拉康思想研究Ethic 82
Ethic 82
The Ethics of Psychoanalysis
精神分析伦理学
Jacques Lacan
雅克、拉康
VI
第五章
THE CRITIQUE OF PRACTICAL REASON
实践理性的批判
PHILOSOPHY IN THE BOUDOIR
闺房哲学
THE TEN COMMANDMENTS
十戒
THE EPISTLE TO THE ROMANS
致罗马人的使徒书
Putting the wife between the house and the donkey has given rise to more
than one idea that one can recognize there the exigences of a primitive society—
a society of Bedouins, "wogs," and "niggers." Well, I don't agree.
The law affirmed there, the part concerning one's neighbor's wife at least,
is still alive in the hearts of men who violate it every day, and it doubtless has
a relationship to that which is the object of our discussion today, namely, das
Ding.
将妻子摆在房屋与驴子之间，产生不仅一个观念，我们在那里体认筹原初社会的迫切性—一个贝多恩的社会，“ 房屋”与“奴仆”的社会。「呵呵，我不同意。」法则在那里肯定，至少关于邻居的妻子，以旧活生生地在那些男人的心中，他们每天违背它。无可置疑地，它跟属于我们今天讨论的这个客体并没有关系，换句话说，“物象”。
It is not after all a question of just any good here. It is not a question of
that which creates the law of exchange and covers with a kind of amusing
legality, a kind of social Skherung, the movements, the impetus, of human
instincts. It is a question of something whose value resides in the fact that
none of these objects exists without having the closest possible relationship
to that in which the human being can rest as if it were the Trude, das Ding -
not insofar as it is his good, but insofar as it is the good in which he may find
rest. Let me add das Ding insofar as it is the very correlative of the law of
speech in its most primitive point of origin, and in the sense that this Ding
was there from the beginning, that it was the first thing that separated itself
from everything the subject began to name and articulate, that the covetousness
that is in question is not addressed to anything that I might desire but
to a thing that is my neighbor's Thing.
毕竟，这并不仅仅是在此地任何的善的问题。这并不是创造交换法则的东西，并且涵盖某种有趣的合法性的问题，这是一种社会的运动，人类本能的动机的问题。这是某件东西的价值在于这个事实的问题，这些东西的存在必然会有密切的关系，跟人类能够依靠的东西，好像那是真理，“物象”。不是因为那是他的善，而是因为在那个善里，他可以找到依靠。让我们补充这个“物象”，因为物象是言说的法则的相关因素，处于它最原初的起源点。开一开头，这个物象在那里的意义是，物象是最早将它自己分开，跟每一样主体开始命名并且表达的东西分开。受到质疑的垂涎并不是针对任何东西言说，我可能欲望的东西，而是针对属于我的邻居的“物象”的东西。
It is to the extent that the commandment in question preserves the distance
from the Thing as founded by speech itself that it assumes its value.
But where does this take us?
甚至受到质疑的这个戒令，跟这个“物象”保持这个距离，作为是言说自身的基础。这样，它具有它的价值。但是这会引导我们前往哪里？
Is the Law the Thing? Certainly not. Yet I can only know of the Thing by
means of the Law. In effect, I would not have had the idea to covet it if the
Law hadn't said: "Thou shalt not covet it." But the Thing finds a way by
producing in me all kinds of covetousness thanks to the commandment, for
without the Law the Thing is dead. But even without the Law, I was once
alive. But when the commandment appeared, the Thing flared up, returned
once again, I met my death. And for me, the commandment that was supposed
to lead to life turned out to lead to death, for the Thing found a way
and thanks to the commandment seduced me; through it I came to desire
death.
法则就是“物象”吗？当然不是。可是，我知道这个物象，仅是凭借着法则。实际上，我本来不会拥有垂涎它的这个想法，假如法则当时没有明说：「汝勿垂涎它！」但是，这个物象找到一个途径，作为在我身上产生各色各样的垂涎，由于这个戒令。因为假如没有这个法则，物象是死亡。但是即使没有法则，我再次活着。但是当戒令出现，这个物象突然燃烧起来，再次回来。我遭遇我的死亡。对于我而言，被认为导致生命的这个戒令，结果是导致死亡，因为物象找到一个途径。并且由于这个戒了，物象诱拐我，经由这个戒令，我逐渐欲望死亡。
I believe that for a little while now some of you at least have begun to
suspect that it is no longer I who have been speaking. In fact, with one small
change, namely, "Thing" for "sin," this is the speech of Saint Paul on the
subject of the relations between the law and sin in the Epistle to the Romans,
我相信，有段时间，至死你们一些人们开始怀疑，一直在言说的这个人并不是我。实际上，具有小小的改变，也就是以“物象”取代“原罪”。那就是圣保罗的言说，讨论法则与原罪之间的关系，在“致罗马人的使徒书”。
Whatever some may think in certain milieux, you would be wrong to think
that the religious authors aren't a good read. I have always been rewarded
whenever I have immersed myself in their works. And Saint Paul's Epistle is
a work that I recommend to you for your vacation reading; you will find it
very good company.
无论有些人们在某种情况会怎样地认为，你们将是错误，假如你们认为，这些宗教的作者并不值得阅读。我总是收获丰硕，每当我陶醉于他们的作品。圣保罗的使徒书是我推荐给于你们暑期阅读的一本著作，你们将发现它是很好的伴随。
The relationship between the Thing and the Law could not be better defined
than in these terms. And we will come back to it now. The dialectical relationship
between desire and the Law causes our desire to flare up only in
relation to the Law, through which it becomes the desire for death. It is only
because of the Law that sin, αμαρτία - which in Greek means lack and nonparticipation in the Thing - takes on an excessive, hyperbolic character. Freud's
discovery - the ethics of psychoanalysis - does it leave us clinging to that
dialectic?
这个“物象“与法则之间的关系用这些术语来定义是最贴切不过。我们现在将回头谈论它。处于欲望与法则之间的这个辩证的关系引为我们的欲望燃烧起来，仅是跟法则的关系。经由这个法则，它变成是追求死亡的欲望。仅是因为这个法则，原罪αμαρτία，这个希腊字词典意思是”欠缺“与”不参与物象“。”原罪“具有一个过渡，夸张的特性。弗洛依德的发现—精神分析的伦理学—它让我们紧捉住那个辩证法吗？
We will have to explore that which, over the centuries, human
beings have succeeded in elaborating that transgresses the Law, puts them in
a relationship to desire that transgresses interdiction, and introduces an erotics
that is above morality.
我们将必须探索过去几世纪来，人类曾经成功地建构来逾越法则的东西，让他们处于一种跟逾越禁令的欲望的关系，并且介绍一种超越道德的情爱。
I don't think that you should be surprised by such a question. It is after
all precisely something that all religions engage in, all mysticisms, all that
Kant disdainfully calls the Religionsschwarmereien, religious enthusiasms -
it's not an easy term to translate. What is all this except a way of rediscovering
the relationship to das Ding somewhere beyond the law? There are no
doubt other ways. No doubt, in talking about erodes, we will have to talk
about the kind of rules of love that have been elaborated over the centuries.
我并不认为，你们应该对这样的问题大吃一惊。毕竟，这确实就是所有的宗教，所有的神秘主义参与的东西。所有康德藐视地称为是“宗教狂热主义“的东西—要翻译这个术语并不容易。所有这一切难道不就是重新发现跟”物象“的关系？在超越法制则的某个地方？无可置疑地，还有其他的方式。无可置疑地，当我们谈论腐蚀物时，我们将必须谈论有关爱的这些法则，过去几世纪来，曾经被建构的爱的法则。
Freud said somewhere that he could have described his doctrine as an erodes,
but, he went on, "I didn't do it, because that would have involved giving
ground relative to words, and he who gives ground relative to words also
gives ground relative to things. I thus spoke of the theory of sexuality."
弗洛依德在某个地方说过，他本来会将他的信条描述为一种“腐蚀物“，但是他继续说：「我没有这样描述，因为那本来将会牵涉到要退让跟文字相关的立场。而退让跟文字相关的立场的人，也等于是退让跟事物相关的立场。我因此谈论到性的理论。」
It's true: Freud placed in the forefront of ethical inquiry the simple relationship
between man and woman. Strangely enough, things haven't been
able to move beyond that point. The question of das Ding is still attached to
whatever is open, lacking, or gaping at the center of our desire. I would say
- you will forgive the play on words - that we need to know what we can do
to transform this dam-age into our "dame" in the archaic French sense, our
lady.
的确，弗洛依德在伦理学研究的前景，放置男人与女人之间的这个单纯的关系。耐人寻味地，事情始终不能个移动超越那个时刻。“物象“的这个问题依旧连接，跟任何开放的东西连接，跟任何在我们的欲望的中心分开的东西连接。我不妨说—你们将原谅这些文字遊戏。我们需要知道，我们能够做什么，为了将这个“dam-age”（水坝-时代），转化成为我们的”dame”, 法文古义是“我们的女士”。
Don't laugh at this sleight of hand; it was in the language before I used it.
If you look up the etymology of the word "danger," you will see that exactly
the same ambiguity exists from the beginning in French: "danger" was originally
"domniarium," domination. The word "dame" gradually came to contaminate
that word. And, in effect, when we are in another's power, we are
in great danger.
请你们不要嘲笑这种文字遊戏的花样。我使用它之前，它就存在于语言里。假如你们查阅“danger”(危险)这个字的字源学，你们将会看出，从一开头，在法文的“danger“，存在着确实相同的歧义性：”danger“原先的意思是”支使“。而”dame“这个字则是逐渐污染那个字词。实际上，当我们受到另外一个力量的掌握，我们处于危险当中。
Therefore, next year we will try to advance still further into these incontestably
perilous waters.
December 23,1959
因此，明年，我们将会尝试更加深入地进入这些无法测试的危险的水域。
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
VI
第五章
THE CRITIQUE OF PRACTICAL REASON
实践理性的批判
PHILOSOPHY IN THE BOUDOIR
闺房哲学
THE TEN COMMANDMENTS
十戒
THE EPISTLE TO THE ROMANS
致罗马人的使徒书
Putting the wife between the house and the donkey has given rise to more
than one idea that one can recognize there the exigences of a primitive society—
a society of Bedouins, "wogs," and "niggers." Well, I don't agree.
The law affirmed there, the part concerning one's neighbor's wife at least,
is still alive in the hearts of men who violate it every day, and it doubtless has
a relationship to that which is the object of our discussion today, namely, das
Ding.
将妻子摆在房屋与驴子之间，产生不仅一个观念，我们在那里体认筹原初社会的迫切性—一个贝多恩的社会，“ 房屋”与“奴仆”的社会。「呵呵，我不同意。」法则在那里肯定，至少关于邻居的妻子，以旧活生生地在那些男人的心中，他们每天违背它。无可置疑地，它跟属于我们今天讨论的这个客体并没有关系，换句话说，“物象”。
It is not after all a question of just any good here. It is not a question of
that which creates the law of exchange and covers with a kind of amusing
legality, a kind of social Skherung, the movements, the impetus, of human
instincts. It is a question of something whose value resides in the fact that
none of these objects exists without having the closest possible relationship
to that in which the human being can rest as if it were the Trude, das Ding -
not insofar as it is his good, but insofar as it is the good in which he may find
rest. Let me add das Ding insofar as it is the very correlative of the law of
speech in its most primitive point of origin, and in the sense that this Ding
was there from the beginning, that it was the first thing that separated itself
from everything the subject began to name and articulate, that the covetousness
that is in question is not addressed to anything that I might desire but
to a thing that is my neighbor's Thing.
毕竟，这并不仅仅是在此地任何的善的问题。这并不是创造交换法则的东西，并且涵盖某种有趣的合法性的问题，这是一种社会的运动，人类本能的动机的问题。这是某件东西的价值在于这个事实的问题，这些东西的存在必然会有密切的关系，跟人类能够依靠的东西，好像那是真理，“物象”。不是因为那是他的善，而是因为在那个善里，他可以找到依靠。让我们补充这个“物象”，因为物象是言说的法则的相关因素，处于它最原初的起源点。开一开头，这个物象在那里的意义是，物象是最早将它自己分开，跟每一样主体开始命名并且表达的东西分开。受到质疑的垂涎并不是针对任何东西言说，我可能欲望的东西，而是针对属于我的邻居的“物象”的东西。
It is to the extent that the commandment in question preserves the distance
from the Thing as founded by speech itself that it assumes its value.
But where does this take us?
甚至受到质疑的这个戒令，跟这个“物象”保持这个距离，作为是言说自身的基础。这样，它具有它的价值。但是这会引导我们前往哪里？
Is the Law the Thing? Certainly not. Yet I can only know of the Thing by
means of the Law. In effect, I would not have had the idea to covet it if the
Law hadn't said: "Thou shalt not covet it." But the Thing finds a way by
producing in me all kinds of covetousness thanks to the commandment, for
without the Law the Thing is dead. But even without the Law, I was once
alive. But when the commandment appeared, the Thing flared up, returned
once again, I met my death. And for me, the commandment that was supposed
to lead to life turned out to lead to death, for the Thing found a way
and thanks to the commandment seduced me; through it I came to desire
death.
法则就是“物象”吗？当然不是。可是，我知道这个物象，仅是凭借着法则。实际上，我本来不会拥有垂涎它的这个想法，假如法则当时没有明说：「汝勿垂涎它！」但是，这个物象找到一个途径，作为在我身上产生各色各样的垂涎，由于这个戒令。因为假如没有这个法则，物象是死亡。但是即使没有法则，我再次活着。但是当戒令出现，这个物象突然燃烧起来，再次回来。我遭遇我的死亡。对于我而言，被认为导致生命的这个戒令，结果是导致死亡，因为物象找到一个途径。并且由于这个戒了，物象诱拐我，经由这个戒令，我逐渐欲望死亡。
I believe that for a little while now some of you at least have begun to
suspect that it is no longer I who have been speaking. In fact, with one small
change, namely, "Thing" for "sin," this is the speech of Saint Paul on the
subject of the relations between the law and sin in the Epistle to the Romans,
我相信，有段时间，至死你们一些人们开始怀疑，一直在言说的这个人并不是我。实际上，具有小小的改变，也就是以“物象”取代“原罪”。那就是圣保罗的言说，讨论法则与原罪之间的关系，在“致罗马人的使徒书”。
Whatever some may think in certain milieux, you would be wrong to think
that the religious authors aren't a good read. I have always been rewarded
whenever I have immersed myself in their works. And Saint Paul's Epistle is
a work that I recommend to you for your vacation reading; you will find it
very good company.
无论有些人们在某种情况会怎样地认为，你们将是错误，假如你们认为，这些宗教的作者并不值得阅读。我总是收获丰硕，每当我陶醉于他们的作品。圣保罗的使徒书是我推荐给于你们暑期阅读的一本著作，你们将发现它是很好的伴随。
The relationship between the Thing and the Law could not be better defined
than in these terms. And we will come back to it now. The dialectical relationship
between desire and the Law causes our desire to flare up only in
relation to the Law, through which it becomes the desire for death. It is only
because of the Law that sin, αμαρτία - which in Greek means lack and nonparticipation in the Thing - takes on an excessive, hyperbolic character. Freud's
discovery - the ethics of psychoanalysis - does it leave us clinging to that
dialectic?
这个“物象“与法则之间的关系用这些术语来定义是最贴切不过。我们现在将回头谈论它。处于欲望与法则之间的这个辩证的关系引为我们的欲望燃烧起来，仅是跟法则的关系。经由这个法则，它变成是追求死亡的欲望。仅是因为这个法则，原罪αμαρτία，这个希腊字词典意思是”欠缺“与”不参与物象“。”原罪“具有一个过渡，夸张的特性。弗洛依德的发现—精神分析的伦理学—它让我们紧捉住那个辩证法吗？
We will have to explore that which, over the centuries, human
beings have succeeded in elaborating that transgresses the Law, puts them in
a relationship to desire that transgresses interdiction, and introduces an erotics
that is above morality.
我们将必须探索过去几世纪来，人类曾经成功地建构来逾越法则的东西，让他们处于一种跟逾越禁令的欲望的关系，并且介绍一种超越道德的情爱。
I don't think that you should be surprised by such a question. It is after
all precisely something that all religions engage in, all mysticisms, all that
Kant disdainfully calls the Religionsschwarmereien, religious enthusiasms -
it's not an easy term to translate. What is all this except a way of rediscovering
the relationship to das Ding somewhere beyond the law? There are no
doubt other ways. No doubt, in talking about erodes, we will have to talk
about the kind of rules of love that have been elaborated over the centuries.
我并不认为，你们应该对这样的问题大吃一惊。毕竟，这确实就是所有的宗教，所有的神秘主义参与的东西。所有康德藐视地称为是“宗教狂热主义“的东西—要翻译这个术语并不容易。所有这一切难道不就是重新发现跟”物象“的关系？在超越法制则的某个地方？无可置疑地，还有其他的方式。无可置疑地，当我们谈论腐蚀物时，我们将必须谈论有关爱的这些法则，过去几世纪来，曾经被建构的爱的法则。
Freud said somewhere that he could have described his doctrine as an erodes,
but, he went on, "I didn't do it, because that would have involved giving
ground relative to words, and he who gives ground relative to words also
gives ground relative to things. I thus spoke of the theory of sexuality."
弗洛依德在某个地方说过，他本来会将他的信条描述为一种“腐蚀物“，但是他继续说：「我没有这样描述，因为那本来将会牵涉到要退让跟文字相关的立场。而退让跟文字相关的立场的人，也等于是退让跟事物相关的立场。我因此谈论到性的理论。」
It's true: Freud placed in the forefront of ethical inquiry the simple relationship
between man and woman. Strangely enough, things haven't been
able to move beyond that point. The question of das Ding is still attached to
whatever is open, lacking, or gaping at the center of our desire. I would say
- you will forgive the play on words - that we need to know what we can do
to transform this dam-age into our "dame" in the archaic French sense, our
lady.
的确，弗洛依德在伦理学研究的前景，放置男人与女人之间的这个单纯的关系。耐人寻味地，事情始终不能个移动超越那个时刻。“物象“的这个问题依旧连接，跟任何开放的东西连接，跟任何在我们的欲望的中心分开的东西连接。我不妨说—你们将原谅这些文字遊戏。我们需要知道，我们能够做什么，为了将这个“dam-age”（水坝-时代），转化成为我们的”dame”, 法文古义是“我们的女士”。
Don't laugh at this sleight of hand; it was in the language before I used it.
If you look up the etymology of the word "danger," you will see that exactly
the same ambiguity exists from the beginning in French: "danger" was originally
"domniarium," domination. The word "dame" gradually came to contaminate
that word. And, in effect, when we are in another's power, we are
in great danger.
请你们不要嘲笑这种文字遊戏的花样。我使用它之前，它就存在于语言里。假如你们查阅“danger”(危险)这个字的字源学，你们将会看出，从一开头，在法文的“danger“，存在着确实相同的歧义性：”danger“原先的意思是”支使“。而”dame“这个字则是逐渐污染那个字词。实际上，当我们受到另外一个力量的掌握，我们处于危险当中。
Therefore, next year we will try to advance still further into these incontestably
perilous waters.
December 23,1959
因此，明年，我们将会尝试更加深入地进入这些无法测试的危险的水域。
雄伯译
32hsiung@pchome.com.tw
http://springhero.wordpress.com
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