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Jacques Lacan
雅克 拉岡

On the Baroque 04
论巴洛克风格

The soul—you have to read Aristotle—is obviously what the winning thoughts leads
to.

关於灵魂,你必须阅读亚里斯多德。显而易见,灵魂是胜利者的思想导致的结果

It is all the more necessary—that is, it doesn’t stop being written—since what the
thought in question elaborates are thoughts about ( sur) the body.

它的存在因此更加需要,换句话说,灵魂並没有停止被书写,因为受到置疑的
思想所精心构想的一切,就是有关身体的思想。

The boy should impress you more. In fact, that is what impresses classical science—
how can it work like that? A body, yours or any other one besides, a roving body, must
suffice unto itself. Something made me think of it, a little syndrome that I saw emerge
from my ignorance, and that I was reminded of –if it so happened that one’s tears
dried up, the eye wouldn’t work very well anymore. I call such things miracles of the
body. That can be grasped immediately. What if the lachrymal gland didn’t cry or drip
anymore? You would run into trouble.

身体应该让你印象更为深刻。事实上,那是古典的科学感到印象深刻的地方。那
是如何运作呢?身体,无论是你的,或是任何其它人的,一个会走动的身体,
本身必须是自给自足的。只要发生状况,就会使我想到它,例如,我看到一个小
病癥因为我的无知而出现,我就会想到我的身体。假如我的眼泪乾涸了,我的眼
睛就无法发挥功用。我称这样的事情为身体的奇迹。它马上就能让人理解。万一
我的眼泪腺不再让我哭,或掉出眼泪,怎麽办?我可是遭遇到麻烦了。

On the other hand, the fact is that it snivels, and why the devil does it when,
corporally, imaginarily or symbolically, someone steps on your foot? Someone affects
you—that’s what it’s called. What relation is there between that sniveling and the fact
of parrying the unexpected, in other words, getting the hell out of there ( se barrer)?
That’s a vulgar formuation, but it says what it means, because it precisely re-
converges with the barred subject ( sujet barrer ), some consonance of which you hear
therein. Indeed, the subject gets the hell of there ( se barre), as I said, and more often
than it is his turn to do so.

在另一方面,事实的真相是,假如有人踩住你的脚,不管是实质上、想像上、或
符号上,你的眼泪会呜咽而泣。有人影响到你,我们可以这样说。在呜咽而泣跟
躲开意外之间,换句话说,跟禁制一切的麻烦之间,有怎样的关系?这样的构
想容或低俗,但是它的意思表达得很清楚,因为它确实让被禁制的生命主体重
新回到本身。你会听到你身体内的和谐回应。的确,生命的主体禁制它自己,如
我所说的,往往还没有轮到自己时,它就自动先禁制。

Observe here simply that there are many advantages to unifying the expression for the
symbolic, imaginary, and the real—I am saying this to you in parentheses --- as
Aristotle did, who did not distinguish movement from αλλομοηξ. Change
and motion in space were for him—though he didn’t realize it—the fact that the
subject gets the hell out of there. Obviously Aristotle didn’t have the true categories,
but, all the same, he sensed things very well.

在此,请观察一下,将符号界、想像界、及真实界的表达,统一来看,会有许多
优点。我现在这样说,略有保留,如亚里斯多德一样。他並没有将动作跟希腊文
所说的「变化」区别开来。虽然他自己没有体会到,对他而言,变化跟动作都是
这个事实:生命的主体想要禁制一切的麻烦。显而易见的,亚里斯多德並没有将
它们真正的分类,但是,它们的差異,他仍然觉察得出来。

In other words, what is important is that all that hang together well enough for the
body to subsist, barring any accident, as they say, whether external or internal. Which
means that the body is taken for what it presents itself to be, an enclosed body ( un
corpi ferme).

换句话说,重要的是,汇聚一切力量,就是要让身体生存下去,如人们所说的,
禁制任何的意外,无论外在的意外,或内在的意外。这意味着,身体被认为就是
它自己呈现的内涵,一个封闭的身体。

Isn’t it plain to see that the soul is nothing other than the supposed identicalness
( identite) of the body to everything people think in order to explain it? In short, the
soul is what one thinks regarding the body—on the winning side.
这难道不是再明白不过?灵魂道道地地就是对於身体假设的认同,认同人们为
了要解释身体所思想的一切。总之,灵魂就是我们对於身体的思想看法,跟胜利
者这一边有关。

And people are reassured by thinking that the body thinks in the same way. Hence the
diversity of explanations. When it is assumed to think secretly, there are secretions.
When it is assumed to think concretely, there are concretions. When it is assumed to
think information, there are hormones. And still further, it gives itself over ( s’adonne)
to DNA, to Adonis.

人们若是认为,身体跟思想的方式若是一致,他们就会心安理得。因此,就产生
各种各样的解释。有人认为,思想属於私密,就将身体排泄的动作也视为私密。
有人认为,思想要具体表现,就认为身体的病痛都会有具体原因。有人想到资讯
情报,就将荷尔蒙视为是生命力的泄露。尤有甚者,还有人要分析美男子阿东尼
斯的脱氧核糖核酸,找出英俊帅美的成因。

All of that to bring you to the following, which I announced at the beginning
regarding the subject of the unconscious—because I don’t speak just casually, to
waster my breath—it is truly odd that the fact that the structure of thought is based on
language is not thrown into question in psychology. The said language—that’s the
only thing that’s new in the term “ structure,” others do whatever they feel like with it,
but what I point out is that—the said language brings with it considerable inertia,
which is seen by comparing its functioning to sings that are called mathematical—“
mathemes”—solely because they are integrally transmitted. We haven’t the slightest
idea what they mean, but they are transmitted. Nevertheless, they are not transmitted
without the help of language, and that’s what makes the whole thing shaky.

我讲了老半天,就是要你们注意以下,我在开始时所宣佈的,关於无意识的主
体。因为我不是要闲话家常,徒然浪费口舌。这确实很奇怪,思想的结构被建立
在语言之上,这个事实竟然在心理学界没有受到怀疑。所被言说的语言,那是
「结构」这个术语唯一新颖的地方,别的学者怎麽研究,暂且不管,但是我要指
出的是,所被言说的语言,会带来相当多的惰性。我们比较语言的功用,跟所谓
数学的符号,也就是「数号」,我们就可以看出端倪,只因为它们彼此之间,可
以完整地被传递。我们根本不知道,它们是什麽意思,但是它们可以被传递。可
是,假如没有语言的帮助,它们就无法传递。整件事情就这样动摇。

If there is something that grounds being, it is assuredly the body. On that score,
Aristotle was not mistaken. He sorted out many of them, one by one—see his history
of animals. But he doesn’t manage, if we read him carefully, to link it to his
affirmation—naturally you have never read De Anima ( On the Soul), despite my
supplications—that man thinks with—instrument—his soul, that is, as I just told you,
the presumed mechanism on which the body is based.

假如有某件东西作为生命存在的基础,那确实就是身体。因为这样,亚里斯多德
说得没错。他将许多身体分门别类,一个接一个,为了看出动物的历史。但是,
假如我们仔细阅读的话,我们会发现,他並没有成功地将身体,跟对於身体的
肯定,并为一谈。当然,你们可能没有读过他的「论灵魂」,儘管我恳求过好几
次。上面写说:人会思想,是使用工具,也就是他的灵魂,换句话说,如同我曾
告诉过你们,人会思想,是使用身体作为基础的假设中的机械结构学。

Naturally, you have to watch out. We are the ones who introduce mechanisms because
of our physics—which is already, moreover, on a dead and path because, ever since
the rise of quantum physics, mechanisms don’t work. Aristotle didn’t enter into the
narrow straits of mechanism. This, “ man thinks with his soul” means that man thinks
with Aristotle’s thought. In that sense, thought is naturally on the winning side.

当然,你们必须小心注意。因为物理学的关系,我们人类最先介绍机械结构。可
是,物理学已经快走到穷途末路,因为自从量子物理学興起以来,机械结构学
已经不行其道。亚里斯多德並没有进入机械结构学的狭隘的领域。因此,「人使
用他的灵魂来思想」这句话的意思是:人使用亚里斯多德的思想来思想。以那个
意义来说,思想当然是站在胜利者这一边。

雄伯译
springherohsiung@gmail.com

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