拉康思想研究Ethics 210
Ethics 210
Jacques Lacan
雅克、拉康
The Ethics of Psychoanalysis
精神分析伦理学
XVI The death drive
第16章 死亡冲动
THE SYSTEM OF POPE PIUS VI
皮尤思教皇 六世
CREATIONISM AND EVOLUTIONISM
创造主义与进化主义
WOMAN AS EX NIHILO
女人作为从空无中创造
2
On page seventy-eight of Volume IV of Juliette in the edition that is most
easily accessible to you, namely, Jean-Jacques Pauvert's, Sade expounds the
System of Pope Pius VI, since it is to this pope that the theories in question
are imputed.
在「朱莉叶」第四册的78页，这个版本你们最容易拿到，也就是鲍勃特的版本，萨德解释皮尤思教皇六世的制度，因为受到质疑的这些理论，就归属于这位教皇。
Sade lays out for our benefit the theory that it is through crime that man
collaborates in the new creations of nature. The idea is that the pure force of
nature is obstructed by its own forms, that because the three realms present
fixed forms they bind nature to a limited cycle, that is, moreover, manifestly
imperfect, as is demonstrated by the chaos and abundance of conflicts as well
as the fundamental disorder of their reciprocal relations. As a result, the
deepest concern that can be imputed to this psychic subject that is Nature is
that of wanting to wipe the slate clean, so that it may begin its task once
more, set out again with a new burst of energy.
为了我们的利益，萨德规划出这个理论：在自然的重新创造里，人类凭借犯罪来互相合作。这个观念上，自然的纯粹力量被它自己的各种形态阻碍。因为这三个领域呈现固定的形式，他们连接自然成为一个有限的循环。换句话说，它们显见地不完美，如同这些混乱及各种冲突的过分，以及他们相互关系的基本的混乱所证明。结果，能够归属于这个心灵的主体的最深刻的关心是：自然想要扫清这个模板，这样，它才能够再一次开始它的工作，再一次以新的精力开始。
This discussion is completely literary, in the sense that it is not scientifically
founded, but is rather poetic in character. In this luxuriant hodge-podge,
from time to time one comes across what some people might take to be tedious
digressions. But as you will see, they are entertaining to read. Thus,
although reading always risks distracting one's audience's attention, I am
going to read a passage from Sade's system:
这个讨论完全是文学的，它并没有科学作为基础的意义。但是在性质上它相当诗意。以这种丰沛的混杂理论，有时我们偶然遭遇一些人可能会认为是沉闷的离题。但是如同你们将会见到，它们饒有阅读的趣味。因此，虽然阅读总是冒险扰乱听众的注意力，我还是将要朗读萨德系统的一个段落：
Without destruction the earth would receive no nourishment and, as a result, there
would be no possibility for man to reproduce his species. It is no doubt a fateful
truth, since it proves in an invincible way that the vices and virtues of our social
system are nothing, and that the very vices are more necessary than the virtues,
because they are creative and the virtues are merely created; or, if you prefer, the
vices are causes and the virtues no more than effects. ... A too perfect harmony
would thus be a greater disadvantage than disorder; and if war, discord and crime
were banished from the earth, the power of the three realms would be too violent
and would destroy in its turn all the other laws of nature.
「假如没有毁灭，地球将接收不到滋养，结果，人类将不可能复制他的种族。这无可置疑地是一个致命的真理，因为它以大无畏的方式证明：我们的社会的制度的邪恶与品德无足轻重，邪恶比起品德更加必要，因为邪恶具有创造性，而品德仅仅是被创造，或者，你们可以说，邪恶是原因，而品德仅是结果、、、比起混乱，一个过度完美的和谐因此将会是一种更大的不利。假如战争，冲突与犯罪从地球上被驱除，这三个领域的力量将会太过猛烈，将会轮到它们毁灭自然的所有其它的法则。
The celestial bodies
would all stop. Their influences would be halted by the excessive power of one of
them; there would be neither gravitation nor movement. It is thus men's crimes
that introduce disorder into the sphere of the three realms and prevent this sphere
from achieving a level of superiority that would disrupt all the others, by maintaining
the perfect balance Horace called renew concordia discors. Thus crime is necessary
in the world. But the most useful crimes are no doubt those that disrupt the
most, such as the refusal of propagation or destruction; all the others are worthless or
rather only those two are worthy of the name of crime.
天上的星体都将会停止。它们的影响将会被它们其中一个的过分的力量停止，将不再有地心引力，也不再有运动。因此，这是人的各种犯罪介绍混乱进入这三个领域的范围，并且阻挡这个范围无法完成优越的层次。这种优越层次将会中断所有的其它层次，凭借维持这个完美的平衡，荷瑞士所谓的「空气、土、火、水等四元素的冲突」因此，犯罪在世界上是必要的。但是最有用的那些犯罪无可置疑是中断力最大的犯罪，譬如拒绝繁殖或毁灭。所有其他的犯罪就微不足道，或是仅有这两个犯罪值得它们犯罪的名声。
Thus only the crimes mentioned are essential to the laws of the three realms and essential also to the laws of nature. A philosopher in antiquity called war the mother of all things. The existence of murderers is as necessary as plagues; without both of them everything in the universe would be upset. . . . such dissolution serves nature's purposes, since it recomposes that which is destroyed. Thus every change operated by man on organized matter serves nature much more than it opposes it. What am 1 saying?
因此，仅有被提到的犯罪对于这三个领域的法则是基本的，而且对于自然的法则也是基本的。古代的哲学家称战争为「万物之母」。谋杀者的存在跟瘟疫一样都是必须的。假如没有它们两者，宇宙的一切事物都会受到扰乱。这样的瓦解充当自然的目的，因为它重新组合所被毁灭的东西。因此，人类对于有组织的事物的运作导致的每样改变，都服务于自然，远胜过改变反对自然。我说这些都用意是什么？
The service of nature requires far more total destructions . . . destructions much more
complete than those we are able to accomplish. Nature wants atrocities and magnitude
in crimes; the more our destructions are of this type, the more they will be
agreeable to it. To be of even greater service to nature, one should seek to prevent
the regeneration of the body that we bury. Murder only takes the first life of the
individual whom we strike down; we should also seek to take his second life, if we
are to be even more useful to nature. For nature wants annihilation; it is beyond
our capacity to achieve the scale of destruction it desires.
对于自然的服务要求更完整的毁灭、、、比我我们能够完成的那些毁灭更加完整。自然想要残酷及罪恶的广度。属于这种的毁灭越多，它们对于自然就越加合宜。为了能够对自然提供跟大的服务，我们应该尝试阻止我们埋葬的身体的重生。谋杀仅是取走我们击倒的那个人的第一个生命。我们应该尝试取走他的第二生命，假如我们想要对于自然更加的有用途。因为自然想要毁灭，要完成自然所渴望的毁灭的规模，非我们的能力所及。」
I presume that you have grasped the significance of the core of this last
statement. It takes us to the heart of what was explained last time, in connection
with the death drive, as the point of division between the Nirvana or
annihilation principle, on the one hand, and the death drive, on the other -
the former concerns a relationship to a fundamental law which might be identified
with that which energetics theorizes as the tendency to return to a state,
if not of absolute rest, then at least of universal equilibrium.
我假设你们已经理解这个最后的陈述的核心的重要性。它带我们到达上次我所解释的核心。关于这个死亡冲动，在一方面是涅磐或毁灭性原理，在另一方面是死亡冲动，它们之间的区分点。前者牵涉到跟基本法则的关系，这个基本法则被辨认为是精力能源理论化的东西，作为回归一种状态，这个状态即使不是属于绝对的休息，至少也是属于普遍性的平衡。
The death drive is to be situated in the historical domain; it is articulated
at a level that can only be defined as a function of the signifying chain, that
is to say, insofar as a reference point, that is a reference point of order, can
be situated relative to the functioning of nature. It requires something from
beyond whence it may itself be grasped in a fundamental act of memorization,
as a result of which everything may be recaptured, not simply in the
movement of the metamorphoses but from an initial intention.
死亡冲动应该被定位在历史的领域。它被表达在能够被定义为能指化锁链的层次。换句话说，作为一个指称点，那是秩序的指称点，它能够被定位相对于自然的这个功用。它要求某件东西，从超越它自己可能被理解的地方，在记忆化的基本的行动里。由于这个结果，每样东西可能会被重新捕获，不仅是在这些变形的运动，而且从一个最初的意图。
This is to schematize what you heard last time in Mr. Kaufmann's very
full and helpful summary of the work of Bernfeld and Feitelberg; it brought
out the three stages at which the death drive is articulated. At the level of
material systems considered to be inanimate - and, therefore, including that
which involves material organization within living organisms - the operation
of an irreversible tendency that proceeds in the direction of the advent of a
terminal state of equilibrium is, properly speaking, something that in energetics
is known as entropy. That is the first meaning that can be given to the
death drive in Freud. Is that what is, in fact, involved?
这是上次，考夫曼先生非常充实而有帮助的总结，对于勃费德及费特勃格的研究的总结，将你们所听到的内容用基模表现。它显示这三个阶段，死亡冲动被表达的三个阶段。在被认为是没有生命的物质系统的层次，因此，它包括在有机组织之内的物质组织所牵涉的东西。一种无法倒转的倾向的运作，继续朝平衡的终结状态的来临前进。适当来说，在精力能源的某件东西，众所周知是镝。镝是第一个意义，能够被给予弗洛依德的死亡冲动。事实上，那就是所被牵涉的东西吗？
Bernfeld and Feitelberg's text adds something particularly relevant to Freud's
on the subject of the difference introduced by a living structure. In inanimate
physical systems the dimensions of intensity and extension involved in the
formula of energetics are homogeneous. According to Bernfeld living organizations
as such are distinguished by the element of structure - in Goldstein's
sense of the structure of an organism - that causes the two poles of
the equation to become heterogeneous. That is posited at the elementary level
between the nucleus and the cytoplasm as well as at the level of superior organisms between the neurological apparatus and the rest of the structure.
勃费德与飞特勃格的文本增添某件东西，特别跟弗洛依德的文本相关，对于这个差异的主体，由生命结构介绍的差异。在无生命的生理的系统，精力能源的公式所牵涉的的强度与广度的维度是同质性的。依照勃费德，生命的组织本身是根据结构的因素区别出来。根据高斯坦对于有机组织的结构的意义，这个结构的因素引起成为多样性的这个平等式的两极化，它在基本的层次被提出，处于核子与原生质之间，以及在优越的有机组织的层次，处于脑神经的仪器跟其余的结构之间。
That heterogeneity is responsible for the conflict at the level of the living
structure from the beginning.
从一开始，多样性就是造成这个冲突的原因，在生命的结构的层次。
It is at this point that Bernfeld says, "I will stop here." According to him,
what one finds in the drive as articulated by Freud is a general tendency of
all systems to return to a state of equilibrium insofar as they are subject to
the energetic equation. That may be called an instinct, as the orthodox
Freudian, Bernfeld, expresses it, but it isn't what we psychoanalysts designate
as the drive in our discourse.
就在这个点，勃费德说：「我在此适可而止。」依照他的说法，我们在弗洛依德表达的死亡冲动所发现的东西，是所有的系统的普遍倾向，要回归平衡的状态。因为它们都隶属于精力能源的平等式。那可以被称为是本能，如同正统弗洛依德学派，勃费德表达它。但是这并不是我们精神分析家所指明的东西，作为我们的辞说的冲动。
The drive as such, insofar, as it is then a destruction drive, has to be beyond
the instinct to return to the state of equilibrium of the inanimate sphere.
What can it be if it is not a direct will to destruction, if I may put it like that
by way of illustration?
这个冲动本身，因为它当时是一种毁灭性的冲动，必须被超越这个本能，回归到无生命领域的平衡的状态。那难道不就是一种毁灭的直接意志，假如容许我像那样表达，作为说明？
Don't put the emphasis on the term "will" here. Whatever interest may
have been aroused in Freud by an echo in Schopenhauer, it has nothing to
do with the idea of a fundamental Wille. And it is only to make you sense the
difference of register relative to the instinct to return to equilibrium that I
am using the word in this way here. Will to destruction. Will to make a fresh
start. Will for an Other-thing, given that everything can be challenged from
the perspective of the function of the signifier.
在此，请不要强调这个「意志」的术语，无论在弗洛依德可能会唤起的興趣，让人想到叔本华，它跟一个基本的「意志」的观念，丝毫没有关系。那仅是要让你们理解铭记的这个差异，相对应回归到平衡的本能，我在此以这种方式使用这个术语。毁灭的意志。重新开始的意志。追求一个大他者的意志，假如考虑到，每样东西都会受到挑战，从能指的功用的这个观点。
雄伯译
32hsiung@pchome.com.tw
http://springhero.wordpress.com
Jacques Lacan
雅克、拉康
The Ethics of Psychoanalysis
精神分析伦理学
XVI The death drive
第16章 死亡冲动
THE SYSTEM OF POPE PIUS VI
皮尤思教皇 六世
CREATIONISM AND EVOLUTIONISM
创造主义与进化主义
WOMAN AS EX NIHILO
女人作为从空无中创造
2
On page seventy-eight of Volume IV of Juliette in the edition that is most
easily accessible to you, namely, Jean-Jacques Pauvert's, Sade expounds the
System of Pope Pius VI, since it is to this pope that the theories in question
are imputed.
在「朱莉叶」第四册的78页，这个版本你们最容易拿到，也就是鲍勃特的版本，萨德解释皮尤思教皇六世的制度，因为受到质疑的这些理论，就归属于这位教皇。
Sade lays out for our benefit the theory that it is through crime that man
collaborates in the new creations of nature. The idea is that the pure force of
nature is obstructed by its own forms, that because the three realms present
fixed forms they bind nature to a limited cycle, that is, moreover, manifestly
imperfect, as is demonstrated by the chaos and abundance of conflicts as well
as the fundamental disorder of their reciprocal relations. As a result, the
deepest concern that can be imputed to this psychic subject that is Nature is
that of wanting to wipe the slate clean, so that it may begin its task once
more, set out again with a new burst of energy.
为了我们的利益，萨德规划出这个理论：在自然的重新创造里，人类凭借犯罪来互相合作。这个观念上，自然的纯粹力量被它自己的各种形态阻碍。因为这三个领域呈现固定的形式，他们连接自然成为一个有限的循环。换句话说，它们显见地不完美，如同这些混乱及各种冲突的过分，以及他们相互关系的基本的混乱所证明。结果，能够归属于这个心灵的主体的最深刻的关心是：自然想要扫清这个模板，这样，它才能够再一次开始它的工作，再一次以新的精力开始。
This discussion is completely literary, in the sense that it is not scientifically
founded, but is rather poetic in character. In this luxuriant hodge-podge,
from time to time one comes across what some people might take to be tedious
digressions. But as you will see, they are entertaining to read. Thus,
although reading always risks distracting one's audience's attention, I am
going to read a passage from Sade's system:
这个讨论完全是文学的，它并没有科学作为基础的意义。但是在性质上它相当诗意。以这种丰沛的混杂理论，有时我们偶然遭遇一些人可能会认为是沉闷的离题。但是如同你们将会见到，它们饒有阅读的趣味。因此，虽然阅读总是冒险扰乱听众的注意力，我还是将要朗读萨德系统的一个段落：
Without destruction the earth would receive no nourishment and, as a result, there
would be no possibility for man to reproduce his species. It is no doubt a fateful
truth, since it proves in an invincible way that the vices and virtues of our social
system are nothing, and that the very vices are more necessary than the virtues,
because they are creative and the virtues are merely created; or, if you prefer, the
vices are causes and the virtues no more than effects. ... A too perfect harmony
would thus be a greater disadvantage than disorder; and if war, discord and crime
were banished from the earth, the power of the three realms would be too violent
and would destroy in its turn all the other laws of nature.
「假如没有毁灭，地球将接收不到滋养，结果，人类将不可能复制他的种族。这无可置疑地是一个致命的真理，因为它以大无畏的方式证明：我们的社会的制度的邪恶与品德无足轻重，邪恶比起品德更加必要，因为邪恶具有创造性，而品德仅仅是被创造，或者，你们可以说，邪恶是原因，而品德仅是结果、、、比起混乱，一个过度完美的和谐因此将会是一种更大的不利。假如战争，冲突与犯罪从地球上被驱除，这三个领域的力量将会太过猛烈，将会轮到它们毁灭自然的所有其它的法则。
The celestial bodies
would all stop. Their influences would be halted by the excessive power of one of
them; there would be neither gravitation nor movement. It is thus men's crimes
that introduce disorder into the sphere of the three realms and prevent this sphere
from achieving a level of superiority that would disrupt all the others, by maintaining
the perfect balance Horace called renew concordia discors. Thus crime is necessary
in the world. But the most useful crimes are no doubt those that disrupt the
most, such as the refusal of propagation or destruction; all the others are worthless or
rather only those two are worthy of the name of crime.
天上的星体都将会停止。它们的影响将会被它们其中一个的过分的力量停止，将不再有地心引力，也不再有运动。因此，这是人的各种犯罪介绍混乱进入这三个领域的范围，并且阻挡这个范围无法完成优越的层次。这种优越层次将会中断所有的其它层次，凭借维持这个完美的平衡，荷瑞士所谓的「空气、土、火、水等四元素的冲突」因此，犯罪在世界上是必要的。但是最有用的那些犯罪无可置疑是中断力最大的犯罪，譬如拒绝繁殖或毁灭。所有其他的犯罪就微不足道，或是仅有这两个犯罪值得它们犯罪的名声。
Thus only the crimes mentioned are essential to the laws of the three realms and essential also to the laws of nature. A philosopher in antiquity called war the mother of all things. The existence of murderers is as necessary as plagues; without both of them everything in the universe would be upset. . . . such dissolution serves nature's purposes, since it recomposes that which is destroyed. Thus every change operated by man on organized matter serves nature much more than it opposes it. What am 1 saying?
因此，仅有被提到的犯罪对于这三个领域的法则是基本的，而且对于自然的法则也是基本的。古代的哲学家称战争为「万物之母」。谋杀者的存在跟瘟疫一样都是必须的。假如没有它们两者，宇宙的一切事物都会受到扰乱。这样的瓦解充当自然的目的，因为它重新组合所被毁灭的东西。因此，人类对于有组织的事物的运作导致的每样改变，都服务于自然，远胜过改变反对自然。我说这些都用意是什么？
The service of nature requires far more total destructions . . . destructions much more
complete than those we are able to accomplish. Nature wants atrocities and magnitude
in crimes; the more our destructions are of this type, the more they will be
agreeable to it. To be of even greater service to nature, one should seek to prevent
the regeneration of the body that we bury. Murder only takes the first life of the
individual whom we strike down; we should also seek to take his second life, if we
are to be even more useful to nature. For nature wants annihilation; it is beyond
our capacity to achieve the scale of destruction it desires.
对于自然的服务要求更完整的毁灭、、、比我我们能够完成的那些毁灭更加完整。自然想要残酷及罪恶的广度。属于这种的毁灭越多，它们对于自然就越加合宜。为了能够对自然提供跟大的服务，我们应该尝试阻止我们埋葬的身体的重生。谋杀仅是取走我们击倒的那个人的第一个生命。我们应该尝试取走他的第二生命，假如我们想要对于自然更加的有用途。因为自然想要毁灭，要完成自然所渴望的毁灭的规模，非我们的能力所及。」
I presume that you have grasped the significance of the core of this last
statement. It takes us to the heart of what was explained last time, in connection
with the death drive, as the point of division between the Nirvana or
annihilation principle, on the one hand, and the death drive, on the other -
the former concerns a relationship to a fundamental law which might be identified
with that which energetics theorizes as the tendency to return to a state,
if not of absolute rest, then at least of universal equilibrium.
我假设你们已经理解这个最后的陈述的核心的重要性。它带我们到达上次我所解释的核心。关于这个死亡冲动，在一方面是涅磐或毁灭性原理，在另一方面是死亡冲动，它们之间的区分点。前者牵涉到跟基本法则的关系，这个基本法则被辨认为是精力能源理论化的东西，作为回归一种状态，这个状态即使不是属于绝对的休息，至少也是属于普遍性的平衡。
The death drive is to be situated in the historical domain; it is articulated
at a level that can only be defined as a function of the signifying chain, that
is to say, insofar as a reference point, that is a reference point of order, can
be situated relative to the functioning of nature. It requires something from
beyond whence it may itself be grasped in a fundamental act of memorization,
as a result of which everything may be recaptured, not simply in the
movement of the metamorphoses but from an initial intention.
死亡冲动应该被定位在历史的领域。它被表达在能够被定义为能指化锁链的层次。换句话说，作为一个指称点，那是秩序的指称点，它能够被定位相对于自然的这个功用。它要求某件东西，从超越它自己可能被理解的地方，在记忆化的基本的行动里。由于这个结果，每样东西可能会被重新捕获，不仅是在这些变形的运动，而且从一个最初的意图。
This is to schematize what you heard last time in Mr. Kaufmann's very
full and helpful summary of the work of Bernfeld and Feitelberg; it brought
out the three stages at which the death drive is articulated. At the level of
material systems considered to be inanimate - and, therefore, including that
which involves material organization within living organisms - the operation
of an irreversible tendency that proceeds in the direction of the advent of a
terminal state of equilibrium is, properly speaking, something that in energetics
is known as entropy. That is the first meaning that can be given to the
death drive in Freud. Is that what is, in fact, involved?
这是上次，考夫曼先生非常充实而有帮助的总结，对于勃费德及费特勃格的研究的总结，将你们所听到的内容用基模表现。它显示这三个阶段，死亡冲动被表达的三个阶段。在被认为是没有生命的物质系统的层次，因此，它包括在有机组织之内的物质组织所牵涉的东西。一种无法倒转的倾向的运作，继续朝平衡的终结状态的来临前进。适当来说，在精力能源的某件东西，众所周知是镝。镝是第一个意义，能够被给予弗洛依德的死亡冲动。事实上，那就是所被牵涉的东西吗？
Bernfeld and Feitelberg's text adds something particularly relevant to Freud's
on the subject of the difference introduced by a living structure. In inanimate
physical systems the dimensions of intensity and extension involved in the
formula of energetics are homogeneous. According to Bernfeld living organizations
as such are distinguished by the element of structure - in Goldstein's
sense of the structure of an organism - that causes the two poles of
the equation to become heterogeneous. That is posited at the elementary level
between the nucleus and the cytoplasm as well as at the level of superior organisms between the neurological apparatus and the rest of the structure.
勃费德与飞特勃格的文本增添某件东西，特别跟弗洛依德的文本相关，对于这个差异的主体，由生命结构介绍的差异。在无生命的生理的系统，精力能源的公式所牵涉的的强度与广度的维度是同质性的。依照勃费德，生命的组织本身是根据结构的因素区别出来。根据高斯坦对于有机组织的结构的意义，这个结构的因素引起成为多样性的这个平等式的两极化，它在基本的层次被提出，处于核子与原生质之间，以及在优越的有机组织的层次，处于脑神经的仪器跟其余的结构之间。
That heterogeneity is responsible for the conflict at the level of the living
structure from the beginning.
从一开始，多样性就是造成这个冲突的原因，在生命的结构的层次。
It is at this point that Bernfeld says, "I will stop here." According to him,
what one finds in the drive as articulated by Freud is a general tendency of
all systems to return to a state of equilibrium insofar as they are subject to
the energetic equation. That may be called an instinct, as the orthodox
Freudian, Bernfeld, expresses it, but it isn't what we psychoanalysts designate
as the drive in our discourse.
就在这个点，勃费德说：「我在此适可而止。」依照他的说法，我们在弗洛依德表达的死亡冲动所发现的东西，是所有的系统的普遍倾向，要回归平衡的状态。因为它们都隶属于精力能源的平等式。那可以被称为是本能，如同正统弗洛依德学派，勃费德表达它。但是这并不是我们精神分析家所指明的东西，作为我们的辞说的冲动。
The drive as such, insofar, as it is then a destruction drive, has to be beyond
the instinct to return to the state of equilibrium of the inanimate sphere.
What can it be if it is not a direct will to destruction, if I may put it like that
by way of illustration?
这个冲动本身，因为它当时是一种毁灭性的冲动，必须被超越这个本能，回归到无生命领域的平衡的状态。那难道不就是一种毁灭的直接意志，假如容许我像那样表达，作为说明？
Don't put the emphasis on the term "will" here. Whatever interest may
have been aroused in Freud by an echo in Schopenhauer, it has nothing to
do with the idea of a fundamental Wille. And it is only to make you sense the
difference of register relative to the instinct to return to equilibrium that I
am using the word in this way here. Will to destruction. Will to make a fresh
start. Will for an Other-thing, given that everything can be challenged from
the perspective of the function of the signifier.
在此，请不要强调这个「意志」的术语，无论在弗洛依德可能会唤起的興趣，让人想到叔本华，它跟一个基本的「意志」的观念，丝毫没有关系。那仅是要让你们理解铭记的这个差异，相对应回归到平衡的本能，我在此以这种方式使用这个术语。毁灭的意志。重新开始的意志。追求一个大他者的意志，假如考虑到，每样东西都会受到挑战，从能指的功用的这个观点。
雄伯译
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