Here we can take the question even further. Is it the same shadow that isrepresented by the human body; is it this same image that constitutes a barrierto the Other-thing that lies beyond?
在此我们能够更加深入探讨这个问题。这难道不是跟人类身体所被代表是相同的阴影吗?这难道不是相同的意象,构成位于超验的大他者的物象的阻碍吗?
That which lies beyond is not simply the relationship to the second deathor, in other words, to man to the extent that language demands of him thathe realize the following, namely, that he is not. There is also the libido, thatis to say, that which at fleeting moments carries us beyond the encounter thatmakes us forget it. And Freud was the first to articulate boldly and powerfullythe idea that the only moment of jouissance that man knows occurs atthe site where fantasms are produced, fantasms that represent for us the samebarrier as far as access to jouissance is concerned, the barrier where everythingis forgotten.
超验的那个物象不仅是跟二次死亡跟人的关系。或换句话说,甚至语言要求他,他应该实践以下,也就是说,他并没有生命实存。也还有这个力比多,换句话说,在瞬间的时刻,它带领我们超越让我们忘记它的这个遭遇。弗洛依德是第一位大胆而且有力地表达这个观念的人。人所知道的欢爽的唯一的时刻,发生在幻景被产生的这个地点,这些幻景呈现给我们相同的阻碍。就进入欢爽而言,在那个阻碍那里,一切事情都被忘记。
I should like to introduce here, as a parallel to the function of the beautiful,another function. I have named it on a number of occasions without emphasizingit particularly, but it seems to me essential to refer to it here. It is withyour permission what I shall call Αιδώς or, in other words, a sense of shame.The omission of this barrier, which prevents the direct experience of thatwhich is to be found at the center of sexual union, seems to me to be at theorigin of all kinds of questions that cannot be answered, including notablythe matter of feminine sexuality, which is a subject that is on the agenda ofour research activities - though I am not responsible for that.
我想要在此介绍另外一种功用,作为美的功用的对比。我曾经在许多场合提到它,并没有特别强调。但是我觉得在此提到它是必要的。假如你们容许的话,容我这个拉丁字,称为是羞愧的感觉。这个阻碍阻挡我们无法直接经验到在性的结合的中心,应该被发现的东西。我觉得这种阻碍的的省略,是各种无法被回答的问题的起源,特别是包括女性的性的事情。那是一个主题处于我们研究活动议程,虽然我并不是它的负责人。
The end of Antigone offers us the substitution of some bloody image ofsacrifice that is realized in the mystical suicide. Clearly, beyond a certainpoint we do not know what goes on in Antigone's tomb. Everything pointsto the fact that what occurs there takes place as a crisis of μα via - Antigoneattains the same level as that at which both Ajax and Hercules perish. I won'ttake up the question of Oedipus's end.
安提贡尼的结局。提供给与我们某种流血的牺性的意象的替代。那种牺牲在神秘的自杀里被实现。显而易见地,超越某个点,我们并不知道在安提贡尼的坟墓,发生什么事情。每件事情都指向这个事实:发生在那里的事情,是作为羞愧的危机发生。安提贡尼获得跟阿杰克与赫丘勒斯的毁灭的相同的层次。我就不再重叙伊狄浦斯结局的问题。
In this connection I have found no better a source than the Heracliteanaphorisms that we owe to the denunciatory references of Saint Clement ofAlexandria - he found in mem the sign of pagan abominations. I have retaineda small fragment that says, ei μή yap Διονύσωι ΪΙομιτήν e-ηοιόϋντο καινμνεον αίσμα, "clearly, if they did not organize processions and feasts toDionysos accompanied by the singing of hymns" - and it is here that theambiguity begins—αίδοίοισιν αναιδέστατα Εΐργασίάν - what would theyperform? the most disrespectful of homages to something shameful." That isin a sense one way of reading it. And, Heraclites goes on, Hades and Dionysosare the same thing to the extent that both of them μαίνονται., they entera state of delirium and start to perform like hyenas. The reference is to bacchicprocessions that are linked to the appearance of all manner of forms of trance.You should realize that Heraclites didn't at all like extreme religious ceremoniesand had no sympathy for ecstacy - a lack of sympathy that is verydifferent from that of a Christian or a rationalist. And he leads us up to thepoint where he says that if it weren't a reference to Hades or a ceremony ofecstacy, it would be nothing more than an odious phallic ceremony, an objectof disgust.
关于这点,我找不到比赫拉克利图的警语,更加宝贵的资源。我们都将这些警语归功于亚历山大的圣科利门的抨击的指称。他在它们里面发现异教徒邪恶的迹象。我曾经保留一个片段,内容是说「显而易见,假如他们没有对戴奥尼修斯组织这些行列与庆典,伴随着圣歌的歌咏」--就在这里,模糊暧昧出现了--「他们将会执行什么?」对于某件令人羞愧的事情,表示最轻蔑的致意」从某个意义来说,那是一种阅读它的方式。赫拉克利图继续写道,海地斯与戴奥尼修斯是相同的,他们两人甚至都进入狂喜的状态,开始像夜狼一样地表演。这指向酒神的行列,它们跟各种狂喜的形式的外表互相关联。
Yet it isn't clear that one should rely on this translation. There is an obviousplay on words between αίδοίοσιν αναιδέστατα and "Αιδης, which meansinvisible. Αιδοία means the shameful parts, but it can also mean somethingrespectable and venerable. The term song isn't missing. In the end, in singingtheir praises with great pomp to Dionysos, the members of his sect donot really know what they are doing. Aren't Hades and Dionysos one and thesame thing?
可是,我们是否应该依赖这个翻译,则是不清楚。这很明显是在玩弄文字遊戏。这两个拉丁字的意思是看不见。前者是令人羞愧的部分,但是它能够意味着某件令人肃然起敬的东西。歌这个术语则是没有失落。最后,在堂皇排场对戴奥尼修斯歌咏赞美时,他的党派的成员并没有确实知道,他们正在做些什么。海地斯与戴奥尼修斯难道不是相同的事情吗?
It's a question that is also raised for us. Do the fantasm of the phallus andthe beauty of the human image find their legitimate place at the same level?Or is there, on the contrary, an imperceptible distinction, an irreducible difference,between them? The whole Freuthan enterprise has come up againstthat issue. At the end of one of his final papers, "Analysis Terminable andInterminable," Freud tells us that in the end the aspiration of the patientcollapses into an ineradicable nostalgia for the fact that there is no way hecan be the phallus, and that since he cannot be it, he can only have it in thecondition of the Penisneid in a woman or of castration in a man.
我们也被提出一个问题。阳具的幻见于人类意象的美丽,在相同层次找到合法的地位吗?或是,相反地,它们中间有一个无法感知的区别,一个难以减少的差异?整个弗洛依的的精神分析曾经遭遇这个问题。在他的最后的其中一篇论文「终结与无法终结的精神分析」,弗洛依德告诉我们,最后,病人的渴望崩塌成为无法抹除掉怀旧,对于这个事实:他不可能成为这个阳具。因为他无法成为阳具,他仅能拥有它,在女人或被阉割的男人的「阳具妒忌」的情况。
That's something to remember whenever the analyst finds himself in the position of responding to anyone who asks him for happiness. The question of the Sovereign Good is one that man has asked himself since time immemorial, but the analyst knows that it is a question that is closed. Not only doesn't he have that Sovereign Good that is asked of him, but he also knows there isn't any. To have carried an analysis through to its end is no more nor less than to have encountered that limit in which the problematic of desire is raised.
有某件事情应该记住,每当精神分析家发现他自己处于这个立场,回应任何跟他要求快乐的人。统治性的善的问题,是自太古以来,人询问他自己的问题。但是精神分析家知道,这是一个封闭的问题。他不但没有被要求统治的善,而且他也知道,根本就没有任何统治的善。将精神分析执行到底,实实在在就是遭遇到那个极限。在那里,欲望的问题被提出。
That this problematic is central for access to any realization of oneselfwhatsoever constitutes the novelty of the analysis. There is no doubt that inthe course of this process the subject will encounter much that is good forhim, all the good he can do for himself, in fact, but let us not forget what weknow so well because we say it everyday of our lives in the clearest of terms:he will only encounter that good if at every moment he eliminates from hiswishes the false goods, if he exhausts not only the vanity of his demands,given that they are all no more than regressive demands, but also the vanityof his gifts。