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The Impotence of Truth 6

The Impotence of Truth 6

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Published by Chun-hsiung Chen

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Published by: Chun-hsiung Chen on Jun 29, 2010
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10/18/2010

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The Impotence of truth 6
真理论述的无能为力
From The Other Side of Psychoanalysis
精神分析学的另一面
By Jacques Lacan
雅克、拉岡
I am persuaded that there are five or six people here who will be very well able todisplace what I am saying in such a way that it will have a chance of reemerging.
有人劝告过我,有五六个人能够胜任地代替我演讲的内容,让它们有机会唯妙唯肖地重现。
I won’t say that this is Archimedes’ lever. I will not tell you that this makes theslightest claim to a renewal of the world system, or of thinking about history. I amonly indicating how it is that analysis places us on a footing to accept, through chanceencounters, a number of things that may appear to be illuminating.
我不愿意说,这就是阿基米德的槓杆。我也不会告诉你,这种代替的宣称对於世界体系的复兴,或对於历史的思维,没有任何意义。我只是会指明出来,精神分析学如何让我们有一个立足点,透过偶然的机缘,来接受许多看起来具有啟蒙意义的事情。
Myself, for example, I might easily have never encountered Kojeve. If I had never encountered him, it is highly likely that, like all French people educated over a certain period, I would never have suspected that there was anything in
The Phenomenologyof Spirit.
以我自己当例子,我很幸运地曾经有这个机缘遇到柯爵比假如我不曾遇到他,很有可能,我会像所有曾经受过一段教育後的法国人一样,我本来永远不会怀疑到,黑格尔的「精神现象学」有什麽不对劲的地方。
It would not be a bad thing if analysis enabled you to realize what the impossibility isdue to, that is to say, what it is that stands in the way of grasping, of seizing the onlything that could perhaps ultimately introduce a mutation, namely, the naked real,without truth.
这也不是一件不好的事情,假如精神分析学使你们能够体会到,真事界不可能
1
 
掌握的原因是什麽,换句话说,是什麽阻碍到我们无法理解,是什麽阻碍我们无法掌握,那唯一在我们生命大限来临时,促使我们恍然大悟的蜕变,换句话说,没有真理论述掩饰下的赤裸裸的真实界。
But there’s the rub. Between us and the real, there is truth. Truth, as I once told youone day in a flight of lyricism, is the dear little sister of 
 jouissance
. I hope that this hascome back to mind, at least for some of you, at the moment when I am stressing thecontrast between the first line and the second in each of the four formulas that I havegiven you.
但是,那就是关键所在。在我们跟真实界之间,存在着我们对於真理的论述。理的论述,如同有一天我诗情洋溢地跟你们说,就「欢爽」的亲爱小姐妹我希望我这样说,已经让你们至少有一些人回想起那个时刻,我正在强调,我曾经给你们的四个真理论述的公式,第一条法则跟第二条法则的对比。
The first line comprises a relation, indicated here by an arrow, which is alwaysdefined as impossible. In the master’s discourse, for instance, it is effectivelyimpossible that there be a master who makes the entire world function. Getting peopleto work is even more tiring, if one really has to do it, than working oneself. Themaster never does it. He gives a sign, the master signifier, everybody jumps. That’swhere you have to start, which is, in effect, completely impossible. It’s tangle everyday.
第一条法则所形成的关系,这里我用一个箭头来表示,那总是被定义为不可能。例如,在主人的真理论述中,这是千真萬确地不可能,会有一位主人在使整个世界运转起来假如我们人类真的非工作不可的话,那麽强迫别人去工作,远比自己来工作,还更
加令
疲倦
。主人自己
来不工作。他只是
讯号
,主人的
,然後
个人就
争先恐
後地工作那就是你
必须开始
的地方,那个地方实
际上
完全
不可能的。它在我们
天的生
中具体可看出。
With impossibility written on the first line, it is now a matter of seeing, as is alreadyindicated by the place given to the term “ truth,” whether it might be at the level of thesecond line that one would have the last word.
如同在「真理的论述」这个
术语
的位
,所已经表明出来,在第一条所
书写
的不可能,是
它跟作为
论之用的第二条是
同的
层次
,现在是一件可以看的出来的事情。
2
 
However, at the level of the second line there is no suggestion of an arrow. And notonly is there no communication, but there is something that acts as a block.
可是,在第二条的
层次
没有一个箭头的指示。不但
彼此
之间没有
沟通
而且
还有
东西
,作为阻碍。
What is it that is blocking? It is what results from the work. And what a certainMarx’s discovery accomplished was to give full weight to a term that was alreadyknown prior to him and that designates what work occupies itself with—it’s called production.
什麽
东西
正在阻碍
呢?
那就是
於工作的
结果
克思一生所
现的
大成就之一,就是
力强调一个在他之
,已经
为人
术语
,那个
术语
指出,人类为什麽
要孜孜
地工作
那就是为
的生
Whatever the signs, whatever the master signifiers that come to be inscribed in the place of the agent, under no circumstances will production have a relationship totruth. One can do all one wants, one can say all one wants, one can try to conjoin this production with needs, which are the needs one fashions—there is nothing doing.Between the existence of master and a production’s relation with truth, there is noway of getting it work.
无论主人
出的
讯号
是什麽,无论
铭记
在代理人位
的主人的意
是什麽,生
产绝
对跟真理的论述没有任何关系。我们可
我们
的事,我们可以说我
兴说的话,我们可以
我们的生
,跟我们自己
創造
的的
需要结合
来,但是
先决
条件是没有主人的真理论述。
是主人的真理论述的存在,另
是生
产与
真理论述的关系,那就不可能
行得通
Each impossibility, whatever it may be, between the terms that we put in play here isalways linked to this—if it leaves us in suspense over its truth, it is because somethingis protecting it, which we shall impotence.
无论不可能的情
是什麽,我们在这里所
出的这
术语
彼此
之间不可能
行得通
的原因,总是如下
假如它使我们对於它的真理的论述
半信半
疑,那是因为
东西
正在
保护
它,这个
东西
,我们称之为真理论述的无能为力。
Take, for instance, in the university discourse, the initial term, the one that is
3

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