Encore 407

再来一次

Jacques Lacan
雅克 拉岡

On the Baroque 07
论巴洛克风格

To once and for all put end to this business about the true religion, I will while there is
still time, point out that God is manifested only in writings that are said to be sacred.
Sacred in what respect? In that they don’t stop repeating the failure—read Salomon,
the master of masters, the master of feeling, someone of my own ilk—the failure of
the attempts made by a wisdom tradition to which being is supposed to testify.

为了一劳永逸地解决真实宗教的事情，趁还有一点时间，我先指出，上帝存在
的证明，只出现在据说是神聖的着作里。在哪一方面神聖？在於，他们从来没有
停止重复失败。请阅读「索罗门王书」，这位主子中的主子，这位真情洋溢的主子，
这位我的难兄难弟，智慧的传统屡次使他成为失败者，这样被认为是在考验他
的真实生命。

None of that implies that there weren’t things from time to time thanks to which
jouissance—without it, there could be no wisdom—could believe that it had reached
the goal of satisfying the thought of being. But that goal has never been satisfied,
except at the price of a castration.

没有一样智慧的传统暗示着，有时候，会有一些事情，让欢爽能够相信，它已
经达到满足存在生命的思想，因为假如没有欢爽，就不可能有智慧的意义。问题
是，那个目标从来没有被达到，除了以被阉割作为代价。

In Taoism, for example—you don’t know what it is, very few do, but I have worked at
it, by reading the texts, of course—this is clear in the very practice of sex. In order to
feel good, one must withhold one’s cum. Buddhism is the trivial example by its
renunciation of thought itself. What is best in Buddhism is Zen, and Zen consists in
answering you by barking, my little friend. That is what is best when one wants,
naturally, to get out of this infernal business, as Freud called it.

例如，在真理之道里，你不知道那是什麽，也很少人知道那是什麽。但是我曾经
从事这个研究，当然是以阅读文本的方法，在性爱的实践方面，这是显而易见
的。为了修心养性，我们必须戒除性的妄念。佛教是最常见的例子，它甚至自己
的思想都要摒弃。佛的最高境界是禅，禅甚至学狗吠叫来回答你，我的朋友。那
是最佳的表现，当我们很自然想要摆脱炼狱一般的烦恼，如佛洛伊德所说。

The fantasizing of antiquity, mythology as you call it—Claude Levi-Straus also called
it by that name—of the Mediterranean region—which is precisely the one we don’t
touch because it’s the most profuse and, above all, because such a big to-do has been
made of it that one no longer knows by what strand to approach it—mythology has
also come to something in the form of psychoanalysis.

地中海地区的古代的幻想，或如你所称呼的希腊神话，列文、史特劳斯也这样称
呼，那确实是我们没有碰触到，因为内涵极其丰富，因为各家的解释纷纭，所
以我们不知道根据怎样的脉络去接近它。神话的形式跟精神分析学有几分类似。

There were shovelfuls of gods—all one had to do was find the right one. Which led to
this contingent thing that is such that sometimes, after an analysis, we manage to
achieve a state in which a guy correctly fucks his “ one gal”. They were gods all the
same, that is, rather consistent representations of the Other. Let us pass over here the
weakness of the analytic operation.

神话里的神的名称很多，我们只必须做的就是选择合适的一位。这导致因缘的机
契，以致於有时候，经过精神分析後，我们成功地发现到一种状态，有人在跟
他的「心目中的神作爱交会」。他们仍然都是神，换句话说，他们是大他者的长驻
的代表。在此，我们暂且不去论述精神分析经验所发现的人性的弱点。

Oddly enough, that is so completely compatible with Christian belief that we saw a
renaissance of polytheism during the era known by the same name.

怪異的是，那跟基督教的信仰是完全和谐的，我们看到一种多神教的复兴，在
我们知道的那个时代。

I am telling you all that precisely because I just got back from the museums, and
because the Counter-Reformation was ultimately a return to the sources and the
baroque the parading thereof.

我现在告诉你们这些，主要是因为我刚刚从博物馆回来，也因为反对宗教改革
的风潮，最后回答那些嘉华年会般的巴洛克浮誇的风格及来源。
The baroque is the regulating of the soul by corporal radioscopy.

巴洛克风格以肉体的放纵，来规范灵魂。

I should sometime—I don’t know if I’ll ever have the time—speak of music, in the
margins. For the time being, I am only speaking of what we see in all the churches in
Europe, everything attached to the walls, everything that is crumbling, everything that
is delirious. It is what I earlier called obscenity, but exalted.

不知道我是否还有足够时间，但是我应该有时候也顺便谈一下音乐。目前，我只
是谈到我们在欧洲的各个教堂的目睹，跟教堂壁画有关的一切，跟逐渐没落的
一切，跟令人興奮的一切。这就是我早先所称呼的低俗，但是又令人狂喜。

I wonder what effect this flood of representations of martyrs must have on someone
who comes from backwoods China. That formulation can be revered—those
representations are themselves martyrs. You know that “ martyr” means witness—of a
more or less pure suffering. That was what our painting was about, until the slate was
wiped clean when people began to seriously concern themselves with little squares.

我想要知道，这种殉道者的风潮对於来自偏远的中国的某个人，会有怎样的影
响。那种构想是值得崇敬的，那些本身就是殉道者的符号象征。你们知道，「殉道
者」的意思是，亲眼见证到相当纯洁的痛苦。那就是我们的图画的意涵，一直到
人们开始认真地关心到小壁画方块，版画才被清除乾净。

There is a reduction of the human species here—that word, “ human”, resounds like “
unhealthy humor”, and there is a remainder that creates “ misfortune”. That reduction
is the term by which the Church intends to carry the species—that’s the word for it—
right up to the end of time. And it is so well grounded in the gap peculiar to the
sexuality of speaking beings that it risks being at least as well grounded, let’s say—
because I don’t want to give up on anything—as the future of science.

在此，人类的种族被大为削减。「人」这个字，听起来像是「心态很不健康」，宛似
都是一些創造「不幸」的剩余的人。那种削减，就是教堂打算用来传递种族的术语。
就是那个用词，一直到那个世纪末。它是如此的根深砥固，在人作为言说的生命
主体的性爱，所特有的鸿沟那里，以致於它自己作为科学的未来，也有因此根
深砥固的危险，容我们这样说，因为我不想要规避任何问题。
The Future of Science is the title of a book by that other priestling named Ernest
Renan, who was also an all-out servant of the truth. He only required one thing of
truth—but it was absolutely capital, failing which, he panicked—that it have no
consequence whatsoever.

「科学的未来」是另一位名叫欧尼、惹安的牧师所写的一本书的书名、他也是一位
对於真理的信仰虔诚贯注的奴僕。他对於真理只要求一件事，但那绝对是非常重
要的事。那件事一但崩塌，他会陷入驚慌。但是这件事根本也没有什麽结果。

The economy of jouissance is something we can’t yet put our fingertips on. It would
be of some interest if we managed to do so. What we can see on the basis of analytic
discourse is that we may have a slight chance of finding out something about it, from
time to time, by pathways that are essentially contingent.

欢爽的经济学是我们目前还不能够掌握的东西。假如我们有朝一日能够掌握，那
该是多麽有趣的事。根据精神分析真理论述的基础，我们所能够看到的是，有时
候，我们可能会有一点希望，找出它的奥妙，经由本质上是巧合的途径。

If my discourse today hadn’t been absolutely and entirely negative, I would tremble at
having lapsed into philosophical discourse. Nevertheless, since we have already seen
several wisdom traditions that have lasted quite a while, why shouldn’t we find, with
analytic discourse, something that gives us a glimpse of something precise? After all,
what is energetics if it is not also a mathematical thing? The analytic thing will not be
mathematical. That is why the discourse of analysis differs from scientific discourse.

即使我今天的真理论述不是绝对及全然的悲观，我还是不免震惊，自己滔滔不
绝地陷入这种哲学的真理论述。可是，因为我们已经见识过好几个历史悠久的智
慧的传统，我们难道不是也应该用我们精神分析的真理论述，找到某件可以让
我们瞥见準确的方向？畢竟，什麽叫着生命精力学？难道它就不能像数学般一
清二楚吗？精神分析学就是无法像数学一般地公式化。那就是为什麽，精神分析
的真理论述不同於科学的真理论述。

Well, let us leave that chance to lady luck—encore.

让我们将那个几会留给女性的偶然的高潮，再来一次！

雄伯译
springherohsiung@gmail.com