拉康思想研究Ethics 32
Ethics 32
The Ethics of Psychoanalysis
精神分析伦理学
Jacques Lacan
雅克 拉康
Pleasure and reality
快乐与现实
THE MORAL AGENCY ACTUALIZES THE REAL
道德代理者实践实在界
INERTIA AND RECTIFICATION
堕性与矫正
REALITY IS PRECARIOUS
现实不稳定
OPPOSITION AND INTERSECTION OF THE PRINCIPLES
两种原种的对立与交会
Of what else but movements that belong to the unconscious? Freud tells
us that the thought processes are only known to us through words, what we
know of the unconscious reaches us as a function of words. The idea is articulated
in the most precise and the most powerful of ways in the Entwurf.
除了在属于无意识的那些运动那里，还会在其它什么地方？弗洛依德告诉我们，思想的过程仅是凭借文字让我们知道。我们所知道的东西，关于无意识，到达我们，作为是文字的功能。这个观念的被表的，用最精确与最有力量的方式，在“筹划”一书里。
For
example, without the cry that it elicits, we would only have the most confused
notion of an unpleasant object, a notion that would indeed fail to detach
it from the context of which it would simply be the evil center, the object
would instead be stripped of the particularity of its context. Freud tells us
that a hostile object is only acknowledged at the level of consciousness when
pain causes the subject to utter a cry.
譬如，假如没有它召唤的的这个呼唤，我们仅是拥有最混乱的观念，对于不愉快的客体。这一个观念确实没有办法将它跟文本内容区隔开。那仅会上这个文本的邪恶的中心，代替地，这个客体将会被剥夺它的文本的特殊性。弗洛依德告诉我们，一个敌意的客体仅是被承认，在意识的层面，当痛苦引起主体发出喊叫。
The existence of the feindlicher Objekt
as such is the cry of the subject. This notion is expressed in the Entwurf. The
cry fulfills the function of a discharge; it plays the role of a bridge where
something of what is happening may be seized and identified in the consciousness
of the subject. This something would remain obscure and unconscious
if the cry did not lend it, as far as the conscious is concerned, the sign
that gives it its own weight, presence, structure.
这个邪恶-客体自身的存在，就是主体的喊叫。这个观念被表的，在“筹划”里。这个喊叫实践了发泄的功能。它扮演桥梁的角色。在桥梁那里，正在发生的事情的东西可能被掌握，并被辨认，在主体的意识里。这个某件东西将始终是模糊而且是无意识，假如这个喊叫没有帮助它，就意识而言，这个符号给予它自己的重量，存在，与结构。
It gives it as well a potentiality
due to the fact that the important objects for a human subject are
speaking objects, which will allow him to see revealed in the discourse of
others the processes that, in fact, inhabit his own unconscious.
它也给予它一个潜力，由于这个事实：作为一位人类主体的重要的客体是言说的客体。这个言说的客体让他能够看见在别人的辞说里，这些过程被显示出来。事实上，这些过程驻居在他自己的无意识里。
We only grasp the unconscious finally when it is explicated, in that part of
it which is articulated by passing into words. It is for this reason that we have
the right - all the more so as the development of Freud's discovery will
demonstrate - to recognize that the unconscious itself has in the end no other
structure than the structure of language.
我们仅是理解这个无意识，最后当它被说明时，在无意识的那个部分，凭借进入文字而被表达。因为这个理由，我们拥有这个权利—更加具有这个权利，作为弗洛依德的发现的发展将会展示的。体认出无意识自身最后并没有拥有其他的结构，除了就是语言的结构。
It is this that gives value to atomistic theories. The latter do not cover any
of those things they claim to cover, namely, a certain number of atoms of the
neuronic apparatus, supposedly individualized elements of the nervous system.
But, on the other hand, the theories of relations of contiguity and continuity
illustrate admirably the signifying structure as such, insofar as it is
involved in any linguistic operation.
就是这个语言结构给予价值，给原子论的理论。后者并没有涵盖任何这些东西，它们宣称涵盖的的东西。换句话说，脑神秘工具的某些的原则，被认为是脑神经系统的个体化的元素。但是，在另一方面，偶然性与连续性的关系的理论又令人赞赏地说明这个成为能指的本身。因为它被牵涉到任何的语言的运作。
What do we see offered with this double intersection of the respective effects
of the reality and pleasure principles on each other?
The reality principle controls what happens at the level of thought, but it
is only insofar as something emerges from thought which can be articulated
in words in interhuman experience that it is able as a principle of thought to
come to the knowledge of the subject in his consciousness.
我们看见什么被提供出来？用这个双重的交会，现实原则与快乐原则各别地互相影响的交换？现实原则控制思想的层次所发生的事情，但是那仅是因为某件东西从思想出现。这个东西能够用文字被表达，在人际关系的经验里，它能够作为是思想的原则，来获得主体的知识，在他的意识里。
Conversely, the unconscious itself is to be situated at the level of elements,
of logical components which are of the order of λόγος, articulated in the form
of an ορθός λόγος hidden at the heart of the spot where the transitions, the
transferences motivated by attraction and necessity, and the inertia of pleasure
occur for the subject, those operations, in short, which cause one sign
rather than another to be valorized for him - to the extent that this sign may
be substituted for the earlier sign or, on the contrary, have transferred to it
the affective charge attached to a first experience.
相反地，无意识自身应该被定位在元素的层面，在属于λόγος的逻辑成分的层面，用“逻辑时间”的形式被表达，这个“逻辑时间”被隐藏在这个地点的核心。在那里，那些转换，由于吸引力与必要性激发的那些移情，快乐的惯性发生，对于主体，那些的运作，总之，引起某个讯息，而不是另外一个讯息被推崇，为了他。甚至这个讯息可能被替换成为早先的讯息。或相反地，这个讯息被移情给它。这个情感的发泄跟一个最初的经验连接一块。
Thus at these three levels we see three orders emerge as follows.
First, let us say, there is a substance or a subject of psychic experience,
which corresponds to the opposition reality principle / pleasure principle.
Next, there is the process of experience, which corresponds to the opposition
between thought and perception. And what do we find here? The process
is divided according to whether it is a question of perception, and,
therefore, linked to the activity of hallucinating, to the pleasure principle, or
to a question of thought.
因此，在这三个层次，我们看见三个秩序出现，如下：
首先，让我们说，有一个心灵经验的物质，或主体，它对应于这个对立党现实原则与快乐原则。其次，有经验的这个过程，这个过程对应于思想与感觉的这个对立。我们在此发现什么？这个过程被区分，依照它是否是感知的问题，因此它更幻觉的活动息息相关，跟快乐原则，或跟思想的问题息息相关。
This is what Freud calls psychic reality. On one
side is the process as fictional process. On the other are the processes of
thought through which instinctual activity is effectively realized, that is to
say, the appetitive process - a process of search, of recognition and, as Freud
explained later, of recovery of the object. That is the other face of psychic
reality, its unconscious process, which is also its appetitive process.
这就是弗洛依德所谓的心灵的现实。在一方面是这个过程，作为幻想的过程。在另一方面，是思想的过程。通过这个过程，本能的活动有效地被实践。换句话说，这个欲望的过程—寻求的过程，体认的过程，如同弗洛依德后来解释，这个客体的发现的过程。那就是心灵现实的另外一面，它的无意识的过程。这个无意识的过程也是它的欲望的过程。
Finally, on the level of objectification or of the object, the known and the
unknown are in opposition. It is because that which is known can only be
known in words that that which is unknown offers itself as having a linguistic
structure. This allows us to ask again the question of what is involved at the
level of the subject.
最后，在客体的成为客体的层面，已经知道的东西与没有被知道的东西处于对立。那是因为已经被知道的东西，仅是凭借文字被知道。而没有被知道的东西则是提供它自己，作为是拥有语言的结构。这让我们能够再次询问这个问题，在主体的层面牵涉的东西的问题。
Consequently, the oppositions fiction / appetite, knowable / unknowable
divide up what takes place at the level of the process and of the object. What
is involved at the level of the subject? We need to ask ourselves, what is the
division of the two sides between the two principles at this level?
结果，幻想与欲望的对立，可知之物与不可知之物的对立，区分所发生的事情，在客体的过程。在主体的层面，被牵涉的东西是什么呢？我们需要询问自己，这两边的区分是什么？在这个层次的这两个原则之间的两边的区分？
I would propose the following. As far as the pleasure principle is concerned,
that which presents itself to the subject as a substance is his good.
我将提出以下。就快乐原则而言，呈现它自己给予主体，作为物质的东西，就是他的善。
Insofar as pleasure controls subjective activity, it is the good, the idea of the
good, that sustains it. That is why ethical thinkers have at all times not been
able to avoid trying to identify these two terms, which are after all fundamentally
antithetical, namely, pleasure and the good.
因为快乐原则控制主体的活动。就是这个善，善的观念，维持著它。那就是为什么伦理学的思想家始终无法避免要尝试辨明这两个术语。这两个原则毕竟基本上是对立的，换句话说，快乐与善。
But over and against that, how does one qualify the substratum of reality
of subjective activity?
但是超越并对抗这点，我们如何给予主体的活动的现实的物质层面的品质？
What is the new figure that Freud gave us in the opposition reality principle/
pleasure principle? It is without a doubt a problematic figure. Freud
doesn't for a moment consider identifying adequacy to reality with a specific
good. In Civilization and Its Discontents he tells us that civilization or culture
certainly asks too much of the subject. If there is indeed something that can
be called his good or his happiness, there is nothing to be expected in that
regard from the microcosm, nor moreover from the macrocosm.
It is with this question mark that I will end today.
弗洛依德给予我们的这个新的人物是什么？在现实原则与快乐原则的这个对立？无可置疑地，这是一个问题重重的人物。弗洛依德根本就没有考虑，要将胜任于现实的认同是明确的善。在“文明与其不满”一书，弗洛依德告诉我们，文明或是文化确实对主体要求太多。即使确实有某件东西能够被称为是他的善，或他的幸福，可是并没有任何东西被预期，关于那点，从小宇宙，或从大宇宙。今天，我就用这个疑问号来作为结束。
雄伯译
32hsiung@pchome.com.tw
http://springhero.wordpress.com
The Ethics of Psychoanalysis
精神分析伦理学
Jacques Lacan
雅克 拉康
Pleasure and reality
快乐与现实
THE MORAL AGENCY ACTUALIZES THE REAL
道德代理者实践实在界
INERTIA AND RECTIFICATION
堕性与矫正
REALITY IS PRECARIOUS
现实不稳定
OPPOSITION AND INTERSECTION OF THE PRINCIPLES
两种原种的对立与交会
Of what else but movements that belong to the unconscious? Freud tells
us that the thought processes are only known to us through words, what we
know of the unconscious reaches us as a function of words. The idea is articulated
in the most precise and the most powerful of ways in the Entwurf.
除了在属于无意识的那些运动那里，还会在其它什么地方？弗洛依德告诉我们，思想的过程仅是凭借文字让我们知道。我们所知道的东西，关于无意识，到达我们，作为是文字的功能。这个观念的被表的，用最精确与最有力量的方式，在“筹划”一书里。
For
example, without the cry that it elicits, we would only have the most confused
notion of an unpleasant object, a notion that would indeed fail to detach
it from the context of which it would simply be the evil center, the object
would instead be stripped of the particularity of its context. Freud tells us
that a hostile object is only acknowledged at the level of consciousness when
pain causes the subject to utter a cry.
譬如，假如没有它召唤的的这个呼唤，我们仅是拥有最混乱的观念，对于不愉快的客体。这一个观念确实没有办法将它跟文本内容区隔开。那仅会上这个文本的邪恶的中心，代替地，这个客体将会被剥夺它的文本的特殊性。弗洛依德告诉我们，一个敌意的客体仅是被承认，在意识的层面，当痛苦引起主体发出喊叫。
The existence of the feindlicher Objekt
as such is the cry of the subject. This notion is expressed in the Entwurf. The
cry fulfills the function of a discharge; it plays the role of a bridge where
something of what is happening may be seized and identified in the consciousness
of the subject. This something would remain obscure and unconscious
if the cry did not lend it, as far as the conscious is concerned, the sign
that gives it its own weight, presence, structure.
这个邪恶-客体自身的存在，就是主体的喊叫。这个观念被表的，在“筹划”里。这个喊叫实践了发泄的功能。它扮演桥梁的角色。在桥梁那里，正在发生的事情的东西可能被掌握，并被辨认，在主体的意识里。这个某件东西将始终是模糊而且是无意识，假如这个喊叫没有帮助它，就意识而言，这个符号给予它自己的重量，存在，与结构。
It gives it as well a potentiality
due to the fact that the important objects for a human subject are
speaking objects, which will allow him to see revealed in the discourse of
others the processes that, in fact, inhabit his own unconscious.
它也给予它一个潜力，由于这个事实：作为一位人类主体的重要的客体是言说的客体。这个言说的客体让他能够看见在别人的辞说里，这些过程被显示出来。事实上，这些过程驻居在他自己的无意识里。
We only grasp the unconscious finally when it is explicated, in that part of
it which is articulated by passing into words. It is for this reason that we have
the right - all the more so as the development of Freud's discovery will
demonstrate - to recognize that the unconscious itself has in the end no other
structure than the structure of language.
我们仅是理解这个无意识，最后当它被说明时，在无意识的那个部分，凭借进入文字而被表达。因为这个理由，我们拥有这个权利—更加具有这个权利，作为弗洛依德的发现的发展将会展示的。体认出无意识自身最后并没有拥有其他的结构，除了就是语言的结构。
It is this that gives value to atomistic theories. The latter do not cover any
of those things they claim to cover, namely, a certain number of atoms of the
neuronic apparatus, supposedly individualized elements of the nervous system.
But, on the other hand, the theories of relations of contiguity and continuity
illustrate admirably the signifying structure as such, insofar as it is
involved in any linguistic operation.
就是这个语言结构给予价值，给原子论的理论。后者并没有涵盖任何这些东西，它们宣称涵盖的的东西。换句话说，脑神秘工具的某些的原则，被认为是脑神经系统的个体化的元素。但是，在另一方面，偶然性与连续性的关系的理论又令人赞赏地说明这个成为能指的本身。因为它被牵涉到任何的语言的运作。
What do we see offered with this double intersection of the respective effects
of the reality and pleasure principles on each other?
The reality principle controls what happens at the level of thought, but it
is only insofar as something emerges from thought which can be articulated
in words in interhuman experience that it is able as a principle of thought to
come to the knowledge of the subject in his consciousness.
我们看见什么被提供出来？用这个双重的交会，现实原则与快乐原则各别地互相影响的交换？现实原则控制思想的层次所发生的事情，但是那仅是因为某件东西从思想出现。这个东西能够用文字被表达，在人际关系的经验里，它能够作为是思想的原则，来获得主体的知识，在他的意识里。
Conversely, the unconscious itself is to be situated at the level of elements,
of logical components which are of the order of λόγος, articulated in the form
of an ορθός λόγος hidden at the heart of the spot where the transitions, the
transferences motivated by attraction and necessity, and the inertia of pleasure
occur for the subject, those operations, in short, which cause one sign
rather than another to be valorized for him - to the extent that this sign may
be substituted for the earlier sign or, on the contrary, have transferred to it
the affective charge attached to a first experience.
相反地，无意识自身应该被定位在元素的层面，在属于λόγος的逻辑成分的层面，用“逻辑时间”的形式被表达，这个“逻辑时间”被隐藏在这个地点的核心。在那里，那些转换，由于吸引力与必要性激发的那些移情，快乐的惯性发生，对于主体，那些的运作，总之，引起某个讯息，而不是另外一个讯息被推崇，为了他。甚至这个讯息可能被替换成为早先的讯息。或相反地，这个讯息被移情给它。这个情感的发泄跟一个最初的经验连接一块。
Thus at these three levels we see three orders emerge as follows.
First, let us say, there is a substance or a subject of psychic experience,
which corresponds to the opposition reality principle / pleasure principle.
Next, there is the process of experience, which corresponds to the opposition
between thought and perception. And what do we find here? The process
is divided according to whether it is a question of perception, and,
therefore, linked to the activity of hallucinating, to the pleasure principle, or
to a question of thought.
因此，在这三个层次，我们看见三个秩序出现，如下：
首先，让我们说，有一个心灵经验的物质，或主体，它对应于这个对立党现实原则与快乐原则。其次，有经验的这个过程，这个过程对应于思想与感觉的这个对立。我们在此发现什么？这个过程被区分，依照它是否是感知的问题，因此它更幻觉的活动息息相关，跟快乐原则，或跟思想的问题息息相关。
This is what Freud calls psychic reality. On one
side is the process as fictional process. On the other are the processes of
thought through which instinctual activity is effectively realized, that is to
say, the appetitive process - a process of search, of recognition and, as Freud
explained later, of recovery of the object. That is the other face of psychic
reality, its unconscious process, which is also its appetitive process.
这就是弗洛依德所谓的心灵的现实。在一方面是这个过程，作为幻想的过程。在另一方面，是思想的过程。通过这个过程，本能的活动有效地被实践。换句话说，这个欲望的过程—寻求的过程，体认的过程，如同弗洛依德后来解释，这个客体的发现的过程。那就是心灵现实的另外一面，它的无意识的过程。这个无意识的过程也是它的欲望的过程。
Finally, on the level of objectification or of the object, the known and the
unknown are in opposition. It is because that which is known can only be
known in words that that which is unknown offers itself as having a linguistic
structure. This allows us to ask again the question of what is involved at the
level of the subject.
最后，在客体的成为客体的层面，已经知道的东西与没有被知道的东西处于对立。那是因为已经被知道的东西，仅是凭借文字被知道。而没有被知道的东西则是提供它自己，作为是拥有语言的结构。这让我们能够再次询问这个问题，在主体的层面牵涉的东西的问题。
Consequently, the oppositions fiction / appetite, knowable / unknowable
divide up what takes place at the level of the process and of the object. What
is involved at the level of the subject? We need to ask ourselves, what is the
division of the two sides between the two principles at this level?
结果，幻想与欲望的对立，可知之物与不可知之物的对立，区分所发生的事情，在客体的过程。在主体的层面，被牵涉的东西是什么呢？我们需要询问自己，这两边的区分是什么？在这个层次的这两个原则之间的两边的区分？
I would propose the following. As far as the pleasure principle is concerned,
that which presents itself to the subject as a substance is his good.
我将提出以下。就快乐原则而言，呈现它自己给予主体，作为物质的东西，就是他的善。
Insofar as pleasure controls subjective activity, it is the good, the idea of the
good, that sustains it. That is why ethical thinkers have at all times not been
able to avoid trying to identify these two terms, which are after all fundamentally
antithetical, namely, pleasure and the good.
因为快乐原则控制主体的活动。就是这个善，善的观念，维持著它。那就是为什么伦理学的思想家始终无法避免要尝试辨明这两个术语。这两个原则毕竟基本上是对立的，换句话说，快乐与善。
But over and against that, how does one qualify the substratum of reality
of subjective activity?
但是超越并对抗这点，我们如何给予主体的活动的现实的物质层面的品质？
What is the new figure that Freud gave us in the opposition reality principle/
pleasure principle? It is without a doubt a problematic figure. Freud
doesn't for a moment consider identifying adequacy to reality with a specific
good. In Civilization and Its Discontents he tells us that civilization or culture
certainly asks too much of the subject. If there is indeed something that can
be called his good or his happiness, there is nothing to be expected in that
regard from the microcosm, nor moreover from the macrocosm.
It is with this question mark that I will end today.
弗洛依德给予我们的这个新的人物是什么？在现实原则与快乐原则的这个对立？无可置疑地，这是一个问题重重的人物。弗洛依德根本就没有考虑，要将胜任于现实的认同是明确的善。在“文明与其不满”一书，弗洛依德告诉我们，文明或是文化确实对主体要求太多。即使确实有某件东西能够被称为是他的善，或他的幸福，可是并没有任何东西被预期，关于那点，从小宇宙，或从大宇宙。今天，我就用这个疑问号来作为结束。
雄伯译
32hsiung@pchome.com.tw
http://springhero.wordpress.com
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