精神分析中的侵凌性 4
精神分析中的侵凌性
雅克、拉康
THESIS IV
Aggressivity is the correlative tendency of a mode of
identification that we call narcissistic, and which
determines the formal structure of man’s ego and of the
register of entities characteristic of his world.
论点之四
侵凌性与我们所谓的自恋的认同模式的倾向息息相关。这个认同模式决定人的自我的正式结构,以及决定作为人的世界的特征的各种实体的铭记的结构。
The subjective experience of analysis immediately inscribes its results in concrete
psychology. Let us indicate simply what it brings to the psychology of the emotions by
showing the signification common to states as diverse as phantasmatic fear, anger, active
sorrow, or psychasthenic fatigue.
精神分析是主体性经验,在具体心理学,精神分析经验立即铭记它的结果。让我们仅是指出,精神分析经验对情感心理学的贡献。让我们揭示这些状态共通的这个意义。这些状态种类繁多,诸如幻想的恐惧、奋怒、涌动的悲伤、或是精神衰弱的疲乏。
To pass now from the subjectivity of intention to the notion of a tendency to
aggression is to make the leap from the phenomenology of our experience to
metapsychology.
现在,我们从意图的主体性,转而谈论到侵凌性倾向的观念。这等于是从我们精神分析经验的现象学,跳跃到元心理学。
But this leap manifests nothing more than a requirement of thought which, in order to
objectify the register of aggressive reactions, and given its inability to seriate this leap in
a quantitative variation, must understand it in a formula of equivalence. This is the use
we make of it in the notion of libido.
但是这种跳跃仅是证明思想有此要求。为了将侵凌性的各种反应的铭记客观化,并且考虑到这种客观化并无法用数量的变数,将这种跳跃排成系列,思想必须用类同的公式来理解它。在解释生命力比多的观念时,我们就是採用这种跳跃的方法。
The aggressive tendency proves to be fundamental in a certain series of significant
states of the personality, namely, the paranoid and paranoiac psychoses.
在人格的某种系列的重要的状况,譬如,类偏执狂与偏执狂精神病,倾凌性倾向证明是至关紧要。
In my work I have emphasized that one could co-ordinate by their strictly parallel
seriation the quality of the aggressive reaction to be expected from a particular form of
paranoia with the stage of mental genesis represented by the delusion that is symptomatic
of this same form. A relation that appears even more profound when – I have shown this
in the case of a curable form, self-punishing paranoia – the aggressive act resolves the
delusional construction.
在我的著作中,我曾经强调,我们能够凭借这些重要状况的严格并列的系列,将特别形态的类偏执狂,所能预期的侵凌性反应的性质,跟具有相同形态的病征的妄想症所代表的精神病因的阶段,彼此协调对照。当侵凌性的行动显示具有妄想症的结构时,它们之间有一层看起来甚至是更加深刻的关系—在自我惩罚的个案,这是可治疗的形态,我曾经揭示这个关系。
Thus the aggressive reaction is seriated in a continuous manner, from the sudden,
unmotivated outburst of the act, through the whole gamut of belligerent forms, to the cold
war of interpretative demonstrations, paralleled by imputations of noxiousness which, not
to mention the obscure kakon to which the paranoid attributes his alienation from all
living contact, rising in stages from a motivation based on the register of a highly
primitive organicism (poison), to a magical one (evil spells), a telepathic one (influence),
a lesional one (physical intrusion), an abusive one (distortion of intention), a
dispossessive one (appropriation of secrets), a profanatory one (violation of intimacy), a
juridical one (prejudice), a persecutive one (spying and intimidation), one involving
prestige (defamation and attacks on one’s honour), and revenge (damage and
exploitation).
因此,我将侵凌性的反应,用连续方式排成系列。从突然的,无缘无故的行为的爆发,到各式各样的好鬥的形态,到以示威作为说明的冷战。除外,还有各种诋毁身心的诬蔑。更不用说是,类偏执狂将自己与各种人际来往的疏离,归咎于含混的劣性反应(kakon)。这些诋毁身心的诬蔑,分成几个阶段,先是高度原始的有机体(毒药)的铭记为基础的动机,然后是魔法的动机(邪恶的符咒),灵异的动机(著魔),病变的动机(生理的侵人),凌虐的动机(变态的意图),剥夺财物的动机(秘密的侵占),亵渎的动机(亲密性的背叛),司法的动机(偏见),迫害的动机(侦查与恫吓),维护尊严的动机(诬蔑与攻击人的荣誉),以及报复(损害与剥削)。
I have shown that in each case this series, in which we find all the successive
envelopes of the biological and social status of the person, retains the original
organization of the forms of the ego and of the object, which are also affected by this
series in their structure, even to the spatial and temporal categories in which the ego and
the object are constituted, experienced as events in a perspective of mirages, as affections
with something stereotypical about them that suspends the workings of the ego/object
dialectic.
我曾经显示,在每个个案,这些系列保留自我与客体的形态的原先组织。在这个系列里,我们发现这个人的生物与社会层面,都连续性地被涵盖在内。在这个结构里,自我与客体的形态也受到这个系列的影响,甚至影响到空间与时间的范畴。在时空范畴里,自我与客体被形成,被经验,作为幻影视象的各种事件,作为某个典型风格的东西的各种情怀。这个典型风格的东西将自我与客体的辩证的运作悬置起来。
Janet, who demonstrated so admirably the signification of feelings of persecution as
phenomenological moments in social behaviour, did not explore their common character,
which is precisely that they are constituted by a stagnation of one of these moments,
similar in their strangeness to the faces of actors when a film is suddenly stopped in mid-action.
雅内,如此令人赞赏地证明,受到迫害的各种感觉的意义,作为社会行为的现象的时刻。他并没有探索被迫害的各种感觉的共同特性。这个共同特性确实就是,受到迫害的各种感觉,由社会行为的现象的其中一个时刻的停滞所形成。受到迫害的这些感觉的怪异,类似影片放映中途突然停顿的那些演员的脸孔。
Now, this formal stagnation is akin to the most general structure of human knowledge:
that which constitutes the ego and its objects with attributes of permanence, identity, and
substantiality, in short, with entities or ‘things’ that are very different from the Gestalten
that experience enables us to isolate in the shifting field, stretched in accordance with the
lines of animal desire.
现在,这个形式的停滞类似人类知识的最通常的结构:形成自我与自我的客体的东西,具有永恒,身份与实质的属性,总之,这些实体或「东西」,跟精神分析经验让我们在这个转换的领域,能够孤立出来的格式塔行为,依照动物欲望的脉脉延伸出来的格式塔行为,相当地不同。
In fact, this formal fixation, which introduces a certain rupture of level, a certain
discord between man’s organization and his Umwelt, is the very condition that extends
indefinitely his world and his power, by giving his objects their instrumental polyvalence
and symbolic polyphony, and also their potential as defensive armour.
事实上,这个形式的固著介绍层面的某种断裂,人的机体组织与他的外在世界之间,有某种的不和谐。这个形式的固著就是这个情况不确定地延伸他的世界与他的力量。形式的固著给予他的各种客体,拥有工具性的多重价值与象征的多重声音,以及它们的潜力,作为防卫的盔甲。
What I have called paranoic knowledge is shown, therefore, to correspond in its more
or less archaic forms to certain critical moments that mark the history of man’s mental
genesis, each representing a stage in objectifying identification.
我所谓的偏执狂的知识因此被显示,以它相当过时的形式,跟某种关键时刻互相对应。这些关键时刻标示人的精神的开始存在的历史,每一个时刻代表一个阶段,让认同客观化。
By simple observation we can obtain a glimpse of these different stages in the child’s
development. A Charlotte Bühler, an Elsa Köhler, and, following in their footsteps, the
Chicago School have revealed several levels of significative manifestations; but only the
analytic experience can give them their true value by making it possible to reintegrate the
subjective relation into them.
凭借简单观察,我们就能够获得瞥见在小孩的发展的这些不同的阶段。夏洛特、布勒,埃尔泽、科勒,以及效法他们的芝加哥学派,都曾经揭露好几个具有指标性的展示的层面。但是仅有精神分析经验能够对于这些展示的层面,赋予它们真实的价值,凭借将主体的关系跟它们重新融合一块成为可能。
The first level shows us that experience of oneself in the earliest stage of childhood
develops, in so far as it refers to one’s counterpart, from a situation experienced as
undifferentiated. Thus about the age of eight months, we see in these confrontations
between children (which, if they are to be fruitful, must be between children whose age
differential is no more than two and a half months) those gestures of fictitious actions by
which a subject reconducts the imperfect effort of the other’s gesture by confusing their
distinct application, those synchronies of spectacular captation that are all the more
remarkable in that they precede the complete co-ordination of the motor apparatuses that
they bring into play.
第一个层面跟我们显示,儿童最早阶段,对于自己的经验的发展,是根据经验作为没有差别化的经验的情境,因为这个经验跟自己的经验相关。因此在大约八个月的年纪,我们在儿童之间的这些冲突,看见那些虚构的行动的姿态,(这些冲突若是要有成果,它们必须是在年纪差异仅是两个半月的儿童之间的冲突。.凭借那些虚构的行动的姿态,主体重新从事另外一个主体的这个不完美的努力。他混淆那些姿态的清楚的运用,混淆戏剧性的攫取的同时发生。这些同时发生更加引人注意,因为它们早先于它们触动的动力工具的完整协调。
Thus the aggressivity that is manifested in the retaliations of taps and blows cannot be
regarded solely as a playful manifestation of the exercise of strengths and their
employment in the mapping of the body. It must be understood in an order of broader coordination:
one that will subordinate the functions of tonic postures and vegetative
tension to a social relativity – in this regard, one might mention Wallon’s remarkable
work, which has drawn our attention to the prevalence of such a social relativity in the
expressive constitution of the human emotions.
在轻拍与打击的各种报复所展示的这个侵凌性,不能仅是被看作是力量的运用的遊戏展示,或是他们在探知身体的运用。这个侵凌性必须从更宽阔的协调的秩序来理解:这个侵凌性将自觉的姿态与不自觉的紧张的功能,隶属于社会的相对性。关于这点,我们可以推荐瓦隆的出色的研究。他的研究让我们注意到,对于人类情感的生动的形成,社会相对性具有优势力量。
Furthermore, I believed myself that I could show that on such occasions the child
anticipates on the mental plane the conquest of the functional unity of his own body,
which, at that stage, is still incomplete on the plane of voluntary motility.
而且,我自己相信,我能够揭示,在这样的场合,儿童在精神层面预期他自己身体的功能的一致性能够被克服。在这个阶段,他自己的身体依旧是不完整的,从自觉动力的层面而言。
What we have there is a first captation by the image in which the first stage of the
dialectic of identifications can be discerned. It is linked to a Gestalt phenomenon, the child’s very early perception of the human form, a form which, as we know, holds the
child’s interest in the first months of life, and even, in the case of the human face, from
the tenth day.
在此我们拥有的东西,是初次由这个意象所攫取。在这个意象中,认同的辩证法的第一个阶段被辨识出来。它跟格式塔的现象息息相关。儿童对于人类形体的早期知觉,据我们所知,在诞生的前几个月,人类的形体吸引儿童的興趣。就人的脸孔而言,甚至第十天就吸引儿童的注意。
But what demonstrates the phenomenon of recognition, which involves
subjectivity, are the signs of triumphant jubilation and playful discovery that characterize,
from the sixth month, the child’s encounter with his image in the mirror.
但是牵涉到主体性的认知的现象,所展示出来的东西,则是得意洋洋与興高采烈的发现自己的迹象。这是从第六个月开始,儿童在镜中遭遇自己的意象表现的特色。
This behaviour
contrasts strikingly with the indifference shown even by animals that perceive this image,
the chimpanzee, for example, when they have tested its objectal vanity, and it becomes
even more apparent when one realizes that it occurs at an age when the child, as far as
instrumental intelligence is concerned, is backward in relation to the chimpanzee, which
he catches up with only at eleven months.
跟动物感知这个意象时所显示的冷漠,这个行为成为鲜明对照。譬如,当黑猩猩被测试它作为客体的虚荣心时。更加显而易见的是,当我们体会到,这个行为发生的年纪,就工具的智慧而言,儿童比起黑猩猩,相对地迟缓。仅是在十一个月时,儿童才迎头赶上黑猩猩。
What I have called the mirror stage is interesting in that it manifests the affective
dynamism by which the subject originally identifies himself with the visual Gestalt of his
own body: in relation to the still very profound lack of co-ordination of his own motility,
it represents an ideal unity, a salutary imago; it is invested with all the original distress
resulting from the child’s intra-organic and relational discordance during the first six
months, when he bears the signs, neurological and humoral, of a physiological natal
prematuration.
我所谓的镜像阶段,有趣之处在于它展示情感的动力结构。凭借这个情感动力结构,主体最初认同他自己的身体的视觉的格式塔。相对地,他自己的活动力量的协调还相当欠缺。镜像阶段代表一种理想的一致性,一种有益身心的自我形象。在最初的六个月,镜像阶段被投注各种最初的痛苦,因为儿童的内部有机体与相关的不协调所造成的最初的痛苦。在最初的六个月,儿童带着新生胎儿生理早熟的迹象,神经与性情的迹象。
It is this captation by the imago of the human form, rather than an Einfühlung the
absence of which is made abundantly clear in early infancy, which, between the ages of
six months and two and a half years, dominates the entire dialectic of the child’s
behaviour in the presence of his similars.
在六个月与两岁半年纪之间,在他的类似者面前,支配儿童行为的整个演变过程的,就是人类形体的自我形象的这个攫取,而不是移情作用。在婴儿早期,移情作用的欠缺是显而易见。
During the whole of this period, one will record
the emotional reactions and the articulated evidences of a normal transitivism. The child
who strikes another says that he has been struck; the child who sees another fall, cries.
Similarly, it is by means of an identification with the other that he sees the whole gamut
of reactions of bearing and display, whose structural ambivalence is clearly revealed in
his behaviour, the slave being identified with the despot, the actor with the spectator, the
seduced with the seducer.
在这整个时期,我们将会记录正常的「转嫁移情」transitivism 的情感的反应与表达出来的各种证据。小孩打到另外一个小孩时会说,他自己被打,小孩看见另外一位小孩摔倒,会哭喊。同样地,凭借认同于另外一位小孩,他体验到忍受与展示的全部反应。这些忍受与展示的结构的爱恨交加,清楚地显示在他的行为里。奴隶被认同是暴君,演员被认同是观众,被诱惑者被认同是诱惑者。
There is a sort of structural crossroads here to which we must accommodate our
thinking if we are to understand the nature of aggressivity in man and its relation with the
formalism of his ego and his objects. It is in this erotic relation, in which the human
individual fixes upon himself an image that alienates him from himself, that are to be
found the energy and the form on which this organization of the passions that he will call
his ego is based.
在此有某种的结构的十字路口。假如我们想要理解人的侵凌性的特性,以及侵凌性跟他的自我与他的客体的形式主义的关系,我们必须要让我们的思想适应这个结构的十字路口。就在这个情欲关系里,这个精力与形式应该能够被找到。在情欲关系那里,作为人的个体,替自己固著一种让他跟自己异化的形象。他称之为他的自我的各种激情的这个机体组织,就是以这个精力与形式作为基础。
This form will crystallize in the subject’s internal conflictual tension, which
determines the awakening of his desire for the object of the other’s desire: here the
primordial coming together (concours) is precipitated into aggressive competitiveness
(concurrence), from which develops the triad of others, the ego and the object, which,
spanning the space of specular communion, is inscribed there according to a formalism
proper to itself that so dominates the affective Einfühlung that a child of that age may
mistake the identity of the most familiar people if they appear in an entirely different
context.
在主体的内部的冲突的紧张里,这个形式将会具体成形。主体的内部冲突的紧张,决定他对于他者的欲望的客体的欲望的觉醒:在此,原始的汇集,突然地被投入侵凌性的競争。从侵凌性的競争那里,别人,自我与客体的三角关系发展出来。当别人,自我与客体的三角关系跨越自我魅影的沟通的空间时,它被铭记在那里,依照自己作为本体的形式主义。这个三角关系如此支使著情感的「移情作用」,以致于那个年纪的小孩可能会认不出他最熟悉的人们的身份,假如他们出现在完全不同的情境里。
But if the ego appears to be marked from its very origin by this aggressive relativity –
in which minds lacking in objectivity might recognize the emotional erections caused in
an animal solicited, incidentally, in the course of its experimental conditioning, by a
desire – how can one not conceive that each great instinctual metamorphosis in the life of the individual will once again challenge its delimitation, composed as it is of a
conjunction of the subject’s history and the unthinkable innateness of his desire?
但是假如自我从它的起源,似乎就被这个侵凌性的相对性所标示,我们如何能够不构想,在个人的一生,每次伟大的本能的蜕变将会一再地挑战它的除掉限制?在侵凌性的相对性,欠缺客观性的心灵,可能体认出情感的勃起,在对动物从事的试验的制约的过程里,偶尔被欲望挑逗的动物,所引起的情感的勃起。每个伟大的本能的蜕变的除掉限制,好像是由主体的历史与他的欲望的不可思议的先天性的连接所组成。
This is why, except at a limit that even the greatest geniuses have never been able to
approach, man’s ego can never be reduced to his experienced identity; and in the
depressive disruptions of the experienced reverses of inferiority, it engenders essentially
the mortal negations that fix it in its formalism. ‘I am nothing of what happens to me.
You are nothing of value.’
这就是为什么,除了在即使是最伟大的天才也从来不曾抵达的极限,人的自我永远无法被还原到他经验过的身份。这个被经验过的自卑的相反物沮丧地爆发时,它必然产生这个对有限生命的否定,在它的形式主义修补它的有限生命的否定:“「我根本就不是我经历过的一切的我。你什么价值也没有。」
雄伯译
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雅克、拉康
THESIS IV
Aggressivity is the correlative tendency of a mode of
identification that we call narcissistic, and which
determines the formal structure of man’s ego and of the
register of entities characteristic of his world.
论点之四
侵凌性与我们所谓的自恋的认同模式的倾向息息相关。这个认同模式决定人的自我的正式结构,以及决定作为人的世界的特征的各种实体的铭记的结构。
The subjective experience of analysis immediately inscribes its results in concrete
psychology. Let us indicate simply what it brings to the psychology of the emotions by
showing the signification common to states as diverse as phantasmatic fear, anger, active
sorrow, or psychasthenic fatigue.
精神分析是主体性经验,在具体心理学,精神分析经验立即铭记它的结果。让我们仅是指出,精神分析经验对情感心理学的贡献。让我们揭示这些状态共通的这个意义。这些状态种类繁多,诸如幻想的恐惧、奋怒、涌动的悲伤、或是精神衰弱的疲乏。
To pass now from the subjectivity of intention to the notion of a tendency to
aggression is to make the leap from the phenomenology of our experience to
metapsychology.
现在,我们从意图的主体性,转而谈论到侵凌性倾向的观念。这等于是从我们精神分析经验的现象学,跳跃到元心理学。
But this leap manifests nothing more than a requirement of thought which, in order to
objectify the register of aggressive reactions, and given its inability to seriate this leap in
a quantitative variation, must understand it in a formula of equivalence. This is the use
we make of it in the notion of libido.
但是这种跳跃仅是证明思想有此要求。为了将侵凌性的各种反应的铭记客观化,并且考虑到这种客观化并无法用数量的变数,将这种跳跃排成系列,思想必须用类同的公式来理解它。在解释生命力比多的观念时,我们就是採用这种跳跃的方法。
The aggressive tendency proves to be fundamental in a certain series of significant
states of the personality, namely, the paranoid and paranoiac psychoses.
在人格的某种系列的重要的状况,譬如,类偏执狂与偏执狂精神病,倾凌性倾向证明是至关紧要。
In my work I have emphasized that one could co-ordinate by their strictly parallel
seriation the quality of the aggressive reaction to be expected from a particular form of
paranoia with the stage of mental genesis represented by the delusion that is symptomatic
of this same form. A relation that appears even more profound when – I have shown this
in the case of a curable form, self-punishing paranoia – the aggressive act resolves the
delusional construction.
在我的著作中,我曾经强调,我们能够凭借这些重要状况的严格并列的系列,将特别形态的类偏执狂,所能预期的侵凌性反应的性质,跟具有相同形态的病征的妄想症所代表的精神病因的阶段,彼此协调对照。当侵凌性的行动显示具有妄想症的结构时,它们之间有一层看起来甚至是更加深刻的关系—在自我惩罚的个案,这是可治疗的形态,我曾经揭示这个关系。
Thus the aggressive reaction is seriated in a continuous manner, from the sudden,
unmotivated outburst of the act, through the whole gamut of belligerent forms, to the cold
war of interpretative demonstrations, paralleled by imputations of noxiousness which, not
to mention the obscure kakon to which the paranoid attributes his alienation from all
living contact, rising in stages from a motivation based on the register of a highly
primitive organicism (poison), to a magical one (evil spells), a telepathic one (influence),
a lesional one (physical intrusion), an abusive one (distortion of intention), a
dispossessive one (appropriation of secrets), a profanatory one (violation of intimacy), a
juridical one (prejudice), a persecutive one (spying and intimidation), one involving
prestige (defamation and attacks on one’s honour), and revenge (damage and
exploitation).
因此,我将侵凌性的反应,用连续方式排成系列。从突然的,无缘无故的行为的爆发,到各式各样的好鬥的形态,到以示威作为说明的冷战。除外,还有各种诋毁身心的诬蔑。更不用说是,类偏执狂将自己与各种人际来往的疏离,归咎于含混的劣性反应(kakon)。这些诋毁身心的诬蔑,分成几个阶段,先是高度原始的有机体(毒药)的铭记为基础的动机,然后是魔法的动机(邪恶的符咒),灵异的动机(著魔),病变的动机(生理的侵人),凌虐的动机(变态的意图),剥夺财物的动机(秘密的侵占),亵渎的动机(亲密性的背叛),司法的动机(偏见),迫害的动机(侦查与恫吓),维护尊严的动机(诬蔑与攻击人的荣誉),以及报复(损害与剥削)。
I have shown that in each case this series, in which we find all the successive
envelopes of the biological and social status of the person, retains the original
organization of the forms of the ego and of the object, which are also affected by this
series in their structure, even to the spatial and temporal categories in which the ego and
the object are constituted, experienced as events in a perspective of mirages, as affections
with something stereotypical about them that suspends the workings of the ego/object
dialectic.
我曾经显示,在每个个案,这些系列保留自我与客体的形态的原先组织。在这个系列里,我们发现这个人的生物与社会层面,都连续性地被涵盖在内。在这个结构里,自我与客体的形态也受到这个系列的影响,甚至影响到空间与时间的范畴。在时空范畴里,自我与客体被形成,被经验,作为幻影视象的各种事件,作为某个典型风格的东西的各种情怀。这个典型风格的东西将自我与客体的辩证的运作悬置起来。
Janet, who demonstrated so admirably the signification of feelings of persecution as
phenomenological moments in social behaviour, did not explore their common character,
which is precisely that they are constituted by a stagnation of one of these moments,
similar in their strangeness to the faces of actors when a film is suddenly stopped in mid-action.
雅内,如此令人赞赏地证明,受到迫害的各种感觉的意义,作为社会行为的现象的时刻。他并没有探索被迫害的各种感觉的共同特性。这个共同特性确实就是,受到迫害的各种感觉,由社会行为的现象的其中一个时刻的停滞所形成。受到迫害的这些感觉的怪异,类似影片放映中途突然停顿的那些演员的脸孔。
Now, this formal stagnation is akin to the most general structure of human knowledge:
that which constitutes the ego and its objects with attributes of permanence, identity, and
substantiality, in short, with entities or ‘things’ that are very different from the Gestalten
that experience enables us to isolate in the shifting field, stretched in accordance with the
lines of animal desire.
现在,这个形式的停滞类似人类知识的最通常的结构:形成自我与自我的客体的东西,具有永恒,身份与实质的属性,总之,这些实体或「东西」,跟精神分析经验让我们在这个转换的领域,能够孤立出来的格式塔行为,依照动物欲望的脉脉延伸出来的格式塔行为,相当地不同。
In fact, this formal fixation, which introduces a certain rupture of level, a certain
discord between man’s organization and his Umwelt, is the very condition that extends
indefinitely his world and his power, by giving his objects their instrumental polyvalence
and symbolic polyphony, and also their potential as defensive armour.
事实上,这个形式的固著介绍层面的某种断裂,人的机体组织与他的外在世界之间,有某种的不和谐。这个形式的固著就是这个情况不确定地延伸他的世界与他的力量。形式的固著给予他的各种客体,拥有工具性的多重价值与象征的多重声音,以及它们的潜力,作为防卫的盔甲。
What I have called paranoic knowledge is shown, therefore, to correspond in its more
or less archaic forms to certain critical moments that mark the history of man’s mental
genesis, each representing a stage in objectifying identification.
我所谓的偏执狂的知识因此被显示,以它相当过时的形式,跟某种关键时刻互相对应。这些关键时刻标示人的精神的开始存在的历史,每一个时刻代表一个阶段,让认同客观化。
By simple observation we can obtain a glimpse of these different stages in the child’s
development. A Charlotte Bühler, an Elsa Köhler, and, following in their footsteps, the
Chicago School have revealed several levels of significative manifestations; but only the
analytic experience can give them their true value by making it possible to reintegrate the
subjective relation into them.
凭借简单观察,我们就能够获得瞥见在小孩的发展的这些不同的阶段。夏洛特、布勒,埃尔泽、科勒,以及效法他们的芝加哥学派,都曾经揭露好几个具有指标性的展示的层面。但是仅有精神分析经验能够对于这些展示的层面,赋予它们真实的价值,凭借将主体的关系跟它们重新融合一块成为可能。
The first level shows us that experience of oneself in the earliest stage of childhood
develops, in so far as it refers to one’s counterpart, from a situation experienced as
undifferentiated. Thus about the age of eight months, we see in these confrontations
between children (which, if they are to be fruitful, must be between children whose age
differential is no more than two and a half months) those gestures of fictitious actions by
which a subject reconducts the imperfect effort of the other’s gesture by confusing their
distinct application, those synchronies of spectacular captation that are all the more
remarkable in that they precede the complete co-ordination of the motor apparatuses that
they bring into play.
第一个层面跟我们显示,儿童最早阶段,对于自己的经验的发展,是根据经验作为没有差别化的经验的情境,因为这个经验跟自己的经验相关。因此在大约八个月的年纪,我们在儿童之间的这些冲突,看见那些虚构的行动的姿态,(这些冲突若是要有成果,它们必须是在年纪差异仅是两个半月的儿童之间的冲突。.凭借那些虚构的行动的姿态,主体重新从事另外一个主体的这个不完美的努力。他混淆那些姿态的清楚的运用,混淆戏剧性的攫取的同时发生。这些同时发生更加引人注意,因为它们早先于它们触动的动力工具的完整协调。
Thus the aggressivity that is manifested in the retaliations of taps and blows cannot be
regarded solely as a playful manifestation of the exercise of strengths and their
employment in the mapping of the body. It must be understood in an order of broader coordination:
one that will subordinate the functions of tonic postures and vegetative
tension to a social relativity – in this regard, one might mention Wallon’s remarkable
work, which has drawn our attention to the prevalence of such a social relativity in the
expressive constitution of the human emotions.
在轻拍与打击的各种报复所展示的这个侵凌性,不能仅是被看作是力量的运用的遊戏展示,或是他们在探知身体的运用。这个侵凌性必须从更宽阔的协调的秩序来理解:这个侵凌性将自觉的姿态与不自觉的紧张的功能,隶属于社会的相对性。关于这点,我们可以推荐瓦隆的出色的研究。他的研究让我们注意到,对于人类情感的生动的形成,社会相对性具有优势力量。
Furthermore, I believed myself that I could show that on such occasions the child
anticipates on the mental plane the conquest of the functional unity of his own body,
which, at that stage, is still incomplete on the plane of voluntary motility.
而且,我自己相信,我能够揭示,在这样的场合,儿童在精神层面预期他自己身体的功能的一致性能够被克服。在这个阶段,他自己的身体依旧是不完整的,从自觉动力的层面而言。
What we have there is a first captation by the image in which the first stage of the
dialectic of identifications can be discerned. It is linked to a Gestalt phenomenon, the child’s very early perception of the human form, a form which, as we know, holds the
child’s interest in the first months of life, and even, in the case of the human face, from
the tenth day.
在此我们拥有的东西,是初次由这个意象所攫取。在这个意象中,认同的辩证法的第一个阶段被辨识出来。它跟格式塔的现象息息相关。儿童对于人类形体的早期知觉,据我们所知,在诞生的前几个月,人类的形体吸引儿童的興趣。就人的脸孔而言,甚至第十天就吸引儿童的注意。
But what demonstrates the phenomenon of recognition, which involves
subjectivity, are the signs of triumphant jubilation and playful discovery that characterize,
from the sixth month, the child’s encounter with his image in the mirror.
但是牵涉到主体性的认知的现象,所展示出来的东西,则是得意洋洋与興高采烈的发现自己的迹象。这是从第六个月开始,儿童在镜中遭遇自己的意象表现的特色。
This behaviour
contrasts strikingly with the indifference shown even by animals that perceive this image,
the chimpanzee, for example, when they have tested its objectal vanity, and it becomes
even more apparent when one realizes that it occurs at an age when the child, as far as
instrumental intelligence is concerned, is backward in relation to the chimpanzee, which
he catches up with only at eleven months.
跟动物感知这个意象时所显示的冷漠,这个行为成为鲜明对照。譬如,当黑猩猩被测试它作为客体的虚荣心时。更加显而易见的是,当我们体会到,这个行为发生的年纪,就工具的智慧而言,儿童比起黑猩猩,相对地迟缓。仅是在十一个月时,儿童才迎头赶上黑猩猩。
What I have called the mirror stage is interesting in that it manifests the affective
dynamism by which the subject originally identifies himself with the visual Gestalt of his
own body: in relation to the still very profound lack of co-ordination of his own motility,
it represents an ideal unity, a salutary imago; it is invested with all the original distress
resulting from the child’s intra-organic and relational discordance during the first six
months, when he bears the signs, neurological and humoral, of a physiological natal
prematuration.
我所谓的镜像阶段,有趣之处在于它展示情感的动力结构。凭借这个情感动力结构,主体最初认同他自己的身体的视觉的格式塔。相对地,他自己的活动力量的协调还相当欠缺。镜像阶段代表一种理想的一致性,一种有益身心的自我形象。在最初的六个月,镜像阶段被投注各种最初的痛苦,因为儿童的内部有机体与相关的不协调所造成的最初的痛苦。在最初的六个月,儿童带着新生胎儿生理早熟的迹象,神经与性情的迹象。
It is this captation by the imago of the human form, rather than an Einfühlung the
absence of which is made abundantly clear in early infancy, which, between the ages of
six months and two and a half years, dominates the entire dialectic of the child’s
behaviour in the presence of his similars.
在六个月与两岁半年纪之间,在他的类似者面前,支配儿童行为的整个演变过程的,就是人类形体的自我形象的这个攫取,而不是移情作用。在婴儿早期,移情作用的欠缺是显而易见。
During the whole of this period, one will record
the emotional reactions and the articulated evidences of a normal transitivism. The child
who strikes another says that he has been struck; the child who sees another fall, cries.
Similarly, it is by means of an identification with the other that he sees the whole gamut
of reactions of bearing and display, whose structural ambivalence is clearly revealed in
his behaviour, the slave being identified with the despot, the actor with the spectator, the
seduced with the seducer.
在这整个时期,我们将会记录正常的「转嫁移情」transitivism 的情感的反应与表达出来的各种证据。小孩打到另外一个小孩时会说,他自己被打,小孩看见另外一位小孩摔倒,会哭喊。同样地,凭借认同于另外一位小孩,他体验到忍受与展示的全部反应。这些忍受与展示的结构的爱恨交加,清楚地显示在他的行为里。奴隶被认同是暴君,演员被认同是观众,被诱惑者被认同是诱惑者。
There is a sort of structural crossroads here to which we must accommodate our
thinking if we are to understand the nature of aggressivity in man and its relation with the
formalism of his ego and his objects. It is in this erotic relation, in which the human
individual fixes upon himself an image that alienates him from himself, that are to be
found the energy and the form on which this organization of the passions that he will call
his ego is based.
在此有某种的结构的十字路口。假如我们想要理解人的侵凌性的特性,以及侵凌性跟他的自我与他的客体的形式主义的关系,我们必须要让我们的思想适应这个结构的十字路口。就在这个情欲关系里,这个精力与形式应该能够被找到。在情欲关系那里,作为人的个体,替自己固著一种让他跟自己异化的形象。他称之为他的自我的各种激情的这个机体组织,就是以这个精力与形式作为基础。
This form will crystallize in the subject’s internal conflictual tension, which
determines the awakening of his desire for the object of the other’s desire: here the
primordial coming together (concours) is precipitated into aggressive competitiveness
(concurrence), from which develops the triad of others, the ego and the object, which,
spanning the space of specular communion, is inscribed there according to a formalism
proper to itself that so dominates the affective Einfühlung that a child of that age may
mistake the identity of the most familiar people if they appear in an entirely different
context.
在主体的内部的冲突的紧张里,这个形式将会具体成形。主体的内部冲突的紧张,决定他对于他者的欲望的客体的欲望的觉醒:在此,原始的汇集,突然地被投入侵凌性的競争。从侵凌性的競争那里,别人,自我与客体的三角关系发展出来。当别人,自我与客体的三角关系跨越自我魅影的沟通的空间时,它被铭记在那里,依照自己作为本体的形式主义。这个三角关系如此支使著情感的「移情作用」,以致于那个年纪的小孩可能会认不出他最熟悉的人们的身份,假如他们出现在完全不同的情境里。
But if the ego appears to be marked from its very origin by this aggressive relativity –
in which minds lacking in objectivity might recognize the emotional erections caused in
an animal solicited, incidentally, in the course of its experimental conditioning, by a
desire – how can one not conceive that each great instinctual metamorphosis in the life of the individual will once again challenge its delimitation, composed as it is of a
conjunction of the subject’s history and the unthinkable innateness of his desire?
但是假如自我从它的起源,似乎就被这个侵凌性的相对性所标示,我们如何能够不构想,在个人的一生,每次伟大的本能的蜕变将会一再地挑战它的除掉限制?在侵凌性的相对性,欠缺客观性的心灵,可能体认出情感的勃起,在对动物从事的试验的制约的过程里,偶尔被欲望挑逗的动物,所引起的情感的勃起。每个伟大的本能的蜕变的除掉限制,好像是由主体的历史与他的欲望的不可思议的先天性的连接所组成。
This is why, except at a limit that even the greatest geniuses have never been able to
approach, man’s ego can never be reduced to his experienced identity; and in the
depressive disruptions of the experienced reverses of inferiority, it engenders essentially
the mortal negations that fix it in its formalism. ‘I am nothing of what happens to me.
You are nothing of value.’
这就是为什么,除了在即使是最伟大的天才也从来不曾抵达的极限,人的自我永远无法被还原到他经验过的身份。这个被经验过的自卑的相反物沮丧地爆发时,它必然产生这个对有限生命的否定,在它的形式主义修补它的有限生命的否定:“「我根本就不是我经历过的一切的我。你什么价值也没有。」
雄伯译
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