Encore 406

再来一次

Jacques Lacan
雅克 拉岡

On the Baroque 06
论巴洛克风格

I’m going to add a little more frosting on the Christ, because he is an important
personage, and because it fits into my commentary on the baroque. It’s not without
reason that people say that my discourse has something baroque about it.

我将替基督耶稣稍微增加一点润饰，因为他是一位重要的人物，他跟我对於巴
洛克风格的评述若合符节。人们说，我的真理论述有一点巴洛克的浮誇风格，不
是没有道理。

I am going to raise a question—of what importance can it be in Christian doctrine that

Christ have a soul? That doctrine speaks only of the incarnation of God in a body, and
assumes that the passion suffered in that person constituted another person’s
jouissance. But there is nothing lacking here, especially not a soul.

我将提出一个问题：基督教的教义认为，耶稣基督应该拥有一个灵魂，是非常
重要的吗？那个教义只提到，上帝具体显现到一个人的身上，並且认为，那个
人所遭受的激情的痛苦，构成另一个人的欢爽。但是，这里没有什麽欠缺，特别
並没有欠缺灵魂。

Christ, even when resurrected from the dead, is valued for his body, and his body is
the means by which communion in his presence is incorporation—oral drive—with
which Christ’s wife, the Church as it is called, contents itself very well, having
nothing to expect from copulation.

耶稣基督因为他的身体而受到推崇，即使当他从死者复活。他的身体是一个工具
作为他在现场时与人交会与融合的证明。他的妻子，也就是所谓的教会，非常满
足於这种口腔驱力的发挥，因为它除了这样的言语交流外，别无其它期望。

In everything that followed from the effects of Christianity, particularly in art—and

it’s in this respect that I coincide with the “ baroquism” with which I accept to be
clothed—everything is exhibition of the body evoking jouissance—and you can lend
credence to the testimony of someone who has just come back from an orgy of
churches in Italy—but without copulation. If copulation isn’t present, it’s no accident.
It’s just as much out of place there as it is in human reality, to which it nevertheless
provides sustenance with the fantasies by which that reality is constituted.

跟随基督教的影响而来的一切，特别是在艺术方面，就是在这一方面，我刚好
跟「巴洛克的浮誇风格」若合符节。以这样的风格，我接受人家的装扮，一切的
装扮都是为了展现召唤欢爽的身体。假如你曾经看见过一位从义大利的教堂的嘉
华年会回来，但是灵魂却毫无交会的人，你就会对於这样的装扮仪式备加推崇。
假如现场並没有什灵魂的交会，那不是什麽意外的事。灵魂的交会在那里是不合
时宜，正如在人类的现实世界，可是，它提供一个幻见的维持，以为灵魂的交
会是可能的，现实世界就是这样形成。

Nowhere, in any cultural milieu, has this exclusion been admitted to more nakedly. I
will even go a bit further—don’t think I don’t mete out what I say to you—I will go
so far as to tell you that nowhere more blatantly than in Christianity does the work of
art as such show itself as what it has always been in all places—obscenity.

将灵魂的交会排除在外，毫无掩饰地公开承认，没有任何一个文化的氛围，更
胜过这里。我甚至还要继续说下去，你们不要以为我是信口开河，我要继续告诉
你们，自古以来，艺术作品将自己作贱得如此低俗，没有一个地方，像在基督
教里面，表现得如此明目张胆。

The dit-mension of obscenity is that by which Christianity revives the religion of men.
I’m not going to give you a definition of religion, because there is no more a history
of religion than a history of art. “ Religion,” like “ the arts,” is nothing but a basket
category, for there isn’t the slightest homogeneity therein.

低俗的淋漓尽致，是基督教用来复活人的宗教的策略。我现在姑且就不替宗教下
个定义了，因为没有什麽宗教的历史，正如没有什麽艺术的历史。「各种宗教」
正如「各种艺术」，仅仅是一篮子的分类，因为里面根本就没有什麽同质性的一
贯之道。

But there is something in the utensils people keep fabricating to one-up each other.
What is at stake, for those beings whose nature it is to speak, is the urgency
constituted by the fact that they engage in amorous diversions in ways that are
excluded from what I could call “ the soul of copulation,” were it conceivable, in the
sense that I gave earlier to the word “ soul,” namely, what is such that it functions. I
dare to prop up with this word that which—effectively pushing them to it if it were
the soul of copulation—could be elaborated by what I call a physics, which in this
case is nothing other than the following: a thought that can be presupposed in
thinking.

但是，在这些器皿里，人们继续不断地编造某件东西，来互相比较谁优谁劣。因
为那些人的天性，本来是作为言说的生命主体，对他们岌岌可危的是这个迫不
及待的事实：他们要从事感情的交往，进行的方式，却是将我所谓应该可以想
像得到的「灵魂的交会」排除在外，而「灵魂」这个字的意义跟它所行使的功用，
我早先已经说过了。若是将「灵魂的交会」这个字作廣义的解释，容我冒昧使用
它来支持我所谓物理学所建构的看法。在这个情况，物理学仅仅就是以下的东西
一种在思想中，预先假定的思想。

There is a hole there and that hole is called the Other. At least that is what I felt I
could name it, the other qua locus in which speech, being deposited—pay attention to
the resonances here—founds truth and, with it, the pact that makes up for the non-
existence of the sexual relationship, insofar as it would be conceptualized, in other
words, something that could conceivably be conceptualized, and that discourse would
not be reduced to beginning solely from semblance—if you remember the title of one
of my seminars.

在此，有一个空洞，那个空洞被称为「大他者」。至少，那是我感觉我能够为它
正名。当大他者作为真理的轨迹，人的言说由於被虚悬起来，只能注意这里的一
些共鸣。大他者創建真理论述，随后，再签定盟約，用来彌補灵魂的交会作为性
关系的不存在，把彼此的交往概念化。换句话说，变成可以想像得到的概念化。
这样，那种真理论述就不会沦落到要仅仅从外表的类似开始。假如你们还记得，
我有一次讲座的名称是：真理论述不是建立於外表的类似。

The fact that thought moves in the direction of a science only by being attributed to
thinking—in other words, the fact that being is presumed to think—is what founds the
philosophical tradition starting from Parmenides. Parmenides was wrong and
Heraclitus was right. That is clinched by the fact that, in fragment 93, Heraclitus
enunciates “ he neither avows nor hides, he signifies”—putting back in its lace the
discourse of the winning side itself—in other words, the winner—“ who prophecizes
in Delphi.”

思想朝着科学方向发展，是因为我们思想的结果，这个事实，换句话说，人作
为生命的存在，被认为是会思想，这是从巴门尼底斯以降，哲学被創建的原因。
但是巴门尼底斯搞错了，赫拉克利图斯才是正确。底下的事实可以确证，在「思
想断简 95 条」，赫拉克利图斯这样表达：「他既没有承认、他也没有隐藏、他发
出讯息」。他将胜利者这一边的真理论述的本尊，送回宝座，成为「君王论」，换
句话说，就是胜者为王，充当「爹尔菲神庙的预言者」。

You know the crazy story, the one that arouses my delirious admiration? I roll on the
floor laughing when I read Saint Thomas ( Aquinas), because it’s awfully well put
together. For Aristotle’s philosophy to have been reinjected by Saint Thomas into
what one might call the Christian conscience, if that had any meaning, is something
that can only be explained by the fact that Christians—well, it’s the same with
psychoanalysis—abhor what was revealed to them. And they are right.

你们知道这个瘋狂的故事，那个引起我崇拜顶礼的故事吗？当我阅读聖、汤姆斯
阿奎那，我不禁捧腹大笑，因为那实在是太维妙维肖了。亚里斯多德的哲学，再
加上聖、汤姆斯的神学，就成为我们所谓具有意义的「基督徒的良心」。我们可以
藉此来解释这个事实：基督教徒，跟我们精神分析师一样，都憎恶真相的啟明。
说得一点也没有错。

The gap inscribed in the very status of jouissance qua dit-mension of the body, in the
speaking being, is what re-emerges with Freud—and I’m not saying anything more
than him—through the test constituted by the existence of speech. Where it speaks, it
enjoys. And that doesn’t mean that it knows anything because, as far as I’ve heard, the
unconscious has revealed nothing to us about the physiology of the nervous system,
the process of getting a hard-on, or early ejaculation.

欢爽作为身体的既有向度的地位，在人作为言说的存在生命，会形成这样的鸿
沟，佛洛伊德这里又再出现。那是透过言说的存在，组成的考验，恕我就不再多
说了。可是，那並不意味着，那个鸿沟就知道什麽，因为据我所知，关於神经系
统的生理学，阳具的勃起，或早泄，无意识始终没有跟我们透露任何讯息。

雄伯译
springherohsiung@gmail.com