Encore 403

再来一次

Jacques Lacan
雅克 拉岡

On the Baroque 03
论巴洛克风格

Once one enters into the register of the true, one can no longer exit it. In order to
relegate the truth to the lowly status it deserves, one must have entered into analytic
discourse. What analytic discourse dislodges puts the truth in its place, but does not
shake it up. It is reduced, but indispensable. Hence its consolidation, against which
nothing can prevail—except what still subsists of the wisdom traditions, though they
have not confronted it, “ Taoism, for example, and other doctrines of salvation in
which what is at stake is not truth, but the pathway, as the very name “ Tao” indicates,
and to manage to prolong something that resembles it.

一但我们进入真实界的领域，我们就不再能够退出。为了将真理的论述移交给它
应该得到的底下阶层，我们一定要先已经进入精神分析的真理论述。精神分析的
真理论述意气风发时，会将真理的地位取而代之，但是並没有将真理废除。真理
数量可以减少，但是不能完全免除不用。因此挟真理之名，以令天下，天下莫能
与之相对抗，除了在智慧的传统依旧赖以维持的地方，自称有「道」，及其它的
救赎之信仰法则，但是並未实际现现。在那里，岌岌可危的不是真理，而是抵达
真理的途径，如同「道」一字，又是真理，又是途径。目的与手段看似相似，其
实遥远。

It is true that the storyette of Christ is presented, not as the enterprise of saving men,
but as that of saving God. We must recognize that he who took on this enterprise,
namely Christ, paid the price—that’s the least we can say about it.

的确，耶稣的故事被到处宣扬，不是作为拯救人，而是作为拯救上帝的功业。我
们必须体认出，从事这个功业的他，也就是耶稣，付出被钉上十字架的牺牲代
价。这一点至少让我们对他的真理论述无可置疑。

We should be surprised that the result seems to satisfy people. The fact that God is
indissolubly three is such as to make us prejudge that the count “ 1-2-3” pre-existed
him. One of the two following statements must be true: either he takes into account
only the retroactive effect ( l’après-coup) of Christian revelation, and it is his being
that suffers a blow—or the three is prior to him, and it is his unity that takes a hit.
Whence it becomes conceivable that God’s salvation is precarious and ultimately
dependent upon the goodwill of Christians.

令我们驚奇的是，这样的结果似乎是人人满意。问题是，上帝是三位一体的牢不
可破的神学观念，不免让我们有先入为主的想法，一、二、三的数目计算，早先
於上帝而存在。以下两个陈述，必然会有一个是真实的：要就是，耶稣基督对我
们显灵啟示，他的存在痛苦不堪，要不然就是，耶稣显现肉身之前，本来是分
裂为三的主体，现在受欢迎的就是这个三位一体。我们可以想像，上帝的救赎的
观念能不能自圆其说，要依赖信徒是否一厢情愿信仰。

What is amusing is obviously—I already told you this, but you didn’t catch it—that
atheism is tenable only to clerics. It is far more difficult for lay people, who innocence
in that realm remains utter and complete. Recall poor Voltaire. He was a clever, agile,
devious, and extraordinarily quick-witted guy, but was altogether worthy of being
placed in the umbrella stand across the way known as the pantheon.

显而易见，有趣的是，这种基督教的一神论，只有教会的神职人员可以自圆其
说。这一点，我已经告诉过你们，但是你们当时没有领会。非神职人员更加没有
办法接受，因为他们对於神学是相当的蒙昧无知。回想一下那可怜的伏尔泰吧！
他是一位聪明、灵活、狡诘、及異常机智的人，但是他到万神庙的途中，站在那
洋伞的摊位那里，他完全不知所措。

Freud fortunately gave us a necessary interpretation—it doesn’t stop ( ne cesse pas)

being written, as I define the necessary—of the murder of the son as founding the
religion of grace. He didn’t say it quite like that, but he clearly noted that this murder
was a mode of negation ( denegation) that constitutes a possible form of the avowal of
truth.

幸运地，佛洛伊德给我们一个必须的解释：它没有停止被书写。我将「必须」定
义为「杀死儿子，作为建立恩典的宗教的基础」。他並没有明确地这样说，但是
他显而易见地注意到，这个弑儿是一种否定的模式，组成一个公开声明是真理
的可能的仪式。

That is how Freud saves the Father once again. In that respect he imitates Jesus
Christ. Modestly, no doubt, since he doesn’t pull out all the stops. But he contributes
thereto, playing his little part as a good Jew who was not entirely up-to-date.
那就是佛洛伊德如何再一次拯救父亲的方式。在那一方面，他模拟耶稣基督。无
可置疑的，这是很谦虚的做法，因为他並没有把后面的书写都中断。但是，他还
是不无贡献，他扮演好他作为一位並不完全是现代化的好犹太人的角色。

There are plenty like that. We must regroup them in order to get them moving. How
long will it last?

还有很多諸如其类的人物。我们必须将他们聚拢在一起，才好说明。只是这可是
没完没了的事。

There is something that I would nevertheless like to get at concerning the essence of
Christianity. You’re going to have to bust your asses to follow me here.

可是，关於基督教的本质，有某件事情，我想要说个清楚。你们可是要有胆量，
才有办法听的下去。

First I will have to back up a bit.

首先，让我先撤退休息一下。

雄伯译
springherohsiung@gmail.com