Antigone between two deaths安提贡尼处于两次死亡之间
雄伯译
SUPPLEMENTARY NOTE补充笔记
I would like now to focus on the meaning I give to such an exploration of the tragedy of Antigone.
我现在想要专注于我给予的这个意义,来探索安提贡尼的悲剧。
It may have seemed demanding to some of you. For some time now I have
used the metaphor of the rabbit and the hat in connection with a certain way of making something appear from analytical discourse that isn't there. I might almost say that on this occasion I have put you to the test of eating raw rabbits. You can relax now. Take a lesson from the boa constrictor. Have a little nap and the whole thing will pass through. You will even notice on waking that you have digested something after all.
精神分析的辞说出现。我几乎可能说,在这个场合,我已经让你们接受生吃兔子的考验。你们现在能够轻松。从大蟒蛇获得教训。假如你们小睡个午觉,然后全部的事情就会烟消云散。你们清醒时甚至知道,你们毕竟已经消化了某件东西。
对于你们一些人而言,这可能似乎是要求严酷。现在有段时间,为曾经使用兔子与帽子的隐喻,关于某些的方式,让某件东西从并不在那里的It is on account of the procedure I have adopted - and it's no doubt quite a demanding one obviously, quite a tough one - of requiring you to accompany me in breaking the stones along the road of the text that it will enter your body. You will see in retrospect that even if you are not aware of it, the latent, fundamental image of Antigone forms part of your morality, whether you like it or not. That's why it is important to analyze its meaning, and it's not the watered-down meaning in the light of which its lesson is usually transmitted.
因为我採用的程序—无可置疑地,这个程序显而易见是严酷,相当困难—它要求你们陪伴我,沿着它将进入你们身体的途中,打破那些石头。你们回顾时将会看出,即使你们并不知道它,安提贡尼这个潜在的基本的意象,形成你们道德的一部分,无论你们喜欢与否。那就是为什么这是重要的,要分析它的意义。它并不是被稀释过的意义,从这个意义的观点,它的教训通常被传递出去。
Involved here is nothing more nor less than the reinterpretation of the
Sophoclean message. You can certainly resist this resharpening of the text's high points, but if you decide to reread Sophocles, you will perceive the distance we have traveled. Even if I am challenged on a given point - for I don't exclude the possibility that I, too, on occasion may misinterpret something- I believe I have dissipated the all-encompassing nonsense in which Sophocles is carefully preserved by a certain tradition.
在此被牵涉的实实在在就是重新诠释索福克利斯的讯息。你们确实能够抗拒这种重新塑造文本的高潮。但是假如你们决定重新阅读索福克利斯,你们将会感觉我们曾经旅行过的差异。即使在某个观点我被挑战—因为我没有排除这个可能性: 我有时也会错误地解释事情—我相信我已经排除这种涵盖一切的胡说,在那里,索福克利斯仔细的被某个传统保留。
While I was discussing that with some of you who were countering my
views with memories they had of reading Oedipus at Colonus - memories that
were obviously influenced by the scholarly interpretation - I remembered a little footnote. There are people here who like footnotes. So I will read one that is to be found in a work that psychoanalysts ought to have read at least once, namely, Erwin Rohde's Psyche, of which there exists an excellent French translation.
虽然我正在跟你们反驳我的观点的那些人讨论那个观点,因为他们阅读「伊狄浦斯王」,还存有的记忆。这些记忆显而易见地受到学术性的诠释—我记得有一个脚注。在此的人们喜欢那个脚注。所以我将阅读能够找到的一个脚注,精神分析家本来应该阅读那个脚注至少一次。换句话说,欧文、罗德的「心灵」。有一本很优秀的法文版。
On the whole, you will find more there, and more that is certain, concerning that which Greek civilization has handed down to us than in any work originally written in French. The most brilliant people on earth don't have all the arrows in their quiver. As it is, we are unfortunate enough to have a romantic movement that didn't rise much above the level of a certain idiocy, and we by no means possess all the advantages when it comes to erudition.
大体上,你们将会在那发现更多,更多确定的东西,关于希腊文明曾经传递给与我们的东西,超过法文版原初写作的任何著作。世界上即使是最杰出的人们都没有拥有所有的箭可以弹射。事实上,我们足够不幸拥有一个浪漫主义运动,它并没有提升高于某种白痴的层层。我们绝对没有拥有所有的利益,就广博的学问而言。
On page 463 of the French translation of Erwin Rohde's book, you will
find a little footnote on Oedipus at Colonus, which I have already discussed
with you in terms that are directly related to what I am concerned with today.
在欧文、罗德的书店法文翻译的463页,你们将会找到论「伊狄浦斯王」的一个小脚注。为已经跟你们讨论过了,用今天我关心的主题直接相关的术语。
Rohde writes: "One only has to read the play with an open mind to realize
that this savage, angry, pitiless old man who calls down horrible curses on his sons" - Rohde is perfectly correct, for twenty minutes before the end of the play, Oedipus is still crushing Polynices beneath the weight of his curses - "and who as a man thirsty for revenge looks forward passionately to the misfortunes that are about to descend on his native town, has none of that profound peace of the gods, of that transfiguration associated with the penitent, which traditional exegesis is pleased to observe in him. The poet does not make a habit of disguising life's realities, and here he shows himself to be fully aware that destitution and misfortune do not usually have the effect of transfiguring man; they depress him rather and strip him of his nobility. His Oedipus is pious. He was from the beginning in Oedipus Rex, but in his distress he turns savage."
罗德写到:「我们仅必须做的是带着开放的心灵,为了体会到,这个野蛮,愤怒,可怜的老年,对于他的儿子们发出可怕的诅咒」。罗德非常正确,因为戏剧结束前二十分钟,伊狄浦斯仍然将波利尼西斯笼罩在他的诅咒之下。作为一位渴望报复的人,他激情地期待即将降临他的祖国城邦的那些不幸。他并没有获得众神的那种深刻的平静,那种跟悔罪者息息相关的转变。传统的圣典诠释学很乐意在他身上观察到这种转变。诗人并没有养成伪装生命的现实的这个习惯,在此他显示他自己充分地知道,丧失一切与不幸通常并没有转变一个人:它们让他相当沮丧,并且剥夺掉他的高贵尊严。他的伊狄浦斯是虔诚的。「从伊狄浦斯王」,他从一开始就是虔诚。但是在他的痛苦当中,他转变成为野蛮。」
That is the testimony of a reader who is not especially concerned with the problems of tragedy, since his work is an historical account of the different concepts that the Greeks had of the soul.