显而易见的。假如本能就是这个能指面对需求时标记的影响,它们作为能指的影响,转变成为某件碎片化与惊慌失措的东西,我们称之为冲动。这样一个距离的定义能够意味着什么?心理学空间ei-ej+EVA

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In the same way, if the analyst's desire is an experienced desire, it is impossiblefor the analyst to agree to remain in the trap that is the desire to reducesuch a distance to nothing. The function of the analyst would essentially bethat of a "joiner" (un rappocher), as the same theoretician expresses it. Thesame fantasm is involved here, namely, that of the incorporation or ingestionof the phallic image to the extent that it is actualized in a relationship that isentirely governed by the imaginary. In that direction the subject can achievenothing but some form of psychosis or perversion, however mild its character,for the term "joiner" that is placed by the author concerned at the centerof the analytical dialectic does no more than reflect a desire of the analyst,whose nature the latter misperceives as a result of an inadequate theory of hisposition; it is the desire to draw closer to the point of being joined to the onewho is in his charge.

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同样地,假如精神分析家的欲望是被经验过的欲望,精神分析家不可能同意始终留在欲望的陷阱,将这样的距离减少到没有。精神分析的功用基本上是「加入者」的功用,如同相同的理论家表达它。相同的幻见在此被牵涉到,也就是说,阳具的意象被合并与消化的幻见,甚至它被实践在完全由想象界统辖的关系。朝著那个方向,主体能够获的仅仅就是某种的精神病或倒错症的形式,无论它的特性是多么温和。因为被有关作者放置的「加入者」这个术语,在精神分析辩证法的中心,仅仅就是反映精神分析家的欲望。后者误解精神分析家的特性,作为是他的立场的理论不够充分的结果。就是这个欲望,要更加靠近由他负责的分析者连接一块。

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"i)M1_$PY%T?T:~0One can only say of such an aspiration that it is pathetic in its naivete. Andone is only surprised that it could have been formulated other than as a dead endto be dismissed.

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我们仅能说到这样一个渴望,天真得令人哀怜。我们仅是感到惊讶,它竟然能够受到阐释,而不是作为是要排斥的僵局。

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That, then, is what I wanted to remind you of today, so as to indicate toyou the direction taken by our research on the subject of the beautiful and, Iwould add, the sublime. We haven't yet extracted from the Kantian definitionsof the sublime all the substance we might. The conjunction of this termwith that of sublimation is probably not simply an accident nor simply homonymic.心理学空间5Y~8y7eK:HW4b.`

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因此,那是我今天所想要提醒你们的东西,为了跟你们指示这个方向,我们研究主体的方向。研究美与崇高的主体,容我补充说。我们还没有从康德对崇高的定义,抽取所有我们可能获得的实体。这个术语跟崇高的术语的连接,可能不仅仅是意外,也不仅是同词异议。

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We will take up the question of this satisfaction next time for our profit;the promise of analysis grants no other.

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&] Bu%x HC z9V0June 22, 1960心理学空间o!r%Gm"G4q]a(j-w

+b)hM![9zJ0下次,我们将探究满足的这个问题,为了我们的利益,精神分析的承诺就是这个,没有别的。

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1960年6月22日 心理学空间Rl/KS-z:E!iw

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