资本主义与精神分裂：反俄狄浦斯（Capitalisme et schizophrénie： l'anti-œdipe 1）

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资本主义与精神分裂：反－俄狄浦 斯（Capitalisme et schizophrénie： l'anti-œdipe 1） 德勒兹（Gilles Deleuze）、⽠塔⾥（Félix Guattari），午夜出版社（les éditions de MINUIT），1972 年 英译 | Anti-Oedipu，罗伯特・赫利（Robert Hurley）、⻢克・⻄姆（Mark Seem） 中译 | 按照法语，并参考英译。 点击每段段⾸的▶，可以展开、收起英译和法语原⽂。 夏莹的解读 1：第 10-11 ⻚、解读 2；熊诚君

资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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原书扉⻚为理查德・林德纳（Richard Lindner）的画作《男孩与机器》

第 1 章：各种欲望性的机器

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这个东⻄（法语 ça）到处都在起作⽤，时⽽不停⽌，时⽽不连续。这东⻄在呼 吸，这东⻄在发热，这东⻄也在吃。这东⻄在拉屎，这东⻄也性交。以前说这是本 我（法语 le ça），真是⼤错特错。到处都是机器，各种机器的机器，根本不是在隐 喻的意义上，⽽是互相有着种种的耦合、连接。 Desiring-Production It is at work everywhere, functioning smoothly at times, at other times in fits and starts. It breathes, it heats, it eats. It shits and fucks. What a mistake to have ever said the id. Everywhere it is machines—real ones, not figurative ones: machines driving other machines, machines being driven by other machines, with all the necessary couplings and connections. chapitre 1 les machines désirantes Ça fonctionne partout, tantôt sans arrêt, tantôt discontinu. Ça respire, ça chauffe, ça mange. Ça chie, ça baise. Quelle erreur d’avoir dit le ça. Partout ce sont des machines, pas du tout métaphoriquement des machines de machines, avec leurs couplages, leurs connexions.

⼀架器官－机器被接⼊⼀架源头－机器（法语 machine-source）：⼀架发出⼀股 流，⽽另⼀架则截断这股流。乳房是⼀架产奶机器，⽽嘴则是耦合在上⾯的⼀架机 器。厌⾷症者的嘴犹犹豫豫，不知道（⾃⼰）是⼀架进⾷机器、⼀架肛门机器、⼀ 架说话机器，还是⼀架呼吸机器（哮喘发作了）。 An organ-machine is plugged into an energy-source-machine: the one produces a flow that the other interrupts. The breast is a machine that produces milk, and the mouth i machine coupled to it. The mouth of the anorexic wavers between several functions: its possessor is uncertain as to whether it is an eating-machine, an anal machine, a talkingmachine, or a breathing machine (asthma attacks).

Une machine-organe est branchée sur une machine-source : l’une émet un flux, que l’autre coupe. Le sein est une machine qui produit du lait, et la bouche, une machine couplée sur celle-là. La bouche de l’anorexique hésite entre une machine à manger, une machine anale, une machine à parler, une machine à respirer (crise d’asthme).

这就是为什么我们都是能⼿——每个⼈都有各种⼩机器。⼀架器官－机器，对应 的是⼀架能量－机器：总有各种的流与截断。⾚⿊拜尔庭⻓的屁眼上有天降的光。 太阳的肛门。⽽且要确信，这是可以运⾏的：⾚⿊拜尔庭⻓感受到了什么，也⽣产 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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出了什么，还能从中搞出⼀套理论来。有东⻄⽣产出来了：那是机器的效果，⽽⾮ 机器的各种隐喻。 Hence we are all handymen: each with his little machines. For every organ-machine, an energy-machine: all the time, flows and interruptions. Judge Schreber* has sunbeams in his ass. A solar anus. And rest assured that it works: Judge Schreber feels something, produces something, and is capable of explaining the process theoretically. Something is produced: the effects of a machine, not mere metaphors.

C’est ainsi qu’on est tous bricoleurs ; chacun ses petites machines. Une machine-organe pour une machine-énergie, toujours des flux et des coupures. Le président Schreber a les rayons du ciel dans le cul. Anus solaire. Et soyez sûrs que ça marche ; le président Schreber sent quelque chose, produit quelque chose, et peut en faire la théorie. Quelque chose se produit : des effets de machine, et non des métaphores.

精神分裂症患者的散步：那是⽐躺在分析师的诊察沙发上的神经症患者更好的⼀ 个范例。来点新鲜空⽓，和与外部的⼀个关系。⽐如布克纳尔重构的兰茨的散步。 那不同于当兰茨⼜到他仁慈的牧师那⾥的时候，牧师逼他在社会中相对于宗教中的 上帝，相对于⽗亲、⺟亲，来定位⾃⼰。在那⾥恰恰相反，他在⼭⾥，在雪中，跟 其他神灵同在或者压根⼉没有神，没有家庭，没有⽗亲也没有⺟亲，有的只是⾃ 然。 A schizophrenic out for a walk is a better model than a neurotic lying on the analyst's couch. A breath of fresh air, a relationship with the outside world. Lenz's stroll, for example, as reconstructed by Buchner. This walk outdoors is different from the moments when Lenz finds himself closeted with his pastor, who forces him to situate himself socially, in relationship to the God of established religion, in relationship to his father, to his mother. While taking a stroll outdoors, on the other hand, he is in the mountains, amid falling snowfiakes, with other gods or without any gods at all, without a family, without a father or a mother, with nature. La promenade du schizophrène : c’est un meilleur modèle que le névrosé couché sur le divan. Un peu de grand air, une relation avec le dehors. Par exemple la promenade de Lenz reconstituée par Büchner.1 C’est différent des moments où Lenz se retrouve chez son bon pasteur, qui le force à se repérer socialement, par rapport au Dieu de la religion, par rapport au père, à la mère. Là au contraire, il est dans les montagnes, sous la neige, avec d’autres dieux ou sans dieu du tout, sans famille, sans père ni mère, avec la nature.

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我⽗亲要什么？他还能给我更好的东⻄吗？不可能。让我静⼀静。” 什么都是机器。各种天上的机器，星⾠流转或者彩虹⾼挂，各种⾼⼭的机器——与 他⾝体上的那些机器都耦合到了⼀起。机器轰鸣个不停。“他想那定是⼀种⽆限的⾄ 福，能被任何形式的深层的⽣命所触动，能有⼀个感受岩⽯、⾦属、⽔和植物的灵 魂，能如痴如梦地在⾃⾝中容纳⾃然的所有对象，像花随着⽉之阴晴圆缺⽽吸收空 ⽓。” “

What does my father want? Can he offer me more than that? Impossible. Leave me in peace. Everything is a machine. Celestial machines, the stars or rainbows in the sky, alpine machines— all of them connected to those of his body. The continual whirr of machines. "He thought that it must be a feeling of endless bliss to be in contact with the profound life of every form, to have a soul for rocks, metals, water, and plants, to take into himself, as in a dream, every element of nature, like flowers that breathe with the waxing and waning of the moon." « Que veut mon père ? Peut-il me donner mieux ? Impossible. Laissez-moi en paix. » Tout fait machine. Machines célestes, les étoiles ou l’arc en ciel, machines alpestres, qui se couplent avec celles de son corps. Bruit ininterrompu de machines. « Il pensait que ce devait être un sentiment d’une infinie béatitude que d’être touché par la vie profonde de toute forme, d’avoir une âme pour les pierres, les métaux, l’eau et les plantes, d’accueillir en soi tous les objets de la nature, rêveusement, comme les fleurs absorbent l’air avec la croissance et la décroissance de la lune. »

成为⼀架叶绿素的——或者光合作⽤的机器，⾄少把他的⾝体作为⼀个部件悄悄 塞进这类机器。兰茨置⾝于了⼈－⾃然之分以前，置⾝于这个区分规定出所有定位 以前。 他不是把⾃然经历为⾃然，⽽是经历为⽣产进程（法语 processus）。再没有⼈，也 没有⾃然，只有种种进程在⼀个进程中⽣产另⼀个进程、成对地安装机器。 到处都是各种的⽣产性的机器或者有欲望的机器、精神分裂的机器，是整个类⽣ 活：我与⾮我、外部与内部，不再有任何意义了。 To be a chlorophyll- or a photosynthesis-machine, or at least slip his body into such machines as one part among the others. Lenz has projected himself back to a time before the man-nature dichotomy, before all the co-ordinates based on this fundamental dichotomy have been laid down. He does not live nature as nature, but as a process of production. There is no such thing as either man or nature now, only a process that produces the one within the other and couples the machines together. Producing-

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machines, desiring-machines everywhere, schizophrenic machines, all of species life: the self and the non-self, outside and inside, no longer have any meaning whatsoever.

Être une machine chlorophyllique, ou de photosynthèse, au moins glisser son corps comme une pièce dans de pareilles machines. Lenz s’est mis avant la distinction hommenature, avant tous les repérages que cette distinction conditionne. Il ne vit pas la nature comme nature, mais comme processus de production. Il n’y a plus ni homme ni nature, mais uniquement processus qui produit l’un dans l’autre et couple les machines. Partout des machines productrices ou désirantes, les machines schizophrènes, toute la vie générique : moi et non-moi, extérieur et intérieur ne veulent plus rien dire.

在精神分裂者的散步之后，是时候让塞缪尔・⻉克特的⼈物们决定出门了。⾸先 要看到他们的各种步⼦，本⾝就是⼀架精微的机器。然后要看到⾃⾏⻋：⾃⾏⻋－ 喇叭机器和⺟亲－肛门机器有什么关系？“谈⾃⾏⻋与喇叭，多轻松啊。不幸的是问 题不在于此，⽽在于从屁股洞⾥让我⻅到天⽇的⼥⼈，要是我没记错的话。” 我们经常认为，俄狄浦斯（情结）简单，那是给定的。但根本不是那样：俄狄浦斯 意味着对各个欲望－机器的⼀种幻想上的压抑。 那么为什么呢，⼜是为什么⽬的？ 真有必要或者有⼈想就此屈服吗？⼜是⽤什么来压抑的呢？要在俄狄浦斯三⾓中放 什么，⽤什么形成这个三⾓呢？⾃⾏⻋的喇叭和我⺟亲的屁眼，⼲得了这个吗？难 道就没有更重要的问题了？对于⼀个效果，什么机器能⽣产出来？⽽对于某种机 器，它能⽤来⼲什么？ ⽐如，按照⼀个⼑架的⼏何学描述，你们猜它是派什么⽤场的。或者，我们⾯对的 ⼀架完整的机器，由我的⼤⾐右⼝袋（输出的⼝袋）⾥的 6 块⽯头组成，5 块⽯头在 我右裤袋、5 块在左裤袋（这两个是传送的⼝袋），剩下⼀个⼤⾐⼝袋随着⽯头前移 ⽽接收着⽤过了的⽯头，⽽在这个回路中，嘴像⼀架吸⽯头的机器⼀样，那么这种 分配的回路会有什么效果呢？在这⾥，快感（法语 volupté）的⽣产是什么？ 在《⻢⻰之死》的结尾，佩达勒（Pédale）夫⼈带精神分裂患者们出门，坐⻓凳⻢ ⻋，坐船，在⾃然⾥野餐：⼀架地狱机器组装了起来。 Now that we have had a look at this stroll of a schizo, let us compare what happens when Samuel Beckett's characters decide to venture outdoors. Their various gaits and methods of self-locomotion constitute, in and of themselves, a finely tuned machine. And then there is the function of the bicycle in Beckett's works: what relationship does the bicyclehorn machine have with the mother-anus machine? "What a rest to speak of bicycles and horns. Unfortunately it is not of them I have to speak, but of her who brought me into the world, through the hole in her arse if my memory is correct." It is often thought that Oedipus* is an easy subject to deal with, something perfectly obvious, a "given" that is

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there from the very beginning. But that is not so at all: Oedipus presupposes a fantastic repression of desiring-machines. And why are they repressed? To what end? Is it really necessary or desirable to submit to such repression? And what means are to be used to accomplish this? What ought to go inside the Oedipal triangle, what sort of thing is required to construct it? Are a bicycle horn and my mother's arse sufficient to do the job? Aren't there more important questions than these, however? Given a certain effect, what machine is capable of producing it? And given a certain machine, what can it be used for? Can we possibly guess, for instance, what a knife rest is used for if all we are given is a geometrical description of it? Or yet another example: on being confronted with a complete machine made up of six stones in the right-hand pocket of my coat (the pocket that serves as the source of the stones) five stones in the right-hand pocket of my trousers, and five in the left-hand pocket (transmission pockets) with the remaining pocket of my coat receiving the stones that have already been handled, as each of the stones moves forward one pocket, how can we determine the effect of this circuit of distribution in which the mouth, too, plays a role as a stone-sucking machine? Where in this entire circuit do we find the production of sexual pleasure? At the end of Malone Dies, Lady Pedal takes the schizophrenics out for a ride in a van and a rowboat, and on a picnic in the midst of nature: an infernal machine is being assembled. Suite de la promenade du schizo, quand les personnages de Beckett se décident à sortir. Il faut voir d’abord comme leur démarche variée est elle-même une machine minutieuse. Et puis la bicyclette : dans quel rapport la machine bicyclette-corne est-elle avec la machine mère-anus ? « Parler de bicyclettes et de cornes, quel repos. Malheureusement ce n’est pas de cela qu’il s’agit mais de celle qui me donna le jour, par le trou de son ail si j’ai bonne mémoire ». On croit souvent qu’Œdipe, c’est facile, c’est donné. Mais il n’en est pas ainsi : Œdipe suppose une fantastique répression des machines désirantes. Et pourquoi, dans quel but ? Est-il vraiment nécessaire ou souhaitable de s’y plier ? Et avec quoi ? Que mettre dans le triangle œdipien, avec quoi le former ? La corne à bicyclette et le cul de ma mère, est-ce que ça fait l’affaire ? N’y a-t-il pas des questions plus importantes ? Un effet étant donné, quelle machine peut bien le produire ? et une machine étant donnée, à quoi peut-elle servir ? Par exemple, devinez d’après la description géométrique d’un porte-couteaux quel en est l’usage. Ou bien, devant une machine complète formée de six pierres dans la poche droite de mon manteau (poche qui débite), cinq dans la poche droite de mon pantalon, cinq dans la poche gauche de mon pantalon (poches de transmission), la dernière poche du manteau recevant les pierres utilisées à mesure que les autres avancent, quel est l’effet de ce circuit de distribution où la bouche s’insère elle-même comme machine à sucer les pierres ? Quelle est ici la production de volupté ? A la fin de Malone meurt, Mme Pédale emmène les

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schizophrènes en promenade, en char à bancs, en bateau, en pique-nique dans la nature : une machine infernale se prépare.

⽪肤下的⾝体是⼀座过热的⼯⼚， ⽽在外部， 病⼈容光焕发， 闪闪发光。 每⼀个⽑孔 都爆裂了。” “

"Under the skin the body is an over-heated factory,/ and outside,/ the invalid shines,/ glows,/ from every burst pore."

Le corps sous la peau est une usine surchauffée, et dehors, le malade brille, il luit, de tous ses pores, éclatés.2

我们不是要给精神分裂症确定⼀个⾃然主义的极点。⽽是精神分裂症所经历的既 特殊，⼜是类存在（法语 génériquement）的， ⽽那根本不是⾃然特有的⼀个极点， ⽽是作为⽣产进程的⾃然。这⾥的进程指什么？可能指，⾃然在某种层⾯上不同于 ⼯业：⼀⽅⾯，⼯业对⽴于⾃然，另⼀⽅⾯，⼯业从⾃然中汲取原料，再⼀⽅⾯， ⼯业将其废料还给⾃然，等等。⼈－⾃然、⼯业－⾃然、社会－⾃然这个互有区别 的关系，甚⾄在社会中规定了对那些相对⾃主的范围的区分，即所谓的“⽣产”、“分 配”、“消费”。但这个层⾯的这些区分，在总体上、从其成熟的表⾯结构上考虑， 预 设的（正如⻢克思指出的那样）不仅是资本、劳动分⼯，还是资本主义的存在对⾃ ⾝、对⼀整个过程（法语 procès）中各个僵固的元素所必然有的虚假意识。因为事实 上——隐藏在谵妄中的明显、⿊暗的真相——就是没有什么相对独⽴的范围或回 路：⽣产⽴即就成了耗费、记录（法语 enregistrement），⽽记录、耗费就直接确定 了⽣产，虽然也是在⽣产本⾝中确定的。因此⼀切都是⽣产：对各种的⽣产、⾏ 动、激情的⽣产，对各种的记录、分配、定位的⽣产；对各种的耗费、快感、焦 虑、痛苦的⽣产。⼀切都是⽣产以⾄于记录⻢上就完完全全被耗费、耗尽了，⽽这 些耗费直接就被再⽣产了。[1] 这就是进程的第 1 个意义：在⽣产本⾝中包含记录、 耗费，使之成为同⼀个过程的各种⽣产。 This does not mean that we are attempting to make nature one of the poles of schizophrenia. What the schizophrenic experiences, both as an individual and as a

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member of the human species, is not at all any one specific aspect of nature, but nature as a process of production. What do we mean here by process? It is probable that at a certain level nature and industry are two separate and distinct things: from one point of view, industry is the opposite of nature; from another, industry extracts its raw materials from nature; from yet another, it returns its refuse to nature; and so on. Even within society, this characteristic man-nature, industry-nature, society-nature relationship is responsible for the dis-tinction of relatively autonomous spheres that are called production, distribution, consumption. But in general this entire level of distinctions, examined from the point of view of its formal developed structures, presupposes (as Marx has demonstrated) not only the existence of capital and the division of labor, but also the false consciousness that the capitalist being necessarily acquires, both of itself and of the supposedly fixed elements within an over-all process. For the real truth of the matter—the glaring, sober truth that resides in delirium—is that there is no such thing as relatively independent spheres or circuits: production is immediately consumption and a recording process enregistrement*), without any sort of mediation, and the recording process and consumption directly determine production, though they do so within the production process itself. Hence everything is production: production of productions, of actions and of passions; productions of recording processes, of distributions and of coordinates that serve as points of reference; productions of consumptions, of sensual pleasures, of anxieties, and of pain. Everything is production, since the recording processes are immediately consumed, immediately consummated, and these consumptions directly reproduced. This is the first meaning of process as we use the term: incorporating recording and consumption within production itself, thus making them the productions of one and the same process.

（

Nous ne prétendons pas fixer un pôle naturaliste de la schizophrénie. Ce que le schizophrène vit spécifiquement, génériquement, ce n’est pas du tout un pôle spécifique de la nature, mais la nature comme processus de production. Que veut dire ici processus ? Il est probable que, à un certain niveau, la nature se distingue de l’industrie : pour une part l’industrie s’oppose à la nature, pour une autre part elle y puise des matériaux, pour une autre part elle lui restitue ses déchets, etc. Ce rapport distinctif homme-nature, industrie-nature, société-nature, conditionne même dans la société la distinction de sphères relativement autonomes qu’on appellera « production », « distribution », « consommation ». Mais ce niveau de distinctions en général, considéré dans sa structure formelle développée, présuppose (comme l’a montré Marx) non seulement le capital et la division du travail, mais la fausse conscience que l’être capitaliste prend nécessairement de soi et des éléments figés d’un procès d’ensemble. Car en vérité – l’éclatante et noire vérité qui gît dans le délire – il n’y a pas de sphères ou de circuits relativement indépendants : la production est immédiatement consommation et enregistrement,

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l’enregistrement et la consommation déterminent directement la production, mais la déterminent au sein de la production même. Si bien que tout est production : productions de productions, d’actions et de passions ; productions d’enregistrements, de distributions et de repérages ; productions de consommations, de voluptés, d’angoisses et de douleurs. Tout est si bien production que les enregistrements sont immédiatement consommés, consumés, et les consommations directement reproduites.3 Tel est le premier sens de processus : porter l’enregistrement et la consommation dans la production même, en faire les productions d’un même procès.

其次，不⽤再区分⼈－⾃然了：⾃然的⼈性本质和⼈的⾃然本质，在⾃然中，也 就是说在⼈的类⽣活中，都同⼀为⽣产或者⼯业了。⼯业因⽽不再受限于⼀个有⽤ 性的外在关系，⽽是受限于与⾃然的根本的同⼀性——⾃然既是作为对⼈的⽣产， 也是作为⼈所⽣产的东⻄（法语 production de l’homme et par l’homme）。[1] ⼈不是 造物之王，⽽是被所有形式或者所有种类的深层⽣命所触动着，甚⾄要为星星、动 物负责，⽽且不断将⼀架器官－机器接⼊⼀架能量－机器、⼀颗树接⼊⼈体、⼀只 乳房接⼊嘴、太阳接⼊屁股：宇宙各种机器的永恒看管⼈。这是进程的第 2 个意 义：⼈与⾃然不是像两个互为对⾯的词，甚⾄不是在⼀个关于因果关系、内涵或者 表达（因－果、主体－客体之类的）的关系中来理解，⽽是⽣产者、产品这两者的 同⼀个本质性的现实。⽣产作为进程，超越了所有理念的范畴（法语 catégories idéales）⽽形成了⼀个循环，并且与作为内在原则的欲望有了联系。这就是为什么有 欲望的⽣产（desiring-production）是⼀种唯物主义精神病学的正合范畴（英语 exact category），将精神分裂患者假定、视为⾃然⼈（Homo natura）。 然⽽这有个条件——这就构成了进程的第 3 个意义：不要把进程视为⼀个⽬标、⼀ 个⽬的（fin），也不要将进程与其⾃⾝的⽆限连续相混淆。进程的⽬的或者⽆限连 续，和进程的唐突的或过早的停⽌是⼀回事，⽽这就是⼈为的精神分裂患者的因果 关系，就像我们在医院看到的那样：被迫孤独⾏事（法语 autistisée）的瘫软的⼈被 ⽣产成了存在物（法语 entité）。 劳伦斯这么谈爱：“我们把⼀个进程推向了⼀个⽬的。任何进程的意图都不是这个进 程的永存，⽽是其完成……进程应该努⼒达到⼀个完成，⽽不是什么可怕的激烈化 和极端化，否则灵与⾁最终都会湮灭。” 精神分裂症就像爱：没有任何的精神分裂的特征性（法语 spécificité）或者实体；精 神分裂症是⽣产性的、再⽣产性的各种欲望机器的宇宙，是作为“⼈与⾃然的本质现 实”的普遍的初期的⽣产。 Second, we make no distinction between man and nature: the human essence of nature and the natural essence of man become one within nature in the form of production or industry, just as they do within the life of man as a species. Industry is then no longer considered from the extrinsic point of view of utility, but rather from the point of view of

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its fundamental identity with nature as production of man and by man. Not man as the king of creation, but rather as the being who is in intimate contact with the profound life of all forms or all types of beings, who is responsible for even the stars and animal life, and who ceaselessly plugs an organ-machine into an energy-machine, a tree into his body, a breast into his mouth, the sun into his asshole: the eternal custodian of the machines of the universe. This is the second meaning of process as we use the term: man and nature are not like two opposite terms confronting each other—not even in the sense of bipolar opposites within a relationship of causation, ideation, or expression (cause and effect, subject and object, etc.) rather, they are one and the same essential reality, the producer-product. Production as process overtakes all idealistic categories and constitutes a cycle whose relationship to desire is that of an immanent principle. That is why desiring-production is the principal concern of a materialist psychiatry, which conceives of and deals with the schizo as Homo natura. This will be the case, however, only on one condition, which in fact constitutes the third meaning of process as we use the term: it must not be viewed as a goal or an end in itself, nor must it be confused with an infinite perpetuation of itself. Putting an end to the process or prolonging it indefinitely—which, strictly speaking, is tantamount to ending it abruptly and prematurely— is what creates the artificial schizophrenic found in mental institutions: a limp rag forced into autistic behavior, produced as an entirely separate and independent entity. D. H. Lawrence says of love: "We have pushed a process into a goal. The aim of any process is not the perpetuation of that process, but the completion thereof. . . .The process should work to a completion, not to some horror of intensification and extremity wherein the soul and body ultimately perish." Schizophrenia is like love: there is no specifically schizophrenic phenomenon or entity; schizophrenia is the universe of productive and reproductive desiring-machines, universal primary production as "the essential reality of man and nature."

En second lieu, il n’y a pas davantage de distinction homme-nature : l’essence humaine de la nature et l’essence naturelle de l’homme s’identifient dans la nature comme production ou industrie, c’est-à-dire aussi bien dans la vie générique de l’homme. L’industrie n’est plus prise alors dans un rapport extrinsèque d’utilité, mais dans son identité fondamentale avec la nature comme production de l’homme et par l’homme.4 Non pas l’homme en tant que roi de la création, mais plutôt celui qui est touché par la vie profonde de toutes les formes ou de tous les genres, qui est chargé des étoiles et des animaux même, et qui ne cesse de brancher une machine-organe sur une machine-énergie, un arbre dans son corps, un sein dans la bouche, le soleil dans le cul : éternel préposé aux machines de l’univers. C’est le second sens de processus ; homme et nature ne sont pas comme deux termes l’un en face de l’autre, même pris dans un rapport

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de causation, de compréhension ou d’expression (cause-effet, sujet-objet, etc.), mais une seule et même réalité essentielle du producteur et du produit. La production comme processus déborde toutes les catégories idéales et forme un cycle qui se rapporte au désir en tant que principe immanent. C’est pourquoi la production désirante est la catégorie effective d’une psychiatrie matérialiste, qui pose et traite le schizo comme Homo natura. A une condition toutefois, qui constitue le troisième sens de processus : il ne faut pas que celui-ci soit pris pour un but, une fin, ni qu’il se confonde avec sa propre continuation à l’infini. La fin du processus, ou sa continuation à l’infini qui est strictement la même chose que son arrêt brutal et prématuré, c’est la causation du schizophrène artificiel, tel qu’on le voit à l’hôpital, loque autistisée produite comme entité. Lawrence dit de l’amour : « D’un processus nous avons fait un but ; la fin de tout processus n’est pas sa propre continuation à l’infini, mais son accomplissement… Le processus doit tendre à son accomplissement, non pas à quelque horrible intensification, à quelque horrible extrémité où l’âme et le corps finissent par périr ».5 Il en est de la schizophrénie comme de l’amour : il n’y a aucune spécificité ni entité schizophrénique, la schizophrénie est l’univers des machines désirantes productrices et reproductrices, l’universelle production primaire comme « réalité essentielle de l’homme et de la nature ».

其次，我们对⼈和⾃然不作区别：⾃然的⼈类属性与⼈的⾃然属性，以⽣产或⼯作形 式，在⾃然内部合⼆为⼀，就象在作为物种的⼈的⽣命⾥所表现的那样。因此，⼯业 不再从外在的实⽤⾓度加以考虑，⽽⽏宁作为⼈的⽣产，出⾃⼈类之⼿。4从默默⽆闻 的基本同⼀性这⼀⽴场进⾏考察，没有任何⼈能充当创造之王，⽽是作为这样的存在 形态：与所有形式或类型的存在物的深层⽣命，保持密切的关系；他甚⾄促成了星体 和动物的⽣命；他不停地把器官机器连接到能量机器，把树插进驱体，把乳房插进嘴 巴，把太阳插进肛门：宇宙机器的永恒监护⼈。我们所使⽤的术语“过程”的第⼆种含 义是指：⼈和⾃然并不象两个彼此⾯对的对⽴项⽬--甚⾄在因果、观念或表现关系 （原因和结果，主体和客体等）之内出现的那种两极对⽴成分，并就这⼀意义⽽⾔， 也不然。⽏宁说，它们属于完全⼀样的基本现实，即⽣产者--产品。⽣产作为过程， 超过所有的唯⼼主义范畴，并且构成⼀种循环，它和欲望的关系属于内在固有的原则 关系。这就是为什⺓欲望-⽣产成为唯物主义精神病学⾸要关⼼的对象的原因所在。唯 物主义精神病学，将精神分裂症患者想象和处理为Homo natura。iii这只有在⼀种条件 下，才成其为事实，它事实上构成了我们所使⽤的过程这⼀术语的第三种意义：它不 应视为本⾝就是⽬标或⽬的，也不应和⾃⾝的⽆限持存混淆。结束这⼀过程，或⽆限 延⻓它--严格讲，相当于突然和过早地了结它--意味着出现于⼼理研究机构⾥的那种⼈ 为的精神分裂症：⼀块软弱⽆⼒的碎⽚，被迫作⾃我封闭的⾏为，⽽且是作为完全不 同的独⽴实体产⽣的。D．H．劳伦斯这样说到爱：“我们已经把过程推向⼀种⽬标。 任何过程的⽬的都不在于那⼀过程的⻓住持存，⽽在于其完成．．．．．．过程应该 ⾏之有效，是为了达到某种完成状态，⽽不是对有关强化程度和极端性产⽣恐惧，这 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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⾥，灵魂和⾁体最终销声匿迹。”5精神分裂症如同爱：不存在特殊的精神分裂症现象 或实体；精神分裂症是⽣产和再⽣产的欲望机器的宇宙，是作为“⼈和⾃然的根本现 实”的普遍和⾸要的⽣产。 欲望机器是⼆元机器，按照的是⼆元的法则或者联系性的体制：总有⼀架机器另 ⼀架耦合。⽣产性的综合、对⽣产的⽣产，有⼀种连接性的形式：“与……”“然 后……”这是因为总有⼀架⽣产性的机器⽣产着⼀股流，⼜有另⼀架机器与其连接， 同时操作着⼀个截断、⼀种对流（乳房－嘴）的提取。⽽且因为轮到第⼀架机器连 接到另⼀架，并作为这另⼀架的截断或者提取来运⾏，⼆元的系列在各个⽅向上都 是线性的。欲望不断实现着各个的持续的流与部分客体之间成对的安装，⽽这些流 和部分客体在本质上是碎⽚化的、⽀离破碎的。欲望使流流动，⾃然后轮到欲望本 ⾝流动，⽽且中断了各股流。“我爱⼀切流动的东⻄，甚⾄卷⾛了不受孕的精⼦的⽉ 经流。”体液从液囊、肾结⽯中溢出；飘逸的头发；⼀股唾液流、⼀股精液、屎、 尿，都由各个部分客体产⽣出来并且持续地被其他部分客体所切断，⽽这些部分客 体交替⽣产了其它流，⼜被其他的部分客体所中断。每个“客体”预设了⼀股流的连 续性；每股流，都是客体的碎⽚。毫⽆疑问，每架器官－机器从⾃⾝的流的视⾓， 从源⾃它的能量的视⾓解释了整个世界：眼睛解释了⼀切——⾔说、理解、拉屎、 性交——通过观看。但与另⼀架机器的连接总是被建⽴了起来，沿着⼀条横贯的 路，以便⼀架机器打断了另⼀架机器的流动或者“观看”⾃⾝的流被中断。 Desiring-machines are binary machines, obeying a binary law or set of rules governing associations: one machine is always coupled with another. The productive synthesis, the production of production, is inherently connective in nature: "and . . ." "and then . . ." This is because there is always a flow-producing machine, and another machine connected to it that interrupts or draws off part of this flow (the breast—the mouth). And because the first machine is in turn connected to another whose flow it interrupts or partially drains off, the binary series is linear in every direction. Desire constantly couples continuous flows and partial objects that are by nature fragmentary and fragmented. Desire causes the current to flow, itself flows in turn, and breaks the flows. "I love everything that flows, even the menstrual flow that carries away the seed unfecund."*Amniotic fluid spilling out of the sac and kidney stones; flowing hair; a flow of spittle, a flow of sperm, shit, urine that are produced by partial objects and constantly cut off by other partial objects, which in turn produce other flows, interrupted by other partial objects. Every "object" presupposes the continuity of a flow; every flow, the fragmentation of the object. Doubtless each organ-machine interprets the entire world from the perspective of its own flux, from the point of view of the energy that flows from it: the eye interprets everything—speaking, understanding, shitting, fucking—in terms of seeing. But a connection with another machine is always established, along a transverse

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path, so that one machine interrupts the current of the other or "sees" its own current interrupted.

Les machines désirantes sont des machines binaires, à règle binaire ou régime associatif ; toujours une machine couplée avec une autre. La synthèse productive, la production de production, a une forme connective : « et », « et puis »… C’est qu’il y a toujours une machine productrice d’un flux, et une autre qui lui est connectée, opérant une coupure, un prélèvement de flux (le sein – la bouche). Et comme la première est à son tour connectée à une autre par rapport à laquelle elle se comporte comme coupure ou prélèvement, la série binaire est linéaire dans toutes les directions. Le désir ne cesse d’effectuer le couplage de flux continus et d’objets partiels essentiellement fragmentaires et fragmentés. Le désir fait couler, coule et coupe. « J’aime tout ce qui coule, même le flux menstruel qui emporte les œufs non fécondés… », dit Miller dans son chant du désir6. Poche des eaux et calculs du rein ; flux de cheveu, flux de bave, flux de sperme, de merde ou d’urine qui sont produits par des objets partiels, constamment coupés par d’autres objets partiels, lesquels produisent d’autres flux, recoupés par d’autres objets partiels. Tout « objet » suppose la continuité d’un flux, tout flux, la fragmentation de l’objet. Sans doute chaque machine-organe interprète le monde entier d’après son propre flux, d’après l’énergie qui flue d’elle : l’œil interprète tout en termes de voir – le parler, l’entendre, le chier, le baiser… Mais toujours une connexion s’établit avec une autre machine, dans une transversale où la première coupe le flux de l’autre ou « voit » son flux coupé par l’autre.

因此在部分客体－流的连接综合内发⽣的耦合有另⼀种形式：产品/⽣产过程。⽣ 产总是某种被植⼊产品的东⻄；因此欲望⽣产是⽣产的⽣产，正如每⼀架机器都是 与另⼀架连接的机器。我们⽆法把“表达”的理念论范畴接受为对这个现象的⼀个令 ⼈满意的或者充⾜的解释。我们不能，我们也不要试着在不将其关系到⽣产进程⽽ 来描述精神分裂症的客体。卡耶尔（Cahiers）的原⽣艺术是对这个原则的引⼈注⽬ 的确认，因为通过采取这种⽅法，他们否认有⼀个具体、可识别的精神分裂的实 体。或者再举⼀例，昂⻄・⽶肖按照⼀个⽣产进程——也就是欲望的进程，描述了 ⼀张精神分裂的桌⼦：“ ⼀旦被⼈留意，它就持续地引⼈注意。桌⼦⼀如既往地坚 持，⼲着⾃⼰的事。... 引⼈注⽬的是，它既不简单，也不是真的复杂，⼀开始或者 有意的复杂，或者根据⼀种复杂的计划⽽构建。取⽽代之的是，在其制作过程中， 它已经被⾮简化了（desimplified）。⽴起来的时候，它是各种附加物组成的⼀张桌 ⼦，很像精神分裂患者的某种画作，被描述为“过度填充”，⽽只当再也没法添加任 何东⻄时才告完成，同时这张桌⼦越来越变得像⼀种累积物，却越来越不是⼀张桌 ⼦。它不为了实现任何具体⽬的，不为了任何我们对⼀张桌⼦所期望的东⻄。沉， 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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累赘，它⼏乎动不了。⼈们不知如何处置它（不管是精神上还是⾁体上）。它的顶 部表⾯，桌⼦的实⽤部分，已经被渐渐减少，正在消失，⽽与粗笨的框架少有联 系，以⾄于看起来不像是⼀张桌⼦，⽽像是某个家具的诡异的部件、⼀件让⼈陌⽣ 的⼯具……因为它没有⽤途。⼀张⾮⼈化的桌⼦，什么舒适感都没有，没什么“中产 味”，没有⼟⽓，没有俗⽓，不是餐桌也不是⼯作台。⼀张毫⽆⽤处、⾃我保护的桌 ⼦，拒绝让⾃⼰派上⽤场、⽤于交流。它⾝上有种令⼈震惊的东⻄，有种惊⼈的东 ⻄，也许它让⼈想到⼀个熄⽕的引擎。” Le couplage de la synthèse connective, objet partiel-flux, a donc aussi bien une autre forme, produit-produire. Toujours du produire est greffé sur le produit, c’est pourquoi la production désirante est production de production, comme toute machine, machine de machine. On ne peut pas se contenter de la catégorie idéaliste d’expression. On ne peut pas, on ne devrait pas songer à décrire l’objet schizo-phrénique sans le rattacher au processus de production. Les Cahiers de l’art brut en sont la démonstration vivante (et nient du même coup qu’il y ait une entité du schizophrène). Ou bien Henri Michaux décrit une table schizophrénique en fonction d’un procès de production qui est celui du désir : « Dès qu’on l’avait remarquée, elle continuait d’occuper l’esprit. Elle continuait même je ne sais quoi, sa propre affaire sans doute… Ce qui frappait, c’est que, n’étant pas simple, elle n’était pas non plus vraiment complexe, complexe d’emblée ou d’intention ou d’un plan compliqué. Plutôt désimplifiée à mesure qu’elle était travaillée… Telle qu’elle était c’était une table à rajouts, comme furent faits certains dessins de schizophrènes dits bourrés, et si elle était terminée, c’est dans la mesure où il n’y avait plus moyen d’y rien ajouter, table qui était devenue de plus en plus entassement, de moins en moins table… Elle n’était appropriée à aucun usage, à rien de ce qu’on attend d’une table. Lourde, encombrante, elle était à peine transportable. On ne savait comment la prendre (ni mentalement ni manuellement). Le plateau, la partie utile de la table, progressivement réduit, disparaissait, étant si peu en relation avec l’encombrant bâti, qu’on ne songeait plus à l’ensemble comme à une table, mais comme à un meuble à part, un instrument inconnu dont on n’aurait pas eu l’emploi. Table déshumanisée, qui n’avait aucune aisance, qui n’était pas bourgeoise, pas rustique, pas de campagne, pas de cuisine, pas de travail. Qui ne se prêtait à rien, qui se défendait, se refusait au service et à la communication. En elle quelque chose d’atterré, de pétrifié. Elle eût pu faire songer à un moteur arrêté ».7 Le schizophrène est le producteur universel. Il n’y a pas lieu de distinguer ici le produire et son produit. Du moins l’objet produit emporte-t-il son ici dans un nouveau produire. La table continue sa « propre affaire ». Le plateau est mangé par le bâti. La non-terminaison de la table est un impératif de production. Quand Lévi-Strauss définit le bricolage, il propose un ensemble de caractères bien liés : la possession d’un stock ou d’un code multiple, hétéroclite et tout de même limité ; la capacité de faire entrer les fragments dans des fragmentations

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toujours nouvelles ; d’où découle une indifférence du produire et du produit, de l’ensemble instrumental et de l’ensemble à réaliser8. La satisfaction du bricoleur quand il branche quelque chose sur une conduite électrique, quand il détourne une conduite d’eau, serait fort mal expliquée par un jeu de « papa-maman » ou par un plaisir de transgression. La règle de produire toujours du produire, de greffer du produire sur le produit, est le caractère des machines désirantes ou de la production primaire : production de production. Un tableau de Richard Lindner, Boy with Machine, montre un énorme et turgide enfant, ayant greffé, faisant fonctionner une de ses petites machines désirantes sur une grosse machine sociale technique (car, nous le verrons, c’est déjà vrai de l’enfant).

Hence the coupling that takes place within the partial object-flow connective synthesis

∕

also has another form: product producing. Producing is always something "grafted onto" the product; and for that reason desiring-production is production of production, just as every machine is a machine connected to another machine. We cannot accept the idealist category of "expression" as a satisfactory or sufficient explanation of this phenomenon. We cannot, we must not attempt to describe the schizophrenic object without relating it to the process of production. The Cahiers de I'art brut* are a striking confirmation of this principle, since by taking such an approach they deny that there is any such thing as a specific, identifiable schizophrenic entity. Or to take another example, Henri Michaux describes a schizophrenic table in terms of a process of production which is that of desire: "Once noticed, it continued to occupy one's mind. It even persisted, as it were, in going about its own business. . . . The striking thing was that it was neither simple nor really complex, initially or intentionally complex, or constructed according to a complicated plan. Instead, it had been desimplified in the course of its carpentering. As it stood, it was a table of additions, much like certain schizophrenics' drawings, described as 'overstuffed,' and if finished it was only in so far as there was no way of adding anything more to it, the table having become more and more an accumulation, less and less a table. It was not intended for any specific purpose, for anything one expects of a table. Heavy, cumbersome, it was virtually immovable. One didn't know how to handle it (mentally or physically). Its top surface, the useful part of the table, having been gradually reduced, was disappearing, with so little relation to the clumsy framework that the thing did not strike one as a table, but as some freak piece of furniture, an unfamiliar instrument ... for which there was no purpose. A dehumanized table, nothing cozy about it, nothing 'middle-class,' nothing rustic, nothing countrified, not a kitchen table or a work table. A table which lent itself to no function,selfprotective, denying itself to service and communication alike. There was something stunned about it, something petrified. Perhaps it suggested a stalled engine."

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精神分裂者是普遍的⽣产者。没必要在此区分⽣产及其产品。我们只需注意到， 被⽣产的对象的纯粹“此性”（thisness）是被转移到了⼀个新的⽣产⾏为中。这张桌 ⼦继续“⾃⾏其是”。然⽽，桌⾯却被其⽀撑的框架所吞噬。桌⼦的是其⽣产⽅式的 ⼀个必然结果。当克洛德・列维－斯特劳斯定义现成制作品时，他是按照⼀组紧密 相关的特征来的：拥有原料的⼀个库存或者相当⼴泛的经验法则，虽然或多或少是 个⼤杂烩—既繁多⼜有限；这种以新的不同的模式或配置来不断地重新排列碎⽚的 能⼒；作为⼀种结果，对⽣产⾏为、对产品、对要使⽤的⼯具和对于要实现的整体 结果都冷漠。将某件东⻄插⼊⼀个电插座或把⼀股⽔分流时，能⼿所体验到的满 ⾜，决不能⽤玩“过家家”，或者⽤违反⼀个禁忌的快感来解释。持续⽣产的⽣产之 规则，将⽣产植⼊产品的规则，是欲望机器或者原始⽣产的特性：对⽣产的⽣产。 理查德・林德纳的⼀副画作《男孩与机器》，展⽰了⼀个巨⼤的、矮胖的、臃肿的 男孩运作着他⼩⼩的欲望机器之⼀，在将其连接到⼀个⼴泛的社会性的技术机器上 之后——正如我们所⻅，甚⾄每个很⼩的⼩孩都是这么⼲的。 The schizophrenic is the universal producer. There is no need to distinguish here between producing and its product. We need merely note that the pure "thisness" of the object produced is carried over into a new act of producing. The table continues to "go about its business." The surface of the table, however, is eaten up by the supporting framework. The nontermination of the table is a necessary consequence of its mode of production. When Claude Levi-Strauss defines bricolage he does so in terms of a set of closely related characteristics: the possession of a stock of materials or of rules of thumb that are fairly extensive, though more or less a hodgepodge—multiple and at the same time limited; the ability to rearrange fragments continually in new and different patterns or configurations; and as a consequence, an indifference toward the act of producing and toward the product, toward the set of instruments to be used and toward the over-all result to be achieved. The satisfaction the handyman experiences when he plugs something into an electric socket or diverts a stream of water can scarcely be explained in terms of "playing mommy and daddy," or by the pleasure of violating a taboo. The rule of continually producing production, of grafting producing onto the product, is a characteristic of desiring-machines or of primary production: the production of production. A painting by Richard Lindner, "Boy with Machine," shows a huge, pudgy, bloated boy working one of his little desiring-machines, after having hooked it up to a vast technical social machine—which, as we shall see, is what even the very young child does.

Producing, a product: a producing/product identity. It is this identity that constitutes a third term in the linear series: an enormous undifferentiated object. Everything stops dead for a

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moment, everything freezes in place—and then the whole process will begin all over again. /

⽣产，⼀种产品：⼀种⽣产 产品⾝份。正是这种⾝份构成了第三种线性系列的术语。 ⼀种巨⼤的⽆差别客体。所有事物突然停⽌⽚刻，所有的事物就地不动——随后整个 ⽣产过程将再次开始。From a certain point of view it would be much better if nothing worked, if nothing functioned. Never being born, escaping the wheel of continual birth and rebirth, no mouth to suck with, no anus to shit through. 从某种观点看，如果没有什么东⻄ 运作，没有什么东⻄运⾏，它不会变得更好。永远没有存在，摆脱⽣⽣不息的轮转， 没有吸允的嘴唇，没有排便的肛门。Will the machines run so badly, their component

pieces fall apart to such a point that they will return to nothingness and thus allow us to return to nothingness? It would seem, however, that the flows of energy are still too closely connected, the partial objects still too organic, for this to happen. What would be required is a pure fluid in a free state, flowing without interruption, streaming over the surface of a full body

这种机器运⾏的如此糟糕，它们的零件七零⼋落以⾄于变得毫⽆意义并且让我们 回归虚⽆。然⽽，为了让这种情况发⽣，这些能量流似乎依然太过紧密联结，部分客 体依然太过组织化. 需要的是处于纯粹⾃由状态的流，没有中断的流，遍布⽆器官⾝体 表⾯的流。Desiring-machines make us an organism; but at the very heart of this production, within the very production of this production, the body suffers from being organized in this way, from not having some other sort of organization, or no organization at all. "An incomprehensible, absolutely rigid stasis" in the very midst of process, as a third stage

欲望机 器使我们成为有机体；不过在⽣产的中⼼，在⽣产的⽣产内部，⾝体由于这种组织⽅ 式，⽽没有别的组织，或根本没有组织⽽受苦。“⼀种难以理解的，绝对僵化的停 滞”处于过程的核⼼，作为第三阶段: "No mouth. No tongue. No teeth . No larynx. No es ophagus. No belly. No anus." The automata stop dead and set free the unorganized mass they once served to articulate. The full body without organs is the unproductive, the sterile, the unengendered, the unconsumable. Antonin Artaud discovered this one day, finding himself with no shape or form whatsoever, right there where he was at that moment. The death instinct“

没有嘴，没有⾆头，没有⽛⻮，没有喉咙，没有⾷管，没有肚⼦，没有肛 门。”这个⾃动机器突然停⽌并且解放曾被⽤于接合的⽆组织众多。⽆器官的⾝体是⾮ ⽣产的，不⽣育的，⾮⽣成的，⾮消耗的。安东尼奥.阿尔托有⼀天发现了这点，发现 他⾃⼰没有任何轮廓与形状，当时他正处于这种状态，死亡本能: that is its name, and death is not without a model. For desire desires death also, because the full body of death is

its motor, just as it desires life, because the organs of life are the working machine. We shall not inquire how all this fits together so that the machine will run: the question itself is the

那是它的名字，死亡不是缺少⼀个模型。欲望死亡的欲 望同样如此，因为⽆器官的⾝体是它⾃⾝的发动机，正如它欲求⽣命，因为器官的⽣ 命是运转的机器。我们不应当询问这⼀切如何契合以便机器能够运作。 result of a process of abstraction.

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Desiring-machines work only when they break down, and by continually breaking down. Judge Schreber "lived for a long time without a stomach, without  intestines, almost without lungs, with a torn oesophagus, without a bladder, and with shattered ribs; he used sometimes to swallow part of his own larynx with his food, etc."The body without organs is

欲望机器只当它崩溃时才运作，⽽且通过持续的中断。“在没有胃，肠， ⼏乎没有肺，有撕裂的⾷道，没有膀胱，然⽽有破碎的肋⾻的情况下⽣活了很⻓⼀段 时间；他有时经常伴着⾷物吞咽掉他喉咙的⼀部分。”⽆器官的⾝体是⾮⽣产性的; nonproductive

nonetheless it is produced, at a certain place and a certain time in the connective synthesis, as the identity of producing and the product: the schizophrenic table is a body without organs. The body without organs is not the proof of an original nothingness, nor is it what remains of a lost totality. Above all, it is not a projection; it has nothing whatsoever to do with the body

然⽽，它是在连接综合中的某时某地作为⽣产的⾝份 和产品被⽣产出来的：⽆器官的⾝体不是原始虚⽆的证据，它也不是总失落整体的残 留。最重要的是，它不是⼀种投射；它与⾝体本⾝毫⽆⽠葛，也与⾝体的形象⽆关。 itself, or with an image of the body.

It is the body without an image. This imageless, organless body, the nonproductive, exists

right there where it is produced, in the third stage of the binary-linear series. It is perpetually reinserted into the process of production. The catatonic body is produced in the water of the hydrotherapy tub. The full body without organs belongs to the realm of antiproduction; but yet another characteristic of the connective or productive synthesis is the fact that it couples

它是没有形象的⾝体。 这种⽆形象的，⽆器官的⾝体，这种⾮⽣产性，恰恰存在于它被⽣产的地⽅，在线性 系列的第三阶段。它永久地被重新插⼊⽣产的过程。紧张症患者的⾝体是在⽔疗浴盆 的⽔中⽣产出来的。⽆器官的⾝体属于反⽣产的领域。但是，另⼀种连接或⽣产综合 的特征，事实是，它接合了⽣产与反⽣产，接合了⽣产与反⽣产的元素。 ⽆器官的⾝体 production with antiproduction, with an element of antiproduction.

Translators'note: As will be seen below, the term Oedipus has many widely varying connotations in this volume. It refers, for instance, not only to the Greek myth of

内涵

俄狄浦斯结

Oedipus and to the Oedipus complex as defined by classical psychoanalysis, but also to Oedipal mechanisms, processes, and structures. The

俄狄浦斯机制，过程，结构。

translators follow the authors' use and employ the word "Oedipus" by itself, using the more traditional term "Oedipus complex" only when the authors do so. An apparent conflict arises between desiring-machines and the body without organs. Every coupling of machines, every production of a machine, every sound of a machine running, becomes unbearable to the body without organs. Beneath its organs it senses there are larvae and loathsome worms, and a God at work messing it all up or strangling it by organizing it. "The body is the body/it is all by itself/and has no need of organs/the body is never an organism/ organisms are the enemies of the body."* Merely so many nails piercing the flesh,

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so many forms of torture. In order to resist organ-machines, the body without organs presents its smooth, slippery, opaque, taut surface as a barrier. In order to resist linked, connected, and interrupted flows, it sets up a counterflow of amorphous, undifferentiated fluid. in order to resist using words composed of articulated phonetic units, it utters only gasps and cries that are sheer unarticulated blocks of sound. —

⼀个显⽽易⻅的冲突在欲望 机器与⽆器官的⾝ 体之间发⽣，每种机器的接合，每个机器的⽣产，每种机器运作的声响，对于⽆器官 的⾝体来说，都变得难以忍受。在它的器官下⾯，它感到那⾥存在着幼⾍和讨厌的⾍ ⼦。由于组织它，⼀个劳作的上帝将它搞的⼀团糟，或者将他扼死。“这个⾝体就是他 ⾃⾝，它⽆需器官，这个⾝体从来不是⼀个机体组织，机体组织是这个⾝体的敌 ⼈。”仅是⽆数刺⼊⾎⾁的钉⼦，只是众多的折磨形式，为了对抗器官机器，这个⽆器 官的⾝体将它光滑，滑溜，模糊，紧绷的表⾯显现为⼀个障碍。为了抵御链接的和中 断的流，它装配了⼀个⽆定形、⽆差别的流体的逆流。为了抵御使⽤由发⾳清晰的语 ⾳单位组成的⾔词，它只发出喘息和哭声，那是纯粹的⾮清晰的声块。 We are of the opinion that what is ordinarily referred to as "primary repression" means precisely that: it is not a "countercathexis," but rather this repulsion of desiring-machines by

我们持有这个观点：⼀般地称作“原初压抑”的东⻄，准确地说 意味着：它不是⼀种反——投注，⽽是⽆器官的⾝体产⽣的⼀种对欲望机器的排斥。 the body without organs.

This is the real meaning of the paranoiac machine: the desiring-machines attempt to break into the body without organs, and the body without organs repels them, since it experiences

这正是偏执狂机器的真正意义：欲望机器企图 侵⼊⽆器官的⾝体，然后⽆器官的⾝体将它击退，因为它将它们体验为⼀个全⾯的迫 害装置。Thus we cannot agree with Victor Tausk when he regards the paranoiac machine as a mere projection of "a Person's own body" and the genital organs.因此我们⽆法赞同维克 多.陶克斯，当他把偏执狂机器仅仅视为“⼀个⼈⾃⼰的⾝体” 和⽣殖器官的投影。The genesis of the machine lies precisely here: in the opposition of the process of production of the desiring-machines and the nonproductive stasis of the body without organs. 这个机器的 起源正处于那⾥：在欲望机器的⽣产过程与⽆器官⾝体的⾮⽣产性停滞的对⽴中。The them as an over-all persecution apparatus.

anonymous nature of the machine and the nondifferentiated nature of its surface are proof of this.

这个机器的⽆名性和它的表⾯的⽆差别性就是它的证明projection enters the picture only secondarily, as does counter-investment,t as the body without organs invests a counterinside

or a counteroutside, in the form of a persecuting organ or some exterior agent of persecution.

投射进去图像仅是次要的，正如反投注，正如⽆器官的⾝体投注⼀个反内在或投注⼀ 个反外在，以⼀个⼊侵机构或⼀些⼊侵的外在代理的形式。But in and of itself the paranoiac machine is merely an avatar of the desiring-machines但是就其本⾝⽽⾔，偏执狂 机器仅是欲望机器的化⾝: it is a result of the relationship between the desiring-machines and the body without organs, and occurs when the latter can no longer tolerate these

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它只是欲望机器和⽆器官的⾝体共同作⽤关系的⼀个结果，⽽且仅当后者不 再能忍受这些机器时才发⽣。 machines.

If we wish to have some idea of the forces that the body without organs exerts later on in the uninterrupted process, we must first establish a parallel between desiring-production and social

如果我们想对⽆器官的⾝体后来作⽤于不间断的过程中的⼒有所了解，我 们必须⾸先在欲望—⽣产和社会⽣产之间建⽴关联We intend such a parallel to be regarded as merely phenomenological我们想将这种关联视为现象学的关联: we are here production.

drawing no conclusions whatsoever as to the nature and the relationship of the two productions,

nor does the parallel we are about to establish provide any sort of a priori answer to the question whether desiring-production and social production are really two separate and

我们并未根据这两种⽣产的特性和关系⽽得出任何结论，同样我们 打算建⽴的这种关联并未就欲望⽣产和社会⽣产是否为两个完全分离的和有区别的⽣ 产这个问题提供⼀个先验的答案。Its one purpose is to point out the fact that the forms of distinct productions.

social production, like those of desiring-production, involve an unengendered nonproductive

attitude, an element of antiproduction coupled with the process, a full body that functions as a socius. ——

它的⼀个⽬的就是指出这个事实：这些社会性的⽣产形式，像这些欲望 ⽣ 产，涉及到⼀种⾮⽣产性的态度，⼀种接合这个过程的反⽣产的元素，⼀个像伙伴⼀ 样起作⽤的充盈的⾝体。This socius may be the body of the earth, that of the tyrant, or capital. This is the body that Marx is referring to when he says that it is not the product of labor, but rather appears as its natural or divine presupposition. 这个伙伴可能是⼤地的⾝ 体，暴君的⾝体或资本的⾝体。⻢克思提及的正是这个⾝体，当他说它不是劳动的产 品，⽽是作为它的⾃然的或神圣的前提。In fact, it does not restrict itself merely to opposing productive forces in and of themselves. 事实上，它没有将它⾃⾝限定为它们⾃ ⾝所是的反⽣产性的⼒量。It falls back on (il se rabat sur)* all production, constituting a

surface over which the forces and agents of production are distributed, thereby appropriating for itself all surplus production and arrogating to itself both the whole and the parts of the process, which now seem to emanate from it as a quasi cause.

它求助于所有的⽣产，构成 ⼀个表⾯，⼒量和媒介在其上分布着，因此挪⽤它的全部剩余的⽣产并且占⽤它⾃⼰ 的全部和局部的过程，作为⼀个准原因，现在它似乎源于⾃⼰。Forces and agents come to represent a miraculous form of its own power: they appear to be "miraculated" by it. ⼒量和媒介共同代表了他⾃⼰⼒量的奇迹般的形式。In a word, the socius as a full body forms a surface where all production is recorded,whereupon the entire process appears to emanate from this recording surface. 简⽽⾔之，这个伙伴作为⼀个充盈的⾝体形成⼀个 记录所有⽣产的表⾯，因此，这整个过程似乎否源⾃于这个表⾯。Society constructs its own delirium by recording the process of production; but it is not a conscious delirium, or

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rather is a true consciousness of a false movement, a true perception of an apparent objective

社会 根据它的⽣产过程的纪录构建了它⾃⼰的谵妄，但不是⼀种有意识的谵妄，确切地说 是⼀种虚假运动的意识，⼀种明显客观的运动的观念，⼀个在纪录的表⾯上被⽣产出 来的观念。 capital is indeed the body without organs of the capitalist, or rather of the capitalist being. 资 本确实是资本家的⽆器官的⾝体，更确切的说是资产阶级主体的⽆器官⾝体。But as such, it is not only the fluid and petrified substance of money, for it will give to the sterility of money the form whereby money produces money.但这样，它不仅是⾦钱的流动和僵化 的实体，因为它将赋予没有⽣育⼒的⾦钱以钱⽣钱的形式。it produces surplus value, just as the body without organs reproduces itself, puts forth shoots, and branches out to the farthest corners of the universe.它⽣产剩余价值，正如⽆器官的⾝体再⽣产它⾃⾝，⽣ 根发芽，⽽且枝条延伸到宇宙的最远的⾓落。It makes the machine responsible for producing a relative surplus value, while embodying itself in the machine as fixed capital.它 使机器负责⽣产相关的剩余价值，同时作为固定资本在机器中具化⾃⾝。Machines and agents cling so closely to capital that their very functioning appears to be miraculated by it.机器与媒介如此紧密地依附于资本以⾄于它们的特定功能似乎被神奇化了。 Everything seems objectively to be produced by capital as quasi cause. 作为准原因，所有 的东⻄似乎都客观地被资本⽣产出来。As Marx observes, in the beginning capitalists are necessarily conscious of the opposition between capital and labor, and of the use of capital as a means of extorting surplus labor. 正如⻢克思所观察的，起初资产阶级必须意识到资本 与劳动的对⽴，⽽且意识到资本的使⽤作为⼀种侵占剩余劳动的⼿段。But a perverted, bewitched world quickly comes into being, as capital increasingly plays the role of a recording surface that falls back on (se rabat sur) all of production.但是⼀种堕落的，迷乱 的世界很快出现了，当资本不断地扮演求助于所有⽣产的纪录表⾯的⾓⾊。 （Furnishing or realizing surplus value is what establishes recording rights.提供或实现剩余 价值建⽴了纪录的全⼒) "With the development of relative surplus-value in the actual movement, a true perception of the movement that is produced on the recording surface.

specifically capitalist mode of production, whereby the productive powers of social labour are developed, these productive powers and the social interrelations of labour in the direct

随着处于这种现⾏特有的资本主义 ⽣产模式中的相对剩余价值的发展，借由这种成熟的社会劳动的⽣产性的⼒量，这些 ⽣产性的⼒量和处于直接劳动过程中的劳动的社会相互关联性似乎从劳动转移到了资 本。Capital thus becomes a very mystic being since all of labour's social productive forces appear to be due to capital, rather than labour as such, and seem to issue from the womb of capital itself资本因此成为⼀种⾮常神秘的存在，因为所有的劳动者的社会的⽣产性⼒ 量似乎起因于资本⽽不是起因于劳动本⾝，⽽且似乎从资本⾃⾝的⺟腹中源源不断地 产⽣." labour-process seem transferred from labour to capital.

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What is specifically capitalist here is the role of money and the use of capital as a full body to

资本家在这特别地是⾦钱的作⽤和资本的⽤ 途，作为⼀个构成纪录或注册的表⾯的充盈⾝体。But some kind of full body, that of the constitute the recording or inscribing surface.

earth or the despot, a recording surface, an apparent objective movement, a fetishistic, perverted, bewitched world are  characteristic of all types of society as a constant of social

但是⼀些充盈的⾝体，⼤地或暴君的充盈⾝体，⼀个客观明了的运动， ⼀个崇拜，反常，迷乱的世界是所有社会的特性，作为不断的社会⽣产。The body without organs now falls back on （se rabat sur) desiring-production, attracts it, and appropriates it for its own. ⽆器官的⾝体现在求助于欲望—机器，吸引它，然后将其据 为⼰有。The organ-machines now cling to the body without organs as though it were a fencer's padded jacket, or as though these organ-machines were medals pinned onto the jersey of a wrestler who makes them jingle as he starts toward his opponent. 现在，欲望机 器粘附于⽆器官的⾝体，它就像是击剑⼿的防护⾐，或这些欲望机器就像⼀个别在摔 跤⼿运动⾐上的奖章，当他向对⼿进攻时发出叮当的响声。An attraction-machine now reproduction.

takes the place, or may take the place, of a repulsion-machine: a miraculating-machine succeeding the

⼀种吸引—机器现替代了或者可能替代⼀种排斥机器：⼀种奇迹 ——机器继承了偏执狂机器。But what is meant here by "succeeding"? The two coexist, rather, and black humor does not attempt to resolve contradictions, but to make it so that there are none, and never were any. 但是“继承”是什么意思？共存，或者说，不想解决⽭ 盾的⿊⾊幽默，使得那⾥没有任何东⻄。The body without organs, the unproductive, the paranoiac machine.

unconsumable, serves as a surface for the recording of the entire process of production of desire, so that desiringmachines seem to emanate from it in the apparent objective movement that establishes a relationship between the machines and the body without organs.

这个⽆器官的⾝体，这种 ⾮⽣产性，这种⾮消费性，为欲望⽣产的整个过程的纪录充当表⾯，以⾄于欲望机器 似乎起源于它，在明了客观的运动中，建⽴了机器和⽆器官的⾝体之间的关系。The organs are regenerated, "miraculated" on the body of Judge Schreber⽆器官的⾝体是再⽣ 的，在斯奇勒伯法官的⾝体上神化了, who attracts God's rays to himself.它吸收了太阳 光。 Doubtless the former paranoiac machine continues to exist in the form of mocking voices that attempt to "de-miraculate" (demiracu-ler) the organs, the Judge's anus in particular.⽆疑，前⾯的偏执狂机器继续以嘲讽的声⾳存在，它想神化器官，尤其是法 官的肛门。But the essential thing is the establishment of an enchanted recording or inscribing surface that arrogates to itself all the productive forces and all the organs of  production, and that acts as a quasi cause by communicating the apparent movement (the

但最基本的事情是⼀个魔法的纪录和注册的表⾯的建⽴，它占有它⾃⼰ 所有的⽣产性⼒量和所有的⽣产器官，并且充当⼀个准原因，通过将明显的运动与它 们沟通。So true is it that the schizo practices political economy, and that all sexuality is a fetish) to them.

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千真万确，精神分裂患者实践政治经济学，⽽且所有的性态都是经 济的问题。Production is not recorded in the same way it is produced, however.⽣产被纪录 与⽣产被⽣产是不同的。 Or rather, it is not reproduced  within the apparent objective movement in the same way in which it is produced within the process of constitution. 不如 说，它在明了客观的运动被再⽣出来的⽅式与它在构成的过程中被⽣产的⽅式是不同 的。In fact, we have passed imperceptibly into a domain of the production of recording, whose law is not the same as that of the production of production. 事实上，我们已经不⾃ 觉地进⼊了纪录的⽣产的领域，它的法律与⽣产的⽣产的法律是不同的。The law governing the latter was connective synthesis or coupling.统治后者的法律是联系性的综合 或接合。 But when the productive connections pass from machines to the body without matter of economy.

organs (as from labor to capital), it would seem that they then come under another law that expresses a distribution in relation to the nonproductive element as a "natural or divine presupposition" the disjunctions of capital).

（ 但是当⽣产性的联系从机器进⼊⽆器官的⾝ 体（就像从劳动进⼊资本），它似乎将⾪属于另⼀种律法，它将⼀种相关于⾮⽣产性 元素的分配表⽰为⼀个“⾃然或神圣的预设。”（资本的析取）。 Machines attach themselves to the body without organs as so many points of disjunction, between which an entire network of new syntheses is now woven,marking the surface off into

机器就像⽆数的析取点将⾃⾝连接⽆器官的⾝体。在其中，⼀ 个新的综合的完整⽹格现在编织好了，使得表⾯进⼊坐标，就像⼀个⽹络。The "either ... or . . . or" of the schizophrenic takes over from the "and then"精神分裂患者的“要么…… 要么”接管了这个“然后”: no matter what two organs are involved, the way in which they are attached to the body without organs must be such that all the disjunctive syntheses between the two amount to the same on the slippery surface. ⽆论是涉及哪两个器官，它们连接⽆ 器官的⾝体的⽅式都是如此，所有的两者间的析取在这个光滑的表⾯上都是相同的。 co-ordinates, like a grid.

Whereas the "either/or" claims to mark decisive choices between immutable terms (the

alternative: either this or that), the schizophrenic "either . . . or. . or" refers to the system of possible        permutations between differences that always amount to the same as they shift and slide about. “ …… ” “ …… ”

然⽽这个 要么 要么 要求在不变的术语之间作出决定性的选择， （这种⼆选⼀：⾮此即彼），精神分裂患者的 要么 要么 涉及到差异之间可能的 排列的系统，那经常是⼀回事，当它们移动或滑动时。as in the case of Beckett's mouth that speaks and feet that walk: "He sometimes halted without saying anything. Either he had finally nothing to say, or while having something to say he finally decided not to say it. . . . “

在⻉克特的说话的嘴和⾛路的脚的例⼦中： 他有时停下，什么都不说。要么它最终什 么都没有说，要么当他有话要说时，他最终决定什么也不说。”Other main examples suggest themselves to the mind.其他的重要警告要求进⼊⼼灵 Immediate continuous communication with immediate redeparture. 即刻不断的交流伴随即刻的重新违背。Same thing with delayed redeparture. 延迟的再违背也是⼀样。 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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Delayed continuous communication with   immediate redeparture. Same thing with delayed redeparture. Immediate discontinuous

延迟的不断的交流伴随着即刻的重新违背。 communication with immediate redeparture.即刻的间断交流伴随着即刻的重新违背。 Same thing with delayed redeparture.延迟的再违背也是⼀样的。 Delayed discontinuous communication with immediate redeparture. 延迟的间断交流伴随着即刻的即刻的再违背 Same thing with delayed redeparture延迟的再违背也是相同的." Thus the schizophrenic, the possessor of the most touchingly meager capital—Malone's belongings, for instance—inscribes on his own body the litany of disjunctions, and creates for himself a world of parries where the most minute of permutations is supposed to be a response to the new situation or a reply to the indiscreet

因此这个精神分裂患者，这个使⼈哀伤的少量资⾦的持有者——⽐如，⻢ ⻰的亲戚，将断裂的祷词铭刻在他⾃⼰的⾝体。The disjunctive  synthesis  of recording therefore comes to overlap the connective syntheses of production. 这个纪录的分裂的综合 因此与⽣产的联系的综合有共性。The process as process of production extends into the questioner.

method

as method of inscription.

这个作为⽣产的过程的过程延伸⾄这个作为铭刻的程序的程

序。Or rather, if what we term libido is the connective "labor" of desiring-production, it should be said that a part of this energy is transformed into the energy of disjunctive inscription (Numen). 更确切地说，如果我们所谓的⼒⽐多是欲望⽣产的相关的劳动， 据说这种能源的⼀部分被转化成了分隔的铭刻的能量A transformation of energy. ⼀种能 量的转化。But why call this new form of energy divine, why label it Numen, in view of all the ambiguities caused by a problem of the unconscious that is only apparently religious?但 是为什么称这种新的能量形式称为神，为什么把它说成是神，考虑到所有由⽆意识问 题造成的含混性，那是唯⼀貌似真实的宗教？ the body without organs is not God, quite the contrary. 恰恰相反，⽆器官的⾝体根本不是上帝。But the energy that sweeps through it is divine, when it attracts to itself the entire process of production and server as its miraculate, enchanted surface, inscribing it in each and every one of its disjunctions.但是席 卷过它的能量是神圣的，当它被它⾃⾝吸引，整个⽣产过程和仆⼈作为它的神化的， 迷幻的表⾯，在它的每种析取中铭写它。Hence the strange relationship that Schreber has with God.因此史瑞伯和上帝有奇特的关系。 To anyone who asks: "Do you believe in God?" 对于问“你信仰上帝吗？”的⼈，we should reply in strictly Kantian or Schreberian terms我们应该以严格的康德或史瑞伯的术语回答: "Of course, but only as the master of the disjunctive syllogism, or as its a priori principle当 然，不过只是作为分离的三段论的主⼈，或作为它的先验原则。 (God defined as the Omnitudo realitatis, from which all secondary realities are derived by a process of division上 帝被定义为实体⼤全，所有的次要现实都源于⼀个分割的过程。)." Hence the sole thing that is divine is the nature of an energy of disjunctions. 因此，析取的能量的特性是唯⼀圣 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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神的事物。Schreber's divine is inseparable from the disjunctions he employs to divide himself up into parts史伯瑞的神圣不能与这种析取分离，它使他将他⾃⼰分割成⼏块。: earlier empires, later empires; later empires of a superior God, and those of an inferior God. 先前的帝国，后来的帝国；⼀个超越的上帝的后来的帝国，和⼀个低下的上帝的帝 国。Freud stresses the importance of these disjunctive syntheses in Schreber's delirium in particular, but also in delirium as a general phenomenon. 弗洛伊德强调了谵妄中的分离的 综合的重要性，不论是史瑞伯的特例还是⼀般个⼈现象的谵妄。"A process of decomposition of this kind is very characteristic of paranoia. 这种分解的过程是偏执狂的特 性。Paranoia decomposes just as hysteria condenses偏执狂的分解正如歇斯底⾥的凝缩。 Or rather, paranoia resolves once more

into their elements the products of the condensations and identifications which are effected in the unconscious." But why does Freud thus add that, on second thought, hysterical neurosis comes first, and that disjunctions appear only as a result of the projection of a more

更确切的说，偏执狂再次溶解进他们的元素，这些在⽆意识中造成的 凝缩和认同的产品。 basic, primordial condensed material?但是为什么弗洛伊德因此补充，经过再三思考，歇 斯底⾥神经症⾸先发作，⽽且分离仅仅作为⼀个更加基本、原初的凝缩的材料的投影 的结果⽽出现。Doubtless this is a way of maintaining intact the rights of Oedipus in the God of delirium and the schizoparanoiac recording process. ⽆疑，这是⼀种维持在谵妄上 帝中的俄狄浦斯的完整权利和精神分裂的纪录过程的⽅式。And for that very reason we must pose the most far-reaching question in this regard: does the recording of desire go by way of the various stages in the formation of the Oedipus complex?⽽且因为那个原因，关 于这⼀点我们必须提出最⼴泛的问题：欲望的纪录是否经由处于俄狄浦斯结的形成中 的各阶段⽽运作？ Disjunctions are the form that the genealogy of desire assumes; but is this genealogy Oedipal, is it recorded in the Oedipal triangulation? 分裂是欲望的世系假定 的形式；不过是这种恋⺟情结的世系，它为俄狄浦斯三⾓所纪录。Is it not more likely that Oedipus is a requirement or a consequence of social reproduction, insofar as this latter aims at domesticating a genealogical form and content that are in every way intractable? 俄 狄浦斯不是更有可能是社会⽣产的要求或结果吗，后者的⽬的在于驯服⼀种世系的形 式和内容，它在各⽅⾯都难以驯服？For there is no doubting the fact that the schizo is constantly subjected to interrogation, constantly

因此，毫⽆疑问的是，精神分裂患者被不断地遭受审讯，不断地受到 盘问。Precisely because his relationship with nature does not constitute a specific  pole, the questions put to him are formulated in terms of the existing social code确切地说，因为他与 ⾃然的关系并没有形成⼀个特定的极，这个向他提出的问题以存在的社会代码的术语 被阐明: your name, your father, your mother?你的名字，你⽗亲，你的⺟亲？ In the course of his exercises in desiring-production,Beckett's Molloy is cross-examined by a policeman在它的欲望⽣产的训练的过程中，⻉壳特的⻢⻰被⼀个警察盘问: "Your name is Molloy, said the sergeant. Yes, I said, now I remember.你的名字叫莫洛伊，这个警官 cross-examined.

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说。是的，我说，现在我记住了。 And your mother? said the sergeant. I didn't follow. Is your mother's name Molloy too? 你⺟亲呢？这警官问，我没有回答，你⺟亲的名字是不 是也叫莫洛伊？said the sergeant. 警官问I thought it over.我想了⼀下 Your mother, said the sergeant, is your mother's— Let me think!I cried你⺟亲，警官问，你⺟亲的——让我 想下！我⼤喊。 At least I imagine that's how it was.⾄少我让我猜⼀下。 Take your time,said the sergeant. Was mother's name Molloy? 打扰下，军官说，你⺟亲是不是叫莫 洛伊？Very likely. Her name must be Molloy too, I said.很有可能，它的名字肯定也是莫 洛伊。 They took me away, to the guardroom I suppose, and there I was told to sit down. 他们把我 带⾛了，我想⼤概是⼀个禁闭室，他们要我坐下。I must have tried to explain."We cannot say that psychoanalysis is very innovative in this respect我肯定尽⼒解释了”，我不 能说精神分析⾮常在这个⽅⾯新潮: it continues to ask its questions and develop its

interpretations from the depths of the Oedipal triangle as its basic perspective, even though today it is acutely aware that this frame of reference is not at all adequate to explain so-called psychotic phenomena.

它继续问它的问题并且从俄狄浦斯三⾓的深处发展它的解释作为 它的基本观点，尽管今天它敏锐地意识到这个参照框架根本不适⽤于解释所谓的精神 病现象。 The psychoanalyst says that we must necessarily discover Schreber's daddy beneath his superior God, and doubtless also his elder brother beneath

精神分析师说，我们必定会在超级上帝的底下发现史瑞伯的爸爸，毫 ⽆疑问同样在超级上帝的下⾯发先它年⻓的哥哥。At times the schizophrenic loses his patience and demands to be left alone. 有时精神分裂患者失去耐⼼并且要求单独呆着。 Other times he goes along with the whole game and even invents a few tricks of his own， introducing his own reference points in the model put before him and undermining it from within其他时候，他玩着游戏并且甚⾄发明⼀些他⾃⼰的诡计，在摆在它⾯前的模型中 引⼊它⾃⼰的参照点⽽且从内部侵蚀它。 ("Yes, that's my mother, all right, but my mother's the Virgin Mary, you know是的，那时我妈妈，没错，不过我妈妈是处⼥玛丽， 你知道的"). One can easily imagine Schreber answering Freud⼀个⼈很容易想象到史瑞伯这样回答弗洛伊德: "Yes, I quite his inferior God.

agree,

naturally the talking birds are young girls, and the superior God is my daddy and the inferior

是的，我完全同意，说话的⻦⾃然是年轻姑娘，超级上帝就是我爸爸 ⽽低级的上帝是我哥哥。" But little by little he will surreptitiously "reimpregnate" the God my brother. series of young

girls with all talking birds, his father with the superior God, and his brother with the inferior God,

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all of them divine forms that become complicated, or rather "desimplified," as they break through the simplistic terms and functions of the Oedipal triangle.

但是他会让这些陪伴着 唱歌的⻦⼉的⼥孩悄悄地受孕，它他⽗亲陪伴着超级上帝，它哥哥陪伴着低级的上 帝，所有这些变得复杂的神圣形式，确切说“⾮简化的”，当他们突破这些简单的术语 和俄狄浦斯三⾓的功能。As Artaud put it: I don't believe in father in mother, got no papamummy正如阿尔托所说：我不信仰⽗亲，不信仰⺟亲，也没有爸 爸妈妈。Desiring-production forms a binary-linear system欲望机器形成了⼀个⼆元线性 系统. The full body is introduced as a third term in the series, without destroying, however, the essential binary-linear nature of this series充盈的⾝体作为⼜⼀种术语在这个系列中被 引⼊，⽽没有破坏这个系列的⼆元特性: 2, 1, 2, 1. . . . The series is completely refractory to a transcription that would transform and mold  it into a specifically ternary and triangular schema such as Oedipus.

这个系列对于副本来说是⾮常有抗性的，这个副本将会改变或 浇筑进三元的或三⾓的图式中，⽐如俄狄浦斯结。 The full body without organs is produced as antiproduction, that is to say it intervenes within the process as such for the sole purpose of rejecting anyattempt to impose on it any sort of

充盈的⽆器官的⾝体是作为反⽣产 被⽣产出来，即是说，它介⼊这个过程⾃⾝中，只是为了拒绝任何企图强加于其上， 由⽗⺟⽣产的各种三⾓。 How could this body have been produced by parents, when by its very nature it is such eloquent witness of its own self-production, of its own engendering of itself? 这种⾝体怎么可能已经被⽗⺟⽣产出来的呢，当它的本性⽆疑证明了它的⾃我 ⽣产，证明了它⾃⼰的⾃⾝的⽣产？And it is precisely here on this body, right where it is, that the Numen is distributed and disjunctions are established, independent of any sort of projection. 正是这个⾝体，在那，内在⼒量被分配，析取被建⽴，它不依靠任何投影。 Yes, I have been my father and i have been my son. 是的，我已经是我⾃⼰的⽗亲和⼉⼦ 了。"I, Antonin Artaud, am my son, my father, my mother, and myself 我，是安东尼·阿尔 托，我的⽗亲，我的⺟亲，我⾃⼰。."The schizo has his own system of co-ordinates for triangulation implying that it was produced by parents.

situating himself at his disposal, because, first of all, he has at his disposal his very own recording code, which does not coincide

精神分裂患者拥有他⾃ ⾝的坐标系统，为了能够⾃⼰安置⾃⼰，因为，⾸先他⾃⼰能处理他的特别的代码， 这些代码于社会代码不同，或它与社会代码相符是为了嘲讽社会代码。he code of delirium or of desire proves to have an extraordinary fluidity. 它的谵妄的或欲望的代码证 明拥有⼀种⾮凡的流动性It might be said that the schizophrenic passes from one code to with the social code, or coincides with it only in order to parody it.

the other, that he deliberately scrambles all the codes, by quickly shifting from one to another, according to the questions asked him, never giving the same explanation from one day to the next, never invoking the same genealogy, never recording the same event in the

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可能据说精神分裂患者经由⼀个代码到另外⼀个代码，他故意搞乱所有这些 代码，通过迅速从⼀个代码转到另⼀个代码，对于这个向他提出的问题，他从未在相 连的两天⾥给出同样的答案，从未求助于同样的家系，从未以同样的⽅式纪录相同的 事件。when he is more or less forced into it and is not in a touchy mood, he may even accept the banal Oedipal code, so long as he can stuff it full of all the disjunctions that this code was designed to eliminate. 当他或多或少被迫进⼊它并且不是处于⼀种敏感的情绪中，它可 能甚⾄接受⽼⼀套的俄狄浦斯代码，只要他能够使它充满所有的断裂，这种代码是被 设计⽤于消除。 same way.

Adolf Wolfli's drawings reveal the workings of all sorts of clocks, turbines, dynamos, celestial machines, house-

阿道夫·沃夫利的绘画展⽰了所有的钟表，涡轮机，精⼒充沛，天 空的机器，房间机器之类的机器的运作。 And these machines work in a connective fashion, from the perimeter to the center, in successive layers or segments. 这些机器以联系 的⽅式运作，从边界到中⼼，在连续的层和节段中。But the "explanations" that he provides for them, which he changes as often as the mood strikes him, are based on genealogical series that constitute the recording of each of his drawings. 但是，他提供给它 们的解释，每当情绪袭击他，他改变它们，这些解释是建⽴在构成每张他的绘画的纪 录的世系系列的基础上。What is even more important, the recording process affects the drawings themselves, showing up in the form of lines standing for “catastrophe" or "collapse" that are so many disjunctions surrounded by spirals. 更重要的是，这些纪录过程影像绘画 本⾝，以线的形式展⽰，代表了“⼤灾难”或者“崩塌”，有如此众多的析取为漩涡所环 绕。The schizo maintains a shaky balance for the simple reason that the result is always the same, no matter what the disjunctions.这个精神分裂症患者维持⼀种动态的平衡，因为结 果总是相同的简单原因，不论这个析取如何。 Although the organ-machines attach machines, and so on.

themselves to the body without organs, the latter continues nonetheless to be without organs and does not become an organism in the ordinary sense of the

尽管器官机器将它们⾃⾝接⼊⽆器官的机器，然⽽在 ⼀般的词语的意义上，后者继续保持没有器官⽽没有成为⼀种机体组织。它保持流动 和滑动。 Agents of production likewise alight on Schreber's body and cling to it—the sunbeams, for instance, that he attracts, which contain thousands of tiny spermatozoids. ⽣产 的媒介同样点亮史瑞伯的⾝体并且粘附于其上—例如，他吸引了包含⽆数细⼩游动精 ⼦的太阳光束。Sunbeams, birds, voices, nerves enter into changeable and genealogically complex relationships with God and forms of God derived from the godhead by division.太 阳光，⻦，声⾳，神经进⼊与上帝的变化的、世系的复杂关系和来⾃划分的神性的上 帝的形式。But all this happens and is all recorded on the surface of the body without organs 但是所有这些都在⽆器官的⾝体的表⾯上发⽣并且被纪录: even the copulations of the word. It remains fluid and slippery.

agents, even the divisions of God, even the genealogies marking it off into squares like a grid,

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甚⾄媒介的接合，甚⾄是上帝的分割，甚⾄是划分成像⽹格的⽅ 块⼀样的家谱，和它们的序列。The surface of this uncreated body swarms with them, as a lion's mane swarms with fleas. 这个⾃存的⾝体的表⾯和它们拥挤在⼀块，就像⼀只狮⼦ 的鬃⽑和跳蚤拥挤在⼀块。 and their permutations.

主体与享乐 The Subject and Enjoyment

， 按照 过程 这个词的意义，纪录求助于⽣产，但是这个纪录的⽣产本⾝是 由⽣产的⽣产产⽣出来的。 production of consumption is produced in and through the production of recording. 类似地， 纪录伴随着消费，但是消费的⽣产是处于且由纪录的⽣产所⽣产的。This is because Conforming to the meaning of the word “process," recording falls back on (se rabat sur) production, but the production of recording itself is produced by the production of production. “ ” Similarly, recording is followed by consumption, but the

something on the order of a

就是因为某些在⼀个主体秩序上的东⻄

subject can be discerned on the recording surface. It is a

可以在这个纪录的表⾯上被辨认出来。

strange subject, however, with no fixed identity, wandering about over the body without organs, but always remaining peripheral to the desiring-machines, being defined by the share of the product it takes for itself, garnering here, there, and everywhere a reward in the form of a becoming or an avatar, being born of the states that it consumes and being reborn with each

它是⼀个奇怪的主体，然⽽，没有固定的⾝份，在⽆器官的⾝体上徘徊，但 对欲望机器来说总是⽆关紧要，⽣命由它为⾃⼰取得的产品的部分所定义，在这⾥， 那⾥，所有地⽅，获得⽣成或具化的形式报偿，⽣命在它消费的状态中被⽣产出来并 且随着每种新状态再⽣出来。"It's me, and so it's mine. . . ." 它是我，⽽且因此它是我 的。Even suffering, as Marx says, is a form of self-enjoyment. 甚⾄受苦，如⻢克思所说， 都是⼀种⾃我享乐的形式。Doubtless all desiring-production is, in and of itself,immediately consumption and consummation, and therefore,⽆疑，所有的欲望—⽣产 都是它⾃⾝，内在于它⾃⾝，由它⾃⾝组成，即刻的耗费和完满，因此"sensual pleasure." 感官欲乐But this is not yet the case for a subject that can situate itself only in terms of the disjunctions of a recording surface, in what is left after each division.但这还不 是⼀个主体的例⼦，它只能根据⼀个纪录表⾯的分离定位⾃⼰，在每次分割后剩下的 东⻄⾥。Returning yet again to the case of Judge Schreber, we note that he is vividly aware of this fact再次回到史瑞伯的例⼦，我们注意到这个事实: new state.

the rate of cosmic sexual pleasure remains constant, so that God will find a way of taking his pleasure with Schreber, even if in order to do so Schreber must transform himself into a woman. But Schreber experiences only a

宇宙的性快感的⽐率是恒定的，所以上帝将会发现⼀种与史瑞伯交欢的⽅式， 为了这个乐⼦，史瑞伯甚⾄必须将⾃⼰变成⼀个⼥⼈。 residual share of this pleasure, as a recompense for his suffering or as a reward for his

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但是史瑞伯体验到的只是这种快感的剩余部分，作为他受难的回报或 作为他的⽣成—⼥⼈的奖赏。 "On the other hand, God demands a constant state of enjoyment. . . and it is my duty to provide him with this ... in the shape of the greatest possible output of spiritual voluptuousness. 在另⼀⽅⾯，上帝要求⼀种享乐的恒定状 态……并且给他提供这个是我的责任……以精神淫乐的最⼤可能输出的形式……And becoming-woman.

if, in this process, a little sensual pleasure falls to my share, I feel justified in accepting it as some slight compensation for the inordinate measure of suffering and privation that

⽽且如果，在这个过程中，⼀点性快感被转交我 的部分，我感到接受它作为⼀些轻微的报酬是公正的，因为这种受苦和贫困的⽆节制 的尺度在过去的许多年⾥都曾属于我。Just as a part of the libido as energy of production has been mine for so many past years."

was transformed

into energy of recording (Numen), a part of this of recording is transformed into energy of consummation Voluptas).*

（ 正如作为⽣产的能量的⼒⽐多的⼀部分已经转化为记录的 能量，纪录的⼀部分转变为完满的能量。It is this residual energy that is the motive force behind the third synthesis of the unconscious: 正是这种残余的能量是⽆意识的第三种综合 后⾯的推动⼒量：the conjunctive synthesis "so it's . . . ," or the production of consumption. 这种连接的综合，“因此它是……”We must examine how this synthesis is formed or how the subject is produced.我们必须检查这个综合是如何形成的过主体是如何被⽣产的 Our point of departure was the opposition between desiring-machines and the body without organs. 我们的出发点是欲望机器和⽆器官的⾝体之间的对⽴The repulsion of these machines, as found in the paranoiac machine of primary repression, gave way to an attraction in the miraculating machine. 这些机器的排斥，作为在原初压制的偏执狂机器中被发现 的东⻄，让位于在神奇化的机器中的吸引。 But the opposition between attraction and repulsion persists.但是吸引和排斥之间的对⽴持 续着。 It would seem that a genuine reconciliation of the two can take place only on the level of a new machine, functioning as "the return of the repressed." 那将会看到⼀种两者间 的真诚和解，它只在新的机器的层次上发⽣，起“被压抑物的返还”的作⽤。There are a number of proofs that such a reconciliation does or can exist. 有许这样⼀种和解确实或可 能存在的证据。With no further details being provided, we are told of Robert Gie, the very talented designer of paranoiac electrical machines: 由于没有进⼀步被证明的细节，罗伯 特.杰，这个拥有⾮凡天赋偏执狂的电⼒机器的设计者，告诉我们："Since he was unable to free himself of these currents that were tormenting him, he gives every appearance of having finally joined forces with them，taking passionate pride in portraying them in their total victory,in their triumph."因为他⽆能于摆脱这些折磨它的流, 他显⽰出每⼀种最终将 ⼒量与它们接合的迹象， 他热烈地⾃豪于在它们的完整的胜利，在它们的欢欣中描绘 它们。Freud is more specific when he stresses the crucial turning point that occurs in Schreber's illness when Schreber becomes reconciled to becoming-woman and embarks upon

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a process of self-cure that brings him back to the equation Nature = Production (the production of a new humanity). —

弗洛伊德更加具体，当他强调这个发⽣在史瑞伯的疾病 中关键性的转折点， 当史瑞伯变得适应于⽣成 ⼥⼈并且开始⼀个将他带回平衡⾃然 的⾃愈的过程=⽣产（新的⼈类的⽣产）As a matter of fact,，Schreber finds himself frozen in the pose and trapped in the paraphernalia of a transvestite, at a moment when he is practically cured and has recovered all his faculties事实上，史瑞伯发现他⾃⼰凝固于这个 姿势并且陷⼊了⼀种异装癖的装扮，当他发现他实际上已经痊愈并所有的⾝体机能已 经得到恢复: "I am sometimes to be found, standing before the mirror or elsewhere, with the upper portion of my body partly bared, and wearing sundry feminine adornments, such as ribbons, trumpery necklaces, and the like. This occurs only, I may add, when I am by myself,

我有时候被 发现，站在镜⼦前或别处，上半⾝裸露着，并且穿戴⼥性的饰品，⽐如缎带，花哨的 项链，等等。这些仅仅在我独处的时候发⽣，⽽从未在别⼈在场时发⽣，⾄少直到我 能够避开它。Let us borrow the term "celibate machine" to designate this machine that and never, at least so far as I am able to avoid it, in the presence of other people."

succeeds the paranoiac machine and the miraculating machine, forming a new alliance between the desiring-machines and the body without organs so as to give birth

让我借⽤于“独⾝机器”这个术语指出这个接续 偏执狂机器和神化机器的机器，它形成了⼀种欲望机器与⽆器官⾝体的新联姻，以⾄ 于诞⽣了⼀种新的⼈类和有机体。This is tantamount to saying that the subject is produced to a new humanity or a glorious organism.

as a mere residuum alongside the desiring-machines, or that he confuses himself with this third productive machine

这等于说，主体仅是作为欲望—机 器边缘的剩余物被⽣产，他将他⾃⼰与第三种⽣产性的机器混淆，与它⽣产出来的剩 余物的和解相混淆: a conjunctive synthesis of consummation in the form of a wonderstruck "So that's what it was!" ⼀种采取令⼈震惊的形式完满结合的综合。Michel Carrouges has identified a certain number of fantastic machines—"celibate machines"—that he has discovered in works of literature. ⽶歇尔.卡罗杰已经辨认出⼀些幻想机器—“独⾝机 器”—他已经在⽂学作品中发现它。The examples he points to are of many very different sorts, and at first glance do not seem to belong to a single category他指出的这个例⼦有许 多不同的种类，⽽乍看上去似乎不属于⼀个范畴: Marcel Duchamp's painting⻢歇尔·杜 尚的绘画 "La mariee mise a nu par ses celibataires, meme" ("The Bride Stripped Bare by Her Bachelors, Even新娘被她的单⾝汉们扒光"), the machine in Kafka's "in the Penal Colony," Raymond Roussel's machines, those of Jarry's Surmale (Supermale), certain of Edgar Allan Poe's machines, Villiers's Eve future (The Future Eve), etc卡夫卡的在流放地的 机器，雷蒙.鲁赛尔的机器，这些贾瑞的机器超级雄，某些埃德佳.爱伦.坡的机器，维 利尔斯的夏娃之未来，等等。 and with the residual reconciliation that it brings about

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The characteristics that allow us to classify all of them in this one category—though their

这种允许我们在这 个范畴内区分它们全部的特性 虽然它们的重要性根据这种值得重视的例⼦⽽变化 如下 machine, with its tortures, its dark shadows, its ancient Law. 偏执狂机器⾸先显⽰了⼀个更 古⽼的偏执狂机器的存在，伴随它的真难，他的暗影，它的古代律法。The celibate machine it self is not a paranoiac machine, however. Everything about it is different独⾝机器 本⾝不是⼀个偏执狂机器，然⽽，每件与其相关的事情都是不同的: its cogs, its sliding importance varies according to the example considered—are as follows —— —— : the celibate machine first of all reveals the existence of a much older paranoiac

carriage, its shears, needles, magnets, rays.

它的⻮轮，它的移动⻢⻋，它的剪⼑，针，磁铁，光线。Even when it tortures or kills, it manifests something new and different, a solar force. 甚⾄当它折磨或谋杀，它证明了某 些不同寻常的事情，⼀种太阳之⼒。In the second place, this transfiguration cannot be explained by the "miraculating" powers the machine possesses due to the inscription hidden inside it, though it in fact contains within itself the most impressive sort of inscriptions (cf.

其次，这种美化不能由这个机器拥有的 神化⼒量所解释，因为这种铭刻藏在它⾥⾯，尽管事实上最令⼈印象深刻的铭刻包含 在它⾃⾝当中（这种纪录由艾迪⽣的夏娃的未来提供）。A genuine consummation is achieved by the new machine, a pleasure that can rightly be called autoerotic, or rather automatic⼀种真诚的圆满由这种新的机器所实现，⼀种可以恰当地被称作⾃淫的，确 切地说，⽆意识的: the nuptial celebration of a new alliance, a new birth, a radiant ecstasy, as though the eroticism of the machine liberated other unlimited forces. 这种新的联姻的婚 礼庆典，⼀个新⽣，⼀种 容光焕发的狂喜，仿佛这种机器的⾊情性解放了其他的不受限制的⼒量。The question becomes: what does the celibate machine produce? what is produced by means of it? The answer would seem to be这个问题变成了：独⾝机器⽣产了什么？通过它什么被⽣产出 来？这个回答似乎就是: intensive quantities. 强度的量。There is a schizophrenic experience of intensive quantities in their pure state, to a point that is almost unbearable有⼀ 种处于它们的纯粹状态中的强度量的精神分裂的经验，在某种程度上⼏乎难以忍受。 the recording supplied by Edison for Eve future).

—a celibate misery and glory experienced to the fullest, like a cry suspended between life and death, an intense feeling of transition, states of pure, naked intensity stripped of all shape and form. These are often

⼀种独⾝的悲惨和荣耀被最充分地体验，就像悬于⽣与死之间的叫喊，⼀种 转变的强烈感觉，纯粹的状态，被剥夺任何形状和形式的纯粹强度。 described as hallucinations and delirium这些经常被描述为幻觉或谵妄, but the basic phenomenon of hallucination (/ see, I hear) and the basic phenomenon of delirium (J think . . . ) presuppose an I feel at an even deeper level, which gives hallucinations

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但是幻觉的基本现象与谵妄的基本现象预设了 ⼀个处于更深层次的 我感觉 ，它给幻想提供它们的客体并且思考幻想本⾝的内容— their object and thought delirium its content “ ” an "

i feel that I am becoming a woman," "that I am becoming a god," and so on, which is neither delirious nor hallucinatory, but will project the hallucination or internalize the delirium.“

我感 觉我正在变成⼀个⼥⼈”，“我正在变成上帝” ，诸如此类，它既不是精神错乱也不是 异想天开，但是将会投射这种幻象或者内化这种谵妄。Delirium and hallucination are secondary in relation to the really primary emotion, which in the beginning only experiences intensities, becomings, transitions. Where do these pure intensities come from? 相⽐于真正 的原初感情，谵妄与幻想都是次要的，它在最开始只是体验强度，⽣成，转变。这些 纯粹的强度源⾃何处？ They come from the two preceding forces, repulsion and attraction, and from the opposition of these two forces. It must not be thought that the intensities themselves are in opposition to one another, arriving at a state of balance

的对⽴。

它们起源于前述的两种⼒量，排斥和吸引，并且来源于这两种⼒量

⼀定不要认为它们彼此对⽴的这种强度，将会达到⼀种围绕中⽴ 状态的平衡状态。 that designates the full body without organs. 相反，它们都与标明充盈的⽆器官⾝体的零 强度有积极的关系。And they undergo relative rises or falls depending on the complex relationship between them and the variations in the relative strength of attraction and repulsion as determining factors.并且它们经受相关的涨落，这取决于它们之间的复杂关 系、处于相关的吸引的⼒量中的变化以及作为决定性⼒量的排斥。In a word, the around a neutral state. On the contrary, they are all positive in relationship to the zero intensity

opposition of the

forces of attraction and repulsion produces an open series of intensive elements, all of them positive, that are never an expression of the final equilibrium of a system, but consist, rather, of an unlimited number of stationary,

简⽽⾔之，吸引与排斥的⼒量对⽴产⽣ 了⼀个开放系列的增强元素，它们都是积极性的，那⾥从来都没有⼀个系统的最终均 衡状态的表达，但是组成了⼀个⽆限数量的静⽌之物，⼀主体经受的压稳定状态。The metastable states through which a subject passes.

Kantian theory according to which intensive quantities fill up, to varying degrees, matter that has no empty spaces, is profoundly schizoid.

康德的理论根据充满的强度量，在不同的程度上，没有空隙的质料，是深刻地精神分 裂的。 Further, if we are to believe Judge Schreber's doctrine进⼀步，如果我们打算相信史瑞伯的 信条,attraction and repulsion produce intense nervous states that fill up the body without organs to varying degrees—states through which Schreber-the-subject passes, becoming a

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吸引与 排斥产⽣了强烈的焦虑状态，它在不同程度上填满了⽆器官的⾝体，主体 史瑞伯经 受这种状态，同样经受⽣成⼀个⼥⼈和其它的事物的状态，跟随⼀种⽆尽的永恒轮回 的循环。The breasts on the judge's naked torso are neither delirious nor hallucinatory phenomena在法官⾝体上的乳房既不是谵妄的或是幻觉的现象: they designate, first of all, a band of intensity, a zone of intensity on his body without organs.他们指出，⾸先，⼀ 个强度带，⼀个⽆器官⾝体上的强度区域。 The body without organs is an egg⽆器官的⾝体是⼀个卵: it is crisscrossed with axes and thresholds, with woman and many other things as well, following an endless circle of eternal return. —

latitudes and longitudes and geodesic Lines, traversed by gradients marking the transitions and the becomings, the destinations of the subject developing along these particular vectors.

它上⾯交错着轴、阈限、经线、纬线和最短线，被标记了转变和⽣成以及正沿着这些 特殊⽮量发展的主体⽅向的斜⾯所贯穿。Nothing here is representative;在那⾥没有什么 东⻄是代表性的。rather, it is all life and lived experience: 进⼀步说，它是所有的⽣命和有⽣命的经验。 the actual, lived emotion of having breasts does not resemble breasts, 实际上，拥有乳房的 有⽣命的感觉和乳房不⼀样。it does not represent them, any more than a predestined zone in the egg resembles the organ that it is going to be stimulated to produce within itself.它并 不代表它们，仅仅是这个卵上的⼀个预先指定的区域，类似于这种器官，它将被激发 在它⾃⾝内产⽣。Nothing but bands of intensity,potentials, thresholds, and gradients. 只有 强度带，潜能，阈限和斜⾯。A harrowing, emotionally overwhelming experience, which brings the schizo as close as possible to matter, to a burning, living center of matter⼀种令⼈ 痛苦的，感情上翻涌的体验，它使精神分裂症患者尽可能接近质料，接近⼀个燃烧 的，活⽣⽣的质料的中⼼: ". . . this emotion, situated outside of the particular point where the mind is searching for it . . .

这种情感，处于这种特殊点的外⾯，在那⾥，⼼灵寻找它。 one's entire soul flows into this emotion that makes the mind aware of the terribly disturbing sound of matter, and passes through its white-hot flame."

⼀个⼈的整个灵魂流⼊这种情 感，它使⼼灵意识到质料的可怕的⼲扰声，并且承受它的⽩热的⽕焰。How is it possible that the schizo was conceived of as the autistic rag—separated from the real and cut off from life—that he is so often thought to be?怎么可能把精神分裂症患者设想成⼀个孤 独的⾐衫褴褛者呢—脱离现实⽣活—那就是它被⼈想象成的样⼦？Worse still更糟糕的 是: how can psychiatric practice have made him this sort of rag, how can it have reduced him to this state of a body without organs that has become a dead thing精神病治疗的实践怎么 能使得它变成⾐衫褴褛的⼈，它怎么能将他归⼊已经变成死物的⽆器官的⾝体的状 态？—this schizo who sought to remain at that unbearable point where the mind touches matter and lives its every intensity, consumes it? 这个精神分裂症患者，⼒图停留于那个 难以忍受的点，在那⾥，⼼灵触及到质料并且经历每种强度，消费它。 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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And shouldn't this question immediately compel us to raise another one, which at first glance seems quite different : how does

⽽且这个问题不应该⽴即迫使我们引起另⼀个问题

psychoanalysis go about reducing a person, who this time is not a schizophrenic but a neurotic, to a pitiful creature who eternally consumes daddy-and-mommy and nothing else whatsoever? How could the conjunctive synthesis of "So that's

精神分析师怎么能将⼀个⼈，它现在不是精神分裂症患者⽽是神经症患 者，归类为永远消费爸爸妈妈的⽣物。 what it was!" and "So it's me!" have been reduced to the endless, dreary discovery of Oedipus: "So it's my father, my mother"?这种“那就是它所是的东⻄”和“它是我”这种的接 合性的综合怎么能 被归纳为⽆穷⽆尽的，枯燥乏味的俄狄浦斯式的发现：“它我的爸 爸，我的妈妈？”We cannot answer these two questions at this point. We merely see how very little the consumption of pure intensities has to do with family figures, and how very different the connective tissue of the "So it's . . ." is from the Oedipal tissue. 此刻，我们回 答不了这两个问题。我们只看到这种琐碎的纯粹强度的消费如何必定和家庭⼈物有 关，这个相联系的“因此，它是……”的组织如何全然不同于俄狄浦斯式的组织。How can we sum up this entire vital progression? 我们怎能概括这整个有活⼒的事件系列？Let us trace it along a first path (the shortest route)让我们沿着第⼀条路追踪它（这条最短的 路线）: the points of disjunction on the body without organs form circles that converge on the desiring-machines⽆器官⾝体上的分离点形成了汇集于欲望机器上的循环; then the subject—produced as a residuum alongside the machine, as an appendix, or as a spare part adjacent to the machine-passes through all the degrees of the circle, and passes from one circle to another.

然后，这个主体作为⼀种机器旁边的剩余物被⽣产出来，作为附属 物，或作为毗邻于机器的多余部分，经受所有程度的循环，并且从⼀个循环传到另⼀ 个循环。This subject itself is not at the center, which is occupied by the machine, but on the periphery, with no fixed identity, forever decen-

主体本⾝并不处于中⼼，它被机器所 占据，⽽是处于外围，没有固定的⾝份，永远离⼼，由它所处的状态所规定。Thus the circles traced by Beckett's Unnamable: 因此，⻉克特的⽆法命名的⼈追踪这个循环。"a succession of irregular loops, now sharp and short as in the waltz, now of a parabolic sweep ⼀连串的不规则圆环，现在急剧并唐突地旋转，就像华尔兹舞，现在由⼀种呈抛物线 的弧线组成”with Murphy, Watt, Merrier, etc., as states, without the family having anything whatsoever to do with all of this. 和墨与菲，⽡特，梅利尔等在⼀起，作为集团，与这个 集团在⼀起，没有任何家庭的事物需要处理。Or, to follow a path that is more complex, but leads in the end to the same thing或者，沿着⼀条更复杂的道路，但是 最终的结果还是⼀样: by means of the paranoiac machine and the miraculating machine, the tered, defined by the states through which it passes.

proportions of  attraction and repulsion on the body without organs produce, starting from zero, a series of

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通过偏执狂机器和神化机器，⽆器官⾝体上的吸引与排斥 的均衡从零开始，⽣产了⼀系列独⾝机器中的状态。and the subject is states in the celibate machine;

born of each state in the series, is continually reborn of the following state that determines him at a given moment, consuming-consummating all these states that cause him to be born and reborn the lived state coming first, in relation to the

（

⽽且主体是在这个系列的每种状态中诞⽣的，不断地在决定它的接 下来的状态中再⽣，在⼀个给定的时刻，消费并且实现这些导致它诞⽣和再⽣的状 态。This is what Klossowski has admirably demonstrated in his commentary on Nietzsche: 这正是克罗索斯基的对尼采的评论令⼈钦佩地论证的the presence of the Stimmung as a subject that lives it).

material

斯帝姆的存在 作为⼀种实体的感情，由最崇⾼的思想和最敏锐的感知构成。"The centrifugal forces do not flee the center forever, but approach it once again, only to retreat from it yet again这种离 ⼼的⼒量永远不会逃离中⼼，⽽是再次靠近它，只是为了再次从它那撤离。such is the nature of the violent oscillations that overwhelm an individual so long as he seeks only his own center and is incapable of seeing the circle of which he himself is a part; 这是倾覆个体 的剧烈振动的特性，只要他只是寻找他⾃⼰的中⼼并且不能找到他⾃⼰作为其⼀部分 的循环。 emotion, constitutive of the most lofty thought and the most acute perception.

for if these oscillations overwhelm him, it is because each one of them corresponds to an individual other than the one he believes himself to be, from the point of view of the unlocatable center.

⾄于如果这些振动淹没了他，是因为他们中的每个⼈都对应于个 体，不同于他相信他⾃⼰会成为的个体，从难以定位的中⼼的观点看。As a result, an

identity is essentially fortuitous, and a series of individualities must be undergone by each of these oscillations, so that as a consequence the fortuitousness of this or that particular individuality will render all of them necessary."

因此，⼀种⾝份本质上是偶然的，⽽且⼀系列的个体性必须经受这些振动，所以作为 ⼀种结果，这种或那种特殊的个体性⼀定会补偿他们。The forces of attraction and repulsion, of soaring ascents and plunging falls, produce a series of intensive states based on the intensity =

0 that designates the body without organs ("but what is most unusual is that here again a new afflux is necessary, merely to signify this absence"). =o “

这种吸引与排斥的⼒量，飙升与骤降 的⼒量，⽣产出⼀系列的建⽴在标⽰出⽆器官⾝体的强度 之基础上的强度状态。 （ 但最不同寻常的事情是，在这⾥⼜有⼀条必然的新流向，仅仅为了表明这种匮 乏。）There is no Nietzsche-the-self, professor of philology, who suddenly loses his mind and supposedly identifies with all sorts of strange people没有尼采的⾃我，语⽂学教授， 他突然发疯并且据说与所有怪⼈都有共鸣; rather, there is the Nietzschean subject who 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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确

passes through a series of states, and who identifies these states with the names of history : "every

切的说，存在经受⼀系列状态的尼采主体，他使这些状态等同于历史的名字 name in history is I. . . ."每个历史中的名字就是我。The subject spreads itself out along the entire circumference of the circle, the center of which has been abandoned by the ego. At the center is the desiring-machine, the celibate machine of the

主体沿着这个圆圈的整个的周界展开它⾃⾝，它的中⼼已经被⾃我丢弃 了。处于中⼼的是欲望机器，永恒轮回的独⾝机器。 A residual subject of the machine, Nietzsche-as-subject garners a euphoric reward （Voluptas) from everything that this machine turns out, a product that the reader had thought to be no more than the fragmented oeuvre by Nietzsche.⼀种机器的残留主体，尼采作为主体从机器⽣产的每件事情那获得 情绪⾼涨的回报，读者曾把这种产品视作仅仅是尼采写的⽚段合集。 "Nietzsche Eternal Return.

believes that he is now pursuing, not the realization of a system, but the application of a

program ... in the form of residues of the Nietzschean discourse, which have now become the repertory, so to speak, of his histrioni-cism. … "It is not a matter of identifying with various historical

尼采相信他所追求的，不是⼀个系统的实现， ⽽是⼀种程序的作⽤ 以尼采的论述的碎⽚的形式，它现在已经成了保留剧⽬，也就 是说，关于他的舞台表演。 personages, but rather identifying the names of history with

zones of intensity on the body without organs; and each time Nietzsche-as-subject exclaims

这不是关于认同各种历史⼈物的问题，⽽是将历史的名字与⽆器官⾝体上的强度区域 等同。: 'They're me\ So it's me\" No one has ever been as deeply involved in history as the schizo, or dealt

他们是我，因此它是我"没有⼀个⼈曾像精神分裂症患者⼀样深深地 被卷⼊历史，或以这种⽅式处理它。He consumes all of universal history in one fell swoop. 他⼀下⼦挥霍所有的普遍历史。We began by defining him as Homo natura, and lo and behold, he has turned out to be Homo historia.我们通过把他定义为⾃然⼈开始，瞧， 他已经成了⼈类历史学家了。This long road that leads from the one to the other stretches from Holderlin to Nietzsche, and the pace becomes faster and faster. 这条从⼀条通向另外 ⼀条的⻓路从荷尔德林伸向尼采，⽽且步伐变得越来越快。"The euphoria could not be prolonged in Nietzsche for as long a time as the contemplative alienation of Holderlin. . . . 这 种精神欢快在尼采⾝上持续的时间⽐不上荷尔德林的沉思异化的时间。The vision of the world granted to Nietzsche does not inaugurate a more or less regular succession of landscapes or still lifes, extending over a period of forty years or so; 授予尼采的世界的幻景 并没有开创⼀种多少规则的⻛景或静物画的系列，涵盖⼤约40年的时间。it is, rather, a parody of the process of recollection of an event⽏宁说，它是对事件的回忆过程的拙劣模 仿: a single actor will play the whole of it in pantomime in the course of a single solemn day⼀个独特的演员将会在哑剧中表演它的全部，在⼀个 独特庄严的⽇⼦⾥。—because the whole of it reaches expression and then disappears once with it in this way. "

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因为它的全部得到表达，然后在仅仅⼀天的间隔⾥再次 消失。 尽管它看起来似乎在 ⽉ 号和 ⽉ 号之间已经发⽣过 在⼀个超越⽇常理性⽇历的领域。 唯物主义的精神病学 A Materialist Psychiatry

again in the space of just one day —even though it may appear to have taken place between December 31 and January 6 12 31 1 6 —in a realm above and beyond  the usual rational calendar. "

The famous hypothesis put forward by the psychiatrist G. de Clerambault seems well founded G : delirium, which is by nature global and systematic, is a secondary phenomenon, a consequence of partial and

由精神病学家克莱朗博 提出的著名假设似乎得到很好的证明 local automatistic phenomena. 谵妄本质上是全球性的和系统性的，是⼀种次要的现象， 是⼀种局部狭隘的⽆意识现象的结果，Delirium is in fact characteristic of the recording that is made of the process of production of the desiring-machines;实际上，谵妄是欲望— 机器的⽣产过程的纪录的特性。and though there are syntheses and disorders (affections) that are peculiar to this recording process, as we see in paranoia and even in the paranoid forms of schizophrenia, it does not constitute an autonomous sphere, for it depends on the functioning and the breakdowns of desiring-machines.

尽管存在纪录过程特有的综合与混 乱，正如我们在偏执狂机器，甚⾄在精神分裂的偏执形式中看到的，它并没有形成⼀ 个⾃主的领域，因为它取决于欲望—机器的运作和崩溃。Nonetheless Clerambault used the term "(mental) automatism" to designate only athematic phenomena— echolalia, the uttering of odd sounds, or sudden irrational outbursts—

尽管如此，克莱 朗伯特使⽤“⽆意识⾏为” 这个术语描述⽆主题的现象—语⾔模仿症，发出奇怪的声 ⾳，或者突然的⾮理性爆发，他把这归因为感染或中毒的⽆意识结果。Moreover, he explained a large part of delirium in turn as an effect of automatism; 此外，他将⼤部分的谵 妄解释为⽆意识⾏为的结果，as for the rest of it, the "personal" part, in his view it which he attributed to the mechanical effects of infections or intoxications.

was of the nature of a reaction and had to do with "character," the manifestations of which might well precede the automatism (as in the paranoiac character, for instance).

⾄于它的剩 余部分，“个⼈的”部分，在他看来，它具有⼀种反应和出于本性不得不做的性质。 Hence Clerambault regarded automatism as merely a neurological mechanism in the most general sense of the word, rather than a process of economic production involving

因此，克莱朗博将⽆意识⾏为视为仅仅⼀种神经机制，在这个词的 最普遍的意义上，⽽不是视为欲望—机器的经济⽣产的过程。As for history, he was desiring-machines.

content merely to mention its

innate or acquired nature. Clerambault is the Feuerbach of psychiatry, in the sense in which Marx remarks: "Whenever Feuerbach looks at

⾄于历史，他只是满⾜于仅仅提及它的先天或后天的本性。克莱朗博是 精神病学的费尔巴哈，在⻢克思如此评论的意义上： things as a materialist, there is no history in his works, and whenever he takes history into

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⽆论何时，费尔巴哈作为唯物主义者看待事物，在 它的作品⾥没有历史，当他重视历史时，他就不再是唯物主义者。 A truly materialist psychiatry can be defined, on the contrary, by the twofold task it sets itself: introducing desire into the mechanism, and introducing production into desire.恰恰相反，⼀个唯物主义的精 神病学可以为它⾃⼰设的双重任务所真正地定义：将欲望引⼊机制，⽽且将⽣产引⼊ 欲望。 There is no very great difference between false materialism and typical forms of idealism在 唯物主义和典型的唯⼼主义形式之间并不存在巨⼤的差异. The theory of schizophrenia is formulated in terms of three concepts that constitute its trinary schema:dissociation （Kraepelin), autism (Bleuler), and space-time or being-in-the-world (Binswanger). 精神分裂的理论得到明确的表达，根据构成它的三元模型的三个概念： 分裂，孤独症，和时空或者世界上的存在。The first of these is an explanatory concept that supposedly locates the specific dysfunction or primary deficiency. 这些概念中的第⼀个 个是解释性的概念，它据说指明了特定的功能障碍和原初的匮乏。The second is an ideational concept indicating the specific nature of the effect of the disorder第⼆个是设想的 概念，它表明了混乱结果的性质: the delirium itself or the complete withdrawal from the account, he no longer is a materialist."

outside world, "the

detachment from reality, accompanied by a relative or an absolute predominance

谵妄本⾝，或完全从外界世界撤离，“与现实疏离， 伴随着⼀种相对或绝对的内在⽣活的优势”。The third concept is a descriptive one, discovering or rediscovering the delirious person in his own specific world. 第三个概念是描 述性的，发现或重新发现处于⾃⾝特定世界中的精神错乱之⼈。What is common to of [the schizophrenic's] inner life."

these three concepts is the fact that they all relate the problem of schizophrenia to the ego through the intermediary of the "body image"—the final avatar of the soul, a vague conjoining of the requirements of spiritualism and positivism. “ ”

他们将精神分裂的问题与经 过 ⾝体想象 的媒介的⾃我彻底地联系起来的事实，对于这三个概念都是⼀样的。这 种终极的灵魂化⾝，⼀种唯⼼主义与实证主义的要求的含糊结合。 The ego, however, is like daddy-mommy本我，不管怎样，就像爸爸——妈妈: the schizo has long since ceased to believe in it. 精神分裂患者已经很久不相信它了。He is somewhere else, beyond or behind or below these problems, rather than immersed in them. 他在别的地⽅，外在于这些问题，⽽不是沉浸于其中。And wherever he is, there are problems, insurmountable sufferings, unbearable needs. But why try to bring him back to what he has escaped from, why set him back down amid problems that are no longer problems to him, why mock his truth by believing that we have paid it its

⽽且⽆论他在哪，都有问题，难以克 服的痛苦，难以忍受的需求。但是为什么尝试将他带回他已经逃离的地⽅，为什么让 due by merely figuratively taking our hats off to it?

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他回到对他来说已不再是问题的问题中，为什么嘲笑它的真理，凭借相信我们仅仅象 征性地向它脱帽致敬就偿清了它应得的？There are those who will maintain that the schizo is incapable of uttering the word I, and that we must restore his ability to pronounce this hallowed word. 有⼈主张精神分裂患者⽆能于表达我这个词，⽽且我们必须恢复它 念出这个神圣的单词的能⼒。All of which the schizo sums up by saying: they're fucking me over again.精神分裂患者总结道：他们⼜想操我了 "I won't say / any more, I'll never utter the word again; it's just too damn stupid. Every time I hear it, I'll use the third person

instead, if I happen to remember to. If it amuses them. And it won't make one bit of difference . " And if he does chance to utter the word I again, that won't make any difference either. He is too far

我不再说什么了，我不会再说这个词 这太蠢了，每次我听到它，我都⽤第三 ⼈称替代，假如我恰好想起这样做，如果它让⼈发笑，那也不会改变什么 removed from these problems, too far past them.

假如他偶然发出再次说出这个词，那同样不会改变什么。他离这些问题太远了，完全 不在乎它们。 Even Freud never went beyond this narrow and limited conception of the

弗洛伊德甚⾄从来没有超越狭隘局限的⾃我的概念。 阻⽌ 他这样做的事情是他⾃⼰的三联的公式 这种俄狄浦斯的，神经症的公式：爸爸 妈 妈—我。We may well ponder the possibility that the analytic imperialism of the Oedipus complex led Freud to rediscover, and to lend all the weight of his authority to, the unfortunate misapplication of the concept of autism to schizophrenia. 我们应该认真地思考这种可能 性：这种俄狄浦斯情节的精神分析帝国主义使得弗洛伊德重新发现，⽽且为了增加他 的权威的全部分量，这种对孤独症和精神分析症的概念的不幸的误⽤。For we must not delude ourselves: 我们⼀定不要欺骗⾃⼰，Freud doesn't like schizophrenics. 弗洛伊德不 喜欢精神分裂症患者。He doesn't like their resistance to being oedipalized, and tends to treat them more or less as animals.  他不喜欢他们对俄狄浦斯化的抵制，并且倾向于多多 少少把他们当作动物对待。They mistake words for things, ego. And what prevented him from doing so was his own tripartite formula—the Oedipal, neurotic one: daddy-mommy-me. — —

he says. They are apathetic, narcissistic, cut off from reality, incapable of achieving transference; they resemble philosophers—"an undesirable

他们把词错当物，他说。他们是冷漠的，⾃恋的，脱离现实，⽆能于实 现移情。他们像哲学家—“⼀副不讨⼈喜欢的肖像”。 resemblance."

The question as to how to deal analytically with the relationship between drives (pulsions)

关于 如何精神分析地处理驱⼒和症状的关系，象征与被象征之物的关系的问题 已经被⼀次 次地提起。Is this relationship to beconsidered causal? Or is it a relationship of and symptoms, between the symbol and what is symbolized, has arisen again and again.

comprehension? A mode of expression? The question, however, has been posed too

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这种关系是被视为偶然的？或它是⼀种包含的关系？⼀种表达的模型？毫 ⽆疑问，这个问题曾被太过理论化地提出。The fact is, from the moment that we are theoretically.

placed within the framework of Oedipus—from the moment that we are measured in terms of Oedipus—the cards are stacked against us, and the only real relationship, that of production, has been done away with. ——

事实是，从我们被置⼊俄狄浦斯框架的那⼀刻 从我们被俄 狄浦斯的术语度量的那⼀刻——这些卡⽚对我们没有好处，⽽且唯⼀真正的关系，⽣ 产的关系，已经被废除了。The great discovery of psychoanalysis was that of the production of desire, of the productions of the unconscious. 精神分析的伟⼤发现是欲望的 ⽣产的发现，⽆意识的⽣产的发现。But once Oedipus entered the picture, this discovery was soon buried beneath a new brand of idealism但是⼀旦俄狄浦斯进去被置⼊这张图 ⽚，这种发现即刻在唯⼼主义的牌⼦下被埋葬: a classical theater was substituted for the unconscious as a factory; ⼀个古典的剧场⽤来替代作为⼯⼚的⽆意识；representation was substituted for the units of production of the unconscious; 代表被⽤来替代⽆意识的⽣ 产的单位；and an unconscious that was capable of nothing but expressing itself—in myth, tragedy, dreams—was substituted for the productive unconscious。⽽且⼀种除了只能以神 话，悲剧，梦表达⾃⾝外便⼀⽆是处的⽆意识，它被⽤来替代⽣产性的⽆意识。 Every time that the problem of schizophrenia is explained in terms of the ego, all we can do is "sample" a supposed essence or a presumed specific nature of the schizo, regardless of whether we do so with love

每次精神分裂症的问题都依据 ⾃我的术语得到解释，我们所能做只是 体验 ⼀种假定的本质或⼀种假定的精神分裂 者的特定性质，不管我们是出于爱或怜悯这样做还是厌恶地吐出我们嘴⾥满⼝的唾 沫。We have "sampled" him once as a dissociated ego， another time as an ego cut off and pity or disgustedly spit out the mouthful we have tasted. “ ”

from the world, and yet again—most temptingly—as an ego that had not ceased to be, who was there in the most specific way, but in his very own world, though he might reveal himself to a clever psychiatrist, a sympathetic superobserver—

我们曾经已“体验”他为⼀种分解的⾃我，下次体验他为⼀种 与世隔绝的⾃我，⽽且再次——最诱惑地——体验他为不断地成为的⾃我，在那⾥， 他以最特殊的⽅式存在，但是处于他⾃⼰的世界，虽然他可能将⾃⼰显⽰给⼀个聪明 的精神病医⽣，⼀个合得来的超级观察者，简⽽⾔之，⼀个现象学家。Let us remember once again one of Marx's caveats: we cannot tell from the mere taste of wheat who grew it; the product gives us no hint as to the system and the relations of production. 让我们 再次会回想⻢克思的⼀个警告：我们不能从种植⼩⻨的⼈⼝中得知⼩⻨的味道。这种 产品没有给我们关于系统和⽣产关系的线索。The product appears to be all the more in short, a phenomenologist.

specific, incredibly specific and readily describable, the more closely the

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theoretician relates it to ideal forms of causation, comprehension, or expression, rather than to the real process of production on which it

这些产品似乎变得更独特，⾮常独特⽽且易于描述，理论家使它与理想的因 果，理解或表达的形式更加紧密地关联，⽽不是决定了它的真正的⽣产过程。The schizophrenic appears all the more specific and recognizable as a distinct personality if the process is halted,精神分裂者作为异常的个⼈显得更加独特显眼，假如这个过程中断 or if it is made an end and a goal in itself或者假如它被安置了⼀个终点或⾃⾝的⽬标, or if it is allowed to go on and on endlessly in a void, so as to provoke that "horror of . . . extremity wherein the soul and body ultimately perish"(the autist). 或者假如它被允许继续并且不断 地处于虚空之中，以便于证明“……的恐怖，在这种绝境中，灵魂和⾁体最终死 亡。”Kraepelin's celebrated terminal state. . . 克雷佩林著名的极端状态…… depends.

But the moment that one describes, on the contrary, the material process of production, the specificity of the product tends to evaporate, while at the same time the possibility of another outcome, another end result of

相反，当⼀个⼈描述物质的⽣产的过程，倾向于消逝的产品的特性 时，⽽同时另⼀种结果的可能性，另⼀种最终的⽣产结果出现了。Before being a the process appears.

mental state of the schizophrenic

who has made himself into an artificial person through autism, schizophrenia is the process of the production of desire and desiring-machines. —

在处于精神分裂的精神状态之前，通过 ⾃闭症，他已经使他⾃⼰变成⼀个法⼈，精神分裂症是欲望与欲望 机器的⽣产过 程。How does one get from one to the other, and is this transition inevitable? ⼀个⼈如何从⼀个状态到达另⼀个状态，这种转变是不可避免的 吗？This remains the crucial question.这是⼀个关键的问题。 Karl Jaspers has given us precious insights, on this point as on so many others, because his

雅斯⻉斯已经给提供了⼀个宝贵的洞⻅，根据他的观 点，正如众多其他⼈的观点，因为他的“唯⼼主义” 显然是反常的。Contrasting the "idealism" was remarkably atypical. concept of process with

those of reaction formation or development of the personality, he views process as a rupture or intrusion, having nothing to do with an imaginary relationship with the ego;

将过程的观 点与反应形成或个性的发展的观点相⽐较，他将过程视为⼀种破裂或侵⼊，与⼀种虚 构的⾃我的关系毫⽆⽖葛。rather, it is a relationship with the "demoniacal" in nature. The one thing Jaspers failed to do was to view process as material economic reality, as the process of production wherein Nature = Industry, Nature = History确切地说，它是⼀种与本质上 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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的“精神错乱者”的关系。雅斯佩斯做失败了的事情是将过程看作世俗的经济过程，看 作⽣产的过程，在那⾥⾃然=⼯业，⾃然=历史。 To a certain degree, the traditional logic of desire is all wrong from the very outset:在某种程 度上，传统的欲望的逻辑从⼀开始就全是错的： from the very first step that the Platonic logic of desire forces us to take,

making us choose between production and acquisition. From the moment that we place desire on the side of acquisition, we make desire an idealistic (dialectical,

从最开始，柏拉图 的欲望逻辑迫使我们采取⾏动，使我们在⽣产和获得之间作出选择。当我们将欲望放 置在所获之物上时，我们使得欲望成了⼀个唯⼼主义（辩证法的，虚⽆主义的）的观 点，它使我们⾸先把它看作⼀种匮乏: a lack nihilistic)conception, which causes us to look upon it as primarily a lack

of an object, a lack of the real object. It is true that the other side, the “production" side, has

⼀种客体的匮乏，真正客体的匮乏。真的，另⼀边，“⽣产” 的 ⼀边，没有被完全忽视。Kant, for instance, must be credited with effecting a critical not been entirely ignored.

revolution as regards the theory of desire, by attributing to it "the faculty of being, through its representations, the cause of the

⽐如，将引发⼀场关于欲望理论的批判⾰命 归功于于康德，通过归功于它 ⽣命的机能，通过它的表现，这些表现的客体的现实的 原因”But it is not by chance that Kant chooses superstitious beliefs, hallucinations, and fantasies as illustrations of this definition of desire: 但是康德选择迷信，幻觉和幻想作为 欲望的定义的说明不是偶然的。as Kant would have it, we are well aware that the real object can be produced only by an external causality and external mechanisms; 正如康德将 会的，我们很好地意识到真正的客体只能由⼀个外在的因果性和外在的的机制⽣产出 来。nonetheless this knowledge does not prevent us from believing in the intrinsic power of desire to create its own object—if only in an unreal, hallucinatory, or delirious form—or from representing this causality as stemming from within desire itself. 尽管这种知识不能阻⽌我 们信仰⽤于创造它⾃⾝的客体的欲望的固有⼒量——假如只是以⼀种⾮真实的，幻想 的，或谵妄的形式——或者阻⽌我们表现这种起源于欲望⾃⾝的因果性。The reality of the object, insofar as it is produced by desire, is thus a psychic reality. 这种客体的现实，它 是由欲望所⽣产，因此是⼀种⼼灵的现实。Hence it can be said that Kant's critical revolution changes nothing essential因此可以说，康德的批判⾰命并未改变任何本质上 的东⻄: this way of conceiving of productivity does not question the validity of the classical conception of desire as a lack;这种⽣产⼒的构想⽅式没有质疑欲望作为匮乏的古典观念 的确定性 rather, it uses this conception as a support and a buttress, and merely examines its implications more carefully.确切地说，它把这种观念⽤作⼀种⽀撑和⼀种攀扶，⽽且仅 仅更认真的探查它的含义。 reality of the objects of these representations." “

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In point of fact, if desire is the lack of the real object, its very nature as a real entity depends upon an "essence of lack" that produces the fantasized object. “ ”

实际上，假如欲望是实在的 客体的匮乏，他的本性作为⼀种实在的本质取决于⼀种⽣产幻想客体的 匮乏的本质 。Desire thus conceived of as production, though merely the production of fantasies, has been explained perfectly by psychoanalysis.欲望因此被构想为⽣产，仅仅通过幻想的⽣ 产，已经被精神分析师完美的解释过了。 On the very lowest

level of interpretation, this means that the real object that desire lacks is related to an extrinsic natural or social production, whereas desire intrinsically produces an imaginary object that functions as a double of reality, as though there were a “dreamed-of object behind

根据这种最低的解释 ⽔平， 这意味着，欲望所⽋缺的实在客体与⼀种外来的⾃然事物或社会⽣产相关联， 既然欲望内在地⽣产了⼀种起现实的副本的作⽤的想象客体，虽然存在⼀种“处于每个 实在客体背后的梦寐以求的客体”，或⼀种位于所有实在的⽣产背后的⼀种精神⽣产。 This conception does not necessarily compel psychoanalysis to engage in a study of gadgets and markets, in the form of an utterly dreary and dull psychoanalysis of the object: 这个观念 并不必然迫使精神分析师从事⼀种对⼩玩意和市场的研究，以⼀种完全乏味和⽆趣的 客体精神分析的形式：psychoanalytic studies of packages of noodles, cars, or "thingumajigs." 精神分析式的对⾯条包装、汽⻋、“某东⻄”的研究。But even when the every real object," or a mental production behind all real productions.

fantasy is interpreted in depth, not simply as an object, but as a specific machine that brings desire itself front and center, this machine is merely theatrical, and the

甚⾄当幻想被彻底地解释了，不单是作 为⼀种客体，也作为⼀种使欲望本⾝出列的特定机器，这个机器仅是戏剧性的，⽽且 它留出的东⻄的补充还在。it is now need that is defined in terms of a relative lack and complementarity of what it sets apart still remains:

determined by its own object, whereas desire is regarded as what produces the fantasy and produces itself by detaching itself from the object, though at the same time it intensifies the lack by making it

现在需要为⼀个相应的⽋缺的术语所定义⽽且由它⾃⾝的客体所决定，鉴于 欲望被视作⽣产幻想和通过使它⾃⼰疏离于客体⽽⽣产⾃⾝的东⻄，虽然与此同时同 时，通过使它成为绝对，它加剧了这种⽋缺。an "incurable insufficiency of being," an absolute:

"inability-to-be that is life itself." Hence the presentation of desire as something supported by needs, while these needs, and their relationship to the object as something that is lacking or missing, continue to be the basis of the productivity of desire (theory of an underlying support). “ ” “ ”

⼀种 ⽆可挽回的存在之匮乏 ，⼀种 ⽆能于去成为的⽣命本⾝。 因此这种欲 望的呈现作为某种由需求⽀撑的东⻄，然⽽这些需求，和它们的与作为某种⽋缺和匮 乏之物的客体的关系，继续被建⽴在欲望的⽣产⼒之上（⼀种基本⽀撑的理论）  In a word, when the theoretician reduces desiring-production to a production of fantasy, he is

content to exploit to the fullest the idealist principle that defines desire as a lack, rather than a

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简⽽⾔之，当理论家将欲望—⽣产归结 为⼀种幻想的⽣产，他们满⾜于利⽤最完全的空想家原则，这种原则将欲望定义为⼀ 种匮乏，⽽不是⼀种⽣产的过程，⼀种“⼯业”⽣产的过程。Clement Rosset puts it very process of production, of "industrial" production.

well: every time the emphasis is put on a lack that desire supposedly suffers from as a way of

克拉门特.罗塞塔很好地提出：每当重点放在匮乏上⾯，作为定义⼀ 种它的客体的⽅式，欲望可能因这种匮乏受苦，“the world acquires as its double some defining its object,

other sort of world, in

accordance with the following line of argument: there is an object that desire feels the lack of; hence the world does not contain each and every object that exists; there is at least one object missing, the one that desire feels the lack of; hence there exists some other place that contains the key to desire (missing in this

这个世界获得其他种类的世界，作为它的副本，根据如下论点：存在着⼀种欲 望缺乏的客体；⾄少存在⼀种遗失的客体，欲望搜寻这⼀⽋缺；因此存在着其它的包 含通向欲望的钥匙的地⽅。 If desire produces, its product is real. 如果欲望⽣产，它的产品是真实的。If desire is productive, it can be productive only in the real world and can produce only reality. 假如欲 望是⽣产性的，它只能在真实的世界⾥是多产的⽽且只能⽣产真实。Desire is the set of passive synthes es that engineer partial objects,flows, and bodies, and that function as units of production. 欲望是积极的综合装置，这种装置创制部分客体，流，⾝体，⽽且起⽣产 的单位的作⽤。The real is the end product, the result of the passive syntheses of desire as autoproduction of the unconscious.实在的东⻄是最终的产品，欲望的积极综合的结果， 这种欲望是⽆意识的⾃动⽣产。Desire does not lack anything; it does not lack its object. 欲望并不缺乏任何东⻄，它不缺乏它的客体。 It is, rather, the subject that is missing in desire, or desire that lacks a fixed subject; 确切地说，在欲望中主体是缺席的，或者说欲 望缺少⼀个稳固的主体。there is no fixed subject unless there is repression.不存在稳固的 主体，除⾮有压抑存在。 Desire and its object are one and the same thing: the machine, as a machine of a machine. 欲望与它的客体是同⼀回事：这种机器，作为机器的机器。 Desire is a machine, and the object of desire is another machine connected to it. Hence the product is something removed or deducted from the process of producing: 欲望是⼀种机 器，⽽欲望的客体是另⼀种连接它的机器。因此产品是某些从⽣产过程中被移除的或 减扣的东⻄。between the act of producing and the product, something becomes detached, thus giving the vagabond, nomad subject a residuum. 在⽣产的⾏为与产品之间，某物变得 疏离，因此给流浪者，游牧的主体⼀种剩余。The objective being of desire is the Real in and of itself.* 这种欲望的客观存在就是实在它本⾝.There is no particular form of existence that can be labeled "psychic reality." 没有特殊形式的存在能被贴上“⼼灵的现 实”的标签。As Marx notes, what exists in fact is not lack, but passion, as a "natural and world).”

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如⻢克思注意到的，事实上存在之物不是匮乏，⽽是激情，作为⼀ 种 ⾃然的和感觉的客体。”Desire is not bolstered by needs, but rather the contrary; 欲望 不是由需要⽀撑的，⽽且正相反；needs are derived from desire: they are counterproducts within the real that desire produces. Lack is a countereffect of desire; 需要源⾃欲望：它们 是内在于实在的副产品，欲望⽣产出这种实在。匮乏是欲望的副产品。it is deposited, distributed, vacuolized within a real that is natural and social. 它在⾃然的，群居的实在中 被储存，被归类，被空泡化。Desire always remains in close touch with the conditions of objective existence; 欲望总是与客观存在的情状的保持密切联系。it embraces them and follows them, shifts when they shift, and does not outlive them.它环绕它 们并且追随它们，步调与它们⼀致，并且不⽐它们更持久。 For that reason it so often becomes the desire to die, whereas need is a measure of the withdrawal of a subject that has lost its desire at the same time that it loses the passive syntheses of these conditions. 因为那 个原因，它经常变成对死亡的欲望，既然需要是⼀个主体的退缩的衡量标准，这个主 体已经失去了它的欲望，同时，它失去了这些情状的积极综合。This is precisely the significance of need as a search in a void: hunting about, trying to capture or become a parasite of passive syntheses in whatever vague world they may happen to exist in. 这正是需 要的意义，需要作为⼀种在空⽆中的搜寻。It is no use saying: We are not green plants;这 样说是⽆益的：我们不是绿⾊植物； we have long since been unable to synthesize chlorophyll, so it's necessary to eat. . . . 我们已经很久不会合成叶绿素了，因此得吃 饭…… Desire then becomes this abject fear of lacking something. 欲望于是变成了⽋缺某物的焦 虑。But it should be noted that this is not a phrase uttered by the poor or the dispossessed. 但 是应当注意到，这不是穷⼈或⽆产者讲的话。On the contrary, such people know that sensuous object." “

they are close to grass, almost akin to it, and that desire "needs" very few things—not those leftovers that chance to come their way, but the very things that are continually taken from them—and that what is missing is not things a subject feels the lack of somewhere deep

down inside himself, but rather the objectivity of man, the objective being of man, for whom to desire is to produce, to produce

相反，这些⼈知道他们和牧草很接近，差不多是它们的近 亲，⽽且那种欲望很少 需要”什么——不是这些偶然出现在它们⾝上的剩余物，⽽是 不断地从他们⾝上取⾛的东⻄——失却之物不是主体感到的他⾃⼰内⼼的某处缺失， ⽽是⼈的客观性，这种⼈的客观存在，对于他，去欲望就是去⽣产，在实在的地盘⾥ ⽣产。The real is not impossible; on the contrary, within the within the realm of the real. “

real everything is possible, everything becomes possible. Desire does not express a molar lack within the subject;

实在不是不可能；相反，在实在之内，⼀切皆有可能，⼀切皆变 得可能。欲望并不表达内在于主体的克分⼦的匮乏；rather, the molar organization 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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deprives desire of its objective being. Revolutionaries, artists, and seers are content to be objective,

确切的说，这种克分⼦的组织剥夺了它客观存在的欲望。⾰命者，艺 术家和先知满⾜于变得客观，纯粹只是客观： they know that desire clasps life in its powerfully productive embrace, and reproduces it in a way that is all the more intense because it has few needs. 他们知道欲望⽤它富有成果的拥抱有⼒地挽住⽣命，⽽且以⼀ 种更加强烈的⽅式再⽣产出它，因为它⼏乎没有需要。And never mind those who believe that this is very easy to say, or that it is the sort of idea to be found in books. 别管这 些相信这说起来很容易，或认为这不过是书本观点的⼈。"From the little reading I had merely objective:

done I had

observed that the men who were most in life, who were moulding life, who were life itself, ate little, slept little, owned little or nothing. “ ”They had no illusions about duty, or the perpetuation of their kith and kin, or the preservation of the State. . . . The phantasmal

通过⼀点阅读，我确实已经观察了⽣活中的 ⼤多数⼈，他们是模制⽣活，他们是⽣活本⾝，吃⼀点，睡⼀点，拥有很少。 他们对责任，对亲友关系的稳固和国家的保护不抱幻想。 world is the world which has never been fully conquered over. It is the world of the past, never of the future. To move forward

这种空想的世界是永远不会被彻底 征服的世界。它是过去的世界，没有未来。依附过去就带着镣铐。The true visionary is clinging to the past is like dragging a ball and chain." a

Spinoza in the garb of a Neapolitan revolutionary. We know very well where

这个有远⻅的⼈是⼀个装扮成那不勒斯 ⾰命者的斯宾诺沙主义者。 贯穿整个社会⽣产，匮乏被创造，被计划，并且被组织。 作为反⽣产的压⼒的结果，它 是逆⽣产的。 后者求助于⽣产的⼒量并且侵占它们。 它从来不是原初的；⽣产从 来不是在预先存在的需要与⽋缺之基础上被组织的。 lack—and its subjective correlative—come from. Lack (manque)* is created, planned, and organized in and through social production. It is counterproduced as a result of the pressure of antiproduction; the latter falls back on (serab at sur) the forces of production and appropriates them. It is never primary; production is never organized on the basis of a pre-existing need or lack (manque). it is lack that infiltrates itself, creates empty spaces or vacuoles, and propagates itself in accordance with the organization of an already existing organization of

它是渗透⾃⾝的匮乏，创造真空或空泡，并且依据早已存在的⽣产组织的 组织繁殖⾃⾝。 The deliberate creation of lack as a function of market economy is the art production.

of a dominant class. This involves deliberately organizing wants and

这种蓄意的匮乏创造，作为⼀种市场经 济的功能，是统治阶级的⼀门技艺。这涉及到在⼤量的⽣产中审慎地组织需求和需 needs (manque) amid an abundance of production;

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要。making all of desire teeter

使所有的欲望屈服于⼈

and fall victim to the great fear of not having one's needs satisfied; and making the object dependent upon a real production that is supposedly exterior to desire the demands of rationality), while at the same time the production of desire is categorized as fantasy and nothing but fantasy.

的需要得不到满⾜的巨⼤焦虑感。 （ 并且使得客体依赖于 据说外在于欲望的真实⽣产，与此同时，欲望的⽣产被归结为幻象，仅仅只是幻象。 There is no such thing as the social production of reality on the one hand,

⼀⽅⾯，没有现实的社会⽣产

and a desiring-production that is mere fantasy on the other. The only connections that could be established between these two productions would be secondary ones of introjection and projection

这种东⻄，另⼀⽅⾯，欲望⽣产仅仅是幻想。 这种可以在其中两种⽣产之间建⽴的唯⼀联系将会成为内投和投射的⼀种次 要联系, as though all social practices had their precise counterpart in introjected or internal mental practices, or as though mental practices were projected upon social systems, without either of the two sets of practices ever having any real or concrete effect upon the other.仿佛 所有的社会实践都有它们的处于内投或内部的精神实践中的准确的副本，或似乎精神 实践被投射在社会系统上，外在于这两组实践中的任何⼀种，这种实践曾对另⼀种实 践有真实⽽具体的影响。 As long as we are content to establish a perfect parallel between

money, gold, capital, and the capitalist triangle on the one hand and the libido, the anus, the phallus, and the family triangle on the other, we are engaging in an enjoyable pastime, but the mechanisms of money remain totally unaffected by the anal projections of those who manipulate money. , The MarxFreud parallelism between the two remains utterly sterile and

只要我们满⾜于⼀⽅⾯在⾦钱、⻩⾦、资本和资本主义三⾓之间， ⽽且另⼀⽅⾯在⼒⽐多、肛门、阳具和家庭之间建⽴完美的平⾏关联 我们就在参加愉 快的消遣，但是⾦钱机制丝毫未受这些操控⾦钱的⼈的肛门投射的影响。 insignificant as long as it is expressed in terms that make them introjections or projections of each other without ceasing to be utterly

两者间的⻢克思—弗洛伊德对 应依然是完全贫瘠和⽆意义的，只要它以术语被表达，这种术语使他们在没有停⽌相 互疏离的情况下相互内投或投射，正如⽤这个著名的钱=屎。The truth of the matter is that social production is purely and simply desiring-production itself under determinate co nditions. 事情的真相是，社会⽣产纯粹是在确定条件下的欲望⽣产。We maintain that alien to each other, as in the famous equation money = shit.

the social field is immediately invested by desire, that it is the historically determined product of desire, and that libido has no need of any mediation or sublimation, any psychic operation, any transformation, in order to invade and invest the productive forces and the relations of production.

我们主张社会领域是即刻地被欲望投资，那是历史性地被决定了的欲望的 产品，⽽且那种⼒⽐多不需要任何媒介或升华，任何⼼灵的操作，任何变化，为了渗 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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透和投资这种⽣产⼒和⽣产关系。 There is on ly desire and th e social, and no thing else. 那⾥只有欲望和社会，⽽没有任何别的事物。 Even the most repressive and the most deadly forms of social reproduction are produced by desire within the organization that is the consequence of such production under various conditions that we must analyze.

甚⾄最压抑和最乏味的社会再⽣产的形式都是有组织内 的欲望⽣产出来的，这种组织内的欲望是在处于各种我们必须加以分析的条件下的⽣ 产的结果。That is why the fundamental problem of political philosophy is still precisely the one that Spinoza saw so clearly, and that Wilhelm Reich rediscovered：这就是为什么政治 哲学的基本问题依然正是斯宾诺莎清楚地看到的问题，⽽威廉.赖希再次发现的问题: "Why do men fight for their servitude as stubbornly as though it were their salvation?" “为什 么⼀个⼈顽固地为他的奴役⽽奋⽃，仿佛这种奋⽃是他们的救赎？”How can people possibly reach the point of shouting: "More taxes! Less bread!"?⼈们如何可能到达这种⼤ 叫的程度：“更多的税收，更少的⾯包！”？ As Reich remarks, the astonishing thing is

not that some people steal or that others occasionally go out on strike, but rather that all those who are starving do not steal as a regular practice, and all those who are exploited are not continually out on strike:

正如赖希所评论 ，令⼈吃惊的事情不是⼀些⼈偷窃，另⼀些⼈ 罢⼯，⽽是所有挨饿的⼈没有像⽇常⾏为般地偷盗，所有这些被剥削者没有持续地罢 ⼯。after centuries of exploitation, why do people still tolerate being humiliated and enslaved, to such a point, indeed, that they actually want humiliation and slavery not only for others but for themselves? 经过⼏个世纪的剥削，为什么⼈们依然忍受被羞辱和被奴 役，到达这种程度，确实，实际上他们想要耻辱和奴役不仅是为了别⼈也为了他们⾃ ⼰？Reich is at his profoundest as a thinker when he refuses to accept ignorance or illusion on the part of the masses as an explanation of fascism, and demands an explanation that will take their desires into account, an explanation formulated in terms of desire作为⼀个思想家 赖希是最深刻的，当他拒绝把这些群众的⽆知与幻觉当作对法⻄斯主义的解释，并且 要求⼀种顾及到他们的欲望的解释，⼀种以欲望的术语得到阐释的解释: no, the masses were not innocent dupes; at a certain point, under a certain set of conditions, they wanted fascism, and it is this perversion of the desire of the masses that needs to be accounted for.

不，群众不是⽆辜的受骗者；在某种程度上，在特定条件下，他们想要法⻄斯，⽽且 正是这种群众的欲望的反常需要得到考虑。 Yet Reich himself never manages to provide a satisfactory explanation of this phenomenon， 然⽽赖希他⾃⼰从来没有打算对这个现象提供⼀个满意解释, because at a certain point he reintroduces precisely the line of argument that he was in the process of demolishing, by creating a distinction between rationality as it is or ought to be in the process of social production, and the irrational element in desire, and by

因为在某种程 度上，他准确地再次引⼊了这个他正在驳倒的论证的路线，通过创造⼀个理性的区 regarding only this latter as a suitable subject for psychoanalytic investigation.

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分，好像它是或应该成为社会⽣产的过程，和欲望中的⾮理性元素，⽽且通过仅仅把 后者当作⼀种适合于精神分析研究的主体。Hence the sole task he assigns psychoanalysis is the explanation of the "negative," the "subjective," the "inhibited" within the social field. 因此指派给分析师的唯⼀任务就是这种“消极”的解释，这种“主体性”，这种社会领域 中的“抑制”。He therefore necessarily returns to a dualism between the real object rationally produced on the one hand, and irrational,fantasizing production on the other.*他因此必然回 到⼀种⼆元性，⼀⽅⾯实在的客体理性地被产品，另⼀⽅⾯，⾮理性的，幻想的产 品。 He gives up trying to discover the common  denominator or the coextension of the social field and de sire. 他放弃了试图发现共同特性和欲望与社会领域的共同扩张。In order to establish the basis for a genuinely materialistic psychiatry, there

为了建⽴⼀种真诚的唯物主义精神病学的 。欲望 ⽣产的范畴，它将会以它的

was a category that Reich was sorely in need of: that of desiring-production, which would apply to the real in both its so-called rational and irrational forms —

根基，有⼀个范畴是赖希急需的： 所谓理性和⾮理性的形式作⽤于实在。

The fact there is massive social repression that has an enormous effect on desiring-production in no way vitiates our principle: — desire produces reality, or stated another way, desiringproduction is one and the same thing as social production. — It is not possible to attribute a special form of existence to desire, a mental or psychic reality that is presumably different from the material

实际上，存在⼀种巨⼤的社会压抑，它对⽆损我们原则 的欲望 ⽣产施加巨⼤的影响。 欲望⽣产现实，或规定另⼀个⽅ 向，欲望 ⽣产与社会⽣产是⼀回事。 reality of social production.不可能把⼀种特殊存在的形式归因为欲望，⼀种精神或⼼灵 的现实可能不同于社会⽣产的的物质现实。Desiring-machines are not fantasy-machines or dream-machines, which supposedly can be distinguished from technical and social machines. 欲望——机器不同于幻想——机器或梦——机器，它据说不同于社会科学的 机器。 Rather, fantasies are secondary expressions, deriving from the identical nature of the two sorts of machines in any given set of circumstances.

确切的说，幻象是次要的表达， 在任何给定的情况下，来源于这两种机器的相同性质。Thus fantasy is never individual: it is group fantasy —as institutional analysis+ has successfully demonstrated.因此，幻象从 来都不是个⼈的：它是⼀种团体的幻想，正如机构的分析已经成功的证明的。 And if there is such a thing as two sorts of group fantasy, it is because two different readings of this identity are possible，如果存在像两种团体幻想这样的事物，是因为这两种不同的对特 性的解读是可能的, depending upon whether the desiring-machines are regarded from the point of view of the great gregarious masses that they form, or whether social machines are considered from the point of view

⽆论依赖于被视为来⾃群 居的⺠众⾃⾝形成的观点，还是社会机器从基本欲望的⼒量的观点得到考虑，这种欲 of the elementary forces of desire that serve as a basis for them.

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望⼒量充当它们的基础。Hence in group fantasy the libido may invest all of an existing

social field, including the latter's most repressive forms; or on the contrary, it may launch a counterinvestment whereby revolutionary desire is plugged into the existing social field as a source of energy.

因此在团体幻想中⼒⽐多可能投资所有的社会领域，包含后者的最压 抑的形式；或相反，他们可能发动⼀种反投注，由此⾰命性的欲望被接⼊社会 ，作为 ⼀种能⼒的源泉，(The great socialist Utopias of the nineteenth century function, for example, not as ideal models but as group fantasies⼗九世纪最伟⼤的社会主义乌托邦不是 起⼀种理想的模型⽽是起于团体幻想的作⽤—that is, as agents of the real productivity of desire,

making it possible to disinvest the current social field, to “deinstitutionalize" it, to further the revolutionary institution of desire itself.—— “ ”

也就是，作为实在的欲望的⽣产⼒的，使它 可能削减对当前社会领域的投资，去 消除它的公共机构的性质 ，去推动欲望本⾝的 ⾰命性社会公共机构。) But there is never any difference in nature between the desiringmachines and the technical social

machines. There is a certain distinction between them, but it is merely a distinction of regime,* depending on their relationships of size. Except for this difference in regime, they are the same machines, as group fantasies clearly

但是在欲望——机器与技术社会的机器之间从来没有任何本质的差异。他们之间 有某种区别，但它只是制度的差异，依据它们的⼤⼩关系。除了这种制度上的差异， 他们是相同的机器，如同团体幻想清楚显⽰的。 prove.

When in the course of our discussion above, we laid down the broad outlines

，in order to

of a parallelism between social production and desiring-production

show that in both cases there is a strong tendency on the part of the forces of antiproduction to operate retroactively on  productive forms and appropriate them, this parallelism was in no way meant as an exhaustive description of the relationship between the two systems of

在上述讨论的过程中，我们制定了社会⽣产和欲望—机器之间的平⾏关系 的⼤致轮廓, 为了展⽰在两个例⼦中都存在⼀种强烈的倾向，在反⽣产的⼒量的部分⼀ 边，反向地操作⽣产形式并侵占它们，这种平⾏的关联决不意味着作为⼀种对两种⽣ 产系统之间的关系的详尽描述。It merely enables us to point to certain phenomena having to do with the difference in regime between them.它仅仅使我们能够指出某种的现象，必 须在制度中处理它们之间差异。In the first place, technical machines obviously work only if they are not out of order; they ordinarily stop working not because they break down but because they wear out. ⾸先，技术机器公开地运作，仅仅当它们没有发⽣故障；通常情 况下，它们停⽌⼯作不是因为崩溃⽽且因为它们磨损了。Marx makes use of this simple principle to show that the regime of technical machines is characterized by a strict distinction between the means of production and the product;⻢克思利⽤这个简单的原则展⽰技术机 production.

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器的制度的特点是⽣产⽅式和产品之间的严格区分。thanks to this distinction, the machine transmits value to the product, but only the value that the machine itself loses as it wears out. 多亏这种区分，机器将价值传输给产品，不过只是机器⾃⾝随损耗⽽遗失的 价值。Desiring-machines, on the contrary, continually break down as they run, and in fact run only when they are not functioning properly: 相反，欲望—机器在他们运转时不断崩 溃，⽽且事实上，只当他们不能正常⼯作的时候才运转。the product is always an offshoot of production, implanting itself upon it like a graft,

这种产品通常只 是⽣产的衍⽣物，将它⾃⾝种植在它上⾯，就像⼀种嫁接，同时，机器的这部分是使 它运转的燃料。 and at the same time the parts of the machine are the fuel that makes it run.

Art often takes advantage of this property of desiring-machines by creating veritable group fantasies in which desiring-production is used to short-circuit social production, and to interfere with the reproductive function of technical machines by introducing an element of dysfunction. Arman's charred violins, for instance, or Cesar's compressed car bodies. — ——

他们经 常利⽤欲望 机器的财富，凭借创造货真价实的团体幻想，在其中欲望 ⽣产被⽤ 来使社会⽣产短路，并且通过引⼊功能紊乱的元素⼲扰技术机器的再⽣产性功能。例 如，阿曼的烧焦的⼩提琴，塞萨尔的压缩⻋⾝。More generally, Dali's method of critical paranoia assures the explosion of a desiring-machine within an object of social production. 更⼀般地，达利批判的偏执狂⽅法确保了⼀种欲望机器在社会⽣产的客体中的激增。 But even earlier, Ravel preferred to throw his inventions entirely out of gear rather than let them simply run down, and chose to end his compositions with abrupt breaks, hesitations, tremolos, discordant notes, and unresolved chords, rather than allowing them to slowly wind down to a close or gradually die away into silence .

。但是更早的时候，拉威尔 更喜欢使它 的发明物整个地不能⼯作，⽽不只是使它变弱，⽽且选择结束它的创作，随着突然的 中断，犹豫，颤⾳，不协调的⾳符，以及未解决的和弦，⽽不是允许它们缓慢减弱⾄ 结束或渐渐平息⾄宁静。The artist is the master of objects; 这个艺术家是客体的主⼈； he puts before us shattered, burned, broken-down objects, converting them to the regime of desiring-machines, breaking down is part of the very functioning of desiring-machines; 他将 破碎的，灼烧的，⽆⽤的客体放在我们⾯前，将它们转变成欲望—机器的体制，故障 是欲望机器的功能的⼀部分。the artist presents paranoiac machines, miraculatingmachines, and celibate machines as so many technical machines, so as to cause desiringmachines to undermine technical machines. 艺术家将偏执狂机器，神化机器，和独⾝机 器呈现为众多的技术机器，以便使欲望机器停⽌损害技术机器。Even more important, the work of art is itself a desiring-machine.更重要的是， 艺术的⼯作本⾝就是欲望—机 器。The artist stores up his treasures so as to create an immediate explosion, and that is why, to his way of thinking,destructions can never take place as rapidly as they ought to.艺术家收 藏它的珍品以便于创造⼀种即刻的爆发，⽽且这是为什么，就他的思考的⽅式⽽⾔， 毁坏永远不可能像它们应该发⽣的那样迅速地发⽣。 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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From this, a second difference in regime results: desiring-machines produce antiproduction all by themselves,whereas the antiproduction characteristic of technical machines takes place only within the extrinsic conditions of the reproduction of the process (even though these

由此，⼀种次要的差异在体制造 成的结果：欲望机器依靠⾃⾝⽣产反⽣产，鉴于这种技术机器的反⽣产特性，仅仅在 这种内在过程的反⽣产条件中产⽣（尽管这些条件并没有在后来的阶段形成）。That conditions do not come into being at some "later stage").

is why technical machines are not an economic category, and always refer back to a socius or a social machine that is quite distinct from these machines, and that conditions this reproduction. A technical machine is therefore not a cause but merely an index of a general form of social production:

这就是为什么技术的机器不是经济的范畴，⽽且经常重新提及⼀个社会场 域或完全不同于这些机器的社会机器， 并且作为再⽣产的条件。 ⼀种技术机 器因此不是⼀种原因⽽仅仅是社会社会⽣产的⼀般形式的索引。thus there are manual machines and primitive societies, hydraulic machines and "Asiatic" forms of society, industrial machines and capitalism. 因此存在⼿⼯机器与原始社会，⽔⼒学激起与亚洲式 社会，⼯业机器与资本主义。Hence when we posited the socius as the analogue of a full body without organs, there was nonetheless one important difference. 因此，我们提出社会 作为充盈的⽆器官⾝体的类似物，那依然存在⼀种重要的差异。 For desiring-machines are the fundamental category of the economy of desire; they produce a body without organs all by themselves, and make no distinction between agents and their own parts, or between the relations of production and their own relations, or between the social order and technology.

因为欲望机器是欲望经济的基本范畴。它们⾃⾝⽣产出⽆器 官⾝体，并且不在代理与它们⾃⾝的部分之间，它们的⽣产关系和他们⾃⾝的关系之 间，以及社会秩序与科技之间制造任何区分。Desiring-machines are both technical and social. It is in this sense that desiring-production is the locus of a primal psychic repression, whereas social production is where social repression takes place, and it is between the former and the latter that there occurs something that resembles secondary psychic repression in the "strictest" sense: —

欲望机器既是科学性的也是社会性 的。在欲望 ⽣产是基本的精神压抑的轨迹这个意义上，既然社会⽣产是社会压抑发 ⽣之地，⽽且它是介于前者与后者之间，在最严格的意义来说，那⾥发⽣了某些类似 次要精神压抑的事情。 the situation of the body without organs or its equivalent is the crucial factor here, depending on whether it is the result of an internal process or of an extrinsic condition (and thus affects the role of the death instinct in particular).

在那⾥，⽆器官的⾝体的处境或它的等同物是关键的因素，取决于它是否为 ⼀个内在过程的结果，或⼀个内在条件的结果。（因此特别地影响了死亡本能的⾓ ⾊）。 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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But at the same time they are the same machines, despite the fact that they are governed by two different regimes—and despite the fact that it is admittedly a

但是与此同时，他们是相同的机器，虽 然事实上，他们为两种不同的体制所⽀配 ⽽且它令⼈钦佩地是⼀种欲求欲望的压抑 的奇怪的冒险。 strange adventure for desire to desire repression. — There is only one kind of production, the production of the real. And doubtless we can express this identity in two different ways, even though these two ways together constitute the autoproduction of the unconscious as a cycle.

只有⼀种⽣产，⽆疑，我们能以两种不同的⽅式表达这种同⼀性，尽管这两种⽅式共 同形成了循环的⽆意识的反⽣产。We can say that social production, under determinate conditions, derives primarily from desiring-production: 在特定的情况下，我们可以说社会 ⽣产起初源于欲望—⽣产。which is to say that Homo natura comes first. But we must also say, more accurately, that desiring-production is first and foremost social in nature, and tends to free itself

也就是说，⾸先有⾃然⼈。我们必须同样更实际地说，欲望—⽣产归根 结底是社会的本质，⽽且倾向于最终解放⾃⾝。which is to say that Homo historia comes first.也就是说，⾸先有⼈类史学家。 The body without organs is not an original only at the end:

primordial entity that later projects itself into different

sorts of socius,as though it were a raving paranoiac, the chieftain of the primitive

⽆器官的⾝体不是后来将它⾃ ⾝投射进不同社会场域的初始本质，尽管它是⼀种疯狂的偏执狂，原始游牧⺠族的⾸ 领，他最早负责社会的组织。The social machine horde, who was initially responsible for social organization.

or socius may be the body of the Earth, the body of the Despot, the body of

社会机器或社会场域可能成为地球的⾝体，暴君的⾝体，⾦钱的⾝体。 It is 然⽽，从来都没有⽆器官的⾝体 的投射。On the contrary: the body without organs is the ultimate residuum of a deterritorialized socius.恰恰相反： ⽆器官的⾝体是解域的社会场域的最终剩余物。The Money. never a projection, however, of the body without organs.

prime function incumbent upon the socius, has always been to codify the flows of desire, to inscribe them, to record them, to see to it that no flow exists that is not properly dammed up, channeled, regulated. When the primitive territorial machine proved inadequate to the task, the despotic machine set up a kind of overcoding system.

社会场域义不容辞的基本功能，总已编码了欲望流，铭写它们，记 录它们，观察它们使得所有的流被阻断，疏通，规范。 当原始的区域性机器证明⽆法胜任这个任务，专制的机器建⽴了⼀种超编码系 统。But the capitalist machine, insofar as it was built on the ruins of a despotic State more or less far removed in time, finds itself in a totally new situation: 但是资本主义的机器，在某 种程度它建⽴在或多或少及时远离的极权国家的废墟上，发现它⾃⼰处于全新的情境 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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当中。it is faced with the task of decoding and deterritorializing the flows. 它⾯临对这些流 进⾏解码与解域的任务。Capitalism does not confront this situation from the outside, since it experiences it as the very fabric of its existence, as both its primary determinant

and its fundamental raw material, its form and its function, and deliberately perpetuates it, in all its violence, with all the powers at its command.

资本主义制度没有直⾯来⾃外部的情 境，因为它将其体验为它⾃⾝存在的⼀种组织，作为它的决定因素和它的⾃然原料， 它的形式和它的功能，并且使⽤各种暴⼒，⽤它所掌控的所有⼒量，将它永恒化，Its sovereign production and repression can be achieved in no other way. 它的⽀配性的⽣产与 压抑不能通过其它的⽅式实现。Capitalism is in fact born of the encounter of two sorts of flows: the decoded flows of production in the form of money-capital, and the decoded flows of labor in the form of the "free worker."事实上，资本主义诞⽣于两种流的相遇：采取钱 —资本形式的解码的⽣产流，和采取“⾃由劳⼯”形式的解码的劳动流。 Hence, unlike previous social machines, the capitalist machine is incapable of providing a code that will apply to the whole of the social field. By substituting money for the very notion of a code, it has created an axiomatic of abstract quantities that keeps moving further and further in the

因此，不像以前的社会机器，资本主义⽆ 能于提供将作⽤于整个社会领域的代码。通过⽤⾦钱替换⼀种代码的观念，它已经创 造了抽象的数字公理，它在社会场域的域⽅向上不断前进。Capitalism tends toward a threshold of decoding that will destroy the socius in order to make it a body without organs and unleash the flows of desire on this body as a deterritorialized field. 资本主义倾向于达 到摧毁社会场域的解码的阀限，为的是使它成为⽆器官的⾝体并且释放作为解域场所 的⾝体的欲望流。Is it correct to say that in this sense schizophrenia is the product of the direction of the deterritorialization of the socius.

capitalist machine, as manic-depression and paranoia are the product of the

确切地说，在这个意 义上精神分裂是资本主义机器的产品，如同躁郁症和偏执狂是专制机器的产品，⽽歇 斯底⾥是区域性机器的产品。 despotic machine, and hysteria the product of the territorial machine?*

The decoding of flows and the deterritorialization of the socius thus

流的解码

constitutes the most characteristic and the most important tendency of capitalism. It continually draws near to its limit, which is a genuinely schizophrenic limit. It tends, with all the strength at its

与社会场域的解域构成了最典型的和最重要的资本主义的趋势。

command, to produce the schizo as the subject of the decoded flows on the body without organs—more capitalist than the

它不断地接近它的界限，它名副其实地 是精神分裂的界限。它倾向于⽣产精神分裂症患者作为在⽆器官的⾝体的解码的流的 主体——⽐资产阶级更资产阶级，⽐⽆产阶级更⽆产阶级。This tendency is being capitalist and more proletarian than the proletariat.

carried further and further, to the point that capitalism with all its flows may dispatch itself

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这种趋势在不断发展，达到这种 程度，资本主义随着它的流拓展到⽉球：我们前所未⻅的事物。When we say that straight to the moon: we really haven't seen anything yet!

schizophrenia is our characteristic malady, the malady of our era, we do not merely mean to say that modern life drives people mad. It is not a question of a way of life, but of a process of production.

当我们说精神分裂症是我们的典型病症，时代的病症，我们不仅是指现 代⽣活让⼈发疯。那不是⽣活⽅式的问题，⽽是⽣产的过程的问题。 Nor is it merely a question of a simple parallelism,同样也不仅仅是简单的平⾏关系的问题， even though from the point of view of the failure of codes, such a parallelism is a much more precise formulation of the relationship between, for example, the phenomena of shifting of meaning in the case of schizophrenics and the mechanisms of ever increasing disharmony and discord at every level of industrial society.

尽管从编码失败的观点看，举个例⼦，此种平⾏关系 更准确地乃是精神分裂症患者的情况下的意义变化的现象与在每个⼯业⽣产的层次的 永远增⻓的不和谐与不⼀致的机制之间的关系。 What we are really trying to say is that capitalism, through its process of production, produces an awesome schizophrenic accumulation of energy or charge, against which it brings all its vast powers of repression to bear, but which

我们真正想表达的是，通过⽣产的过 程，资本主义⽣产了⼀种可怕的精神分裂的能量或电荷的积累，为了抵御它，资本主 义实现了其所有的巨⼤压抑⼒量，但尽管如此，这种能量继续起资本主义界限的作 ⽤。For capitalism constantly counteracts, constantly inhibits this inherent tendency while at the same time allowing it free rein; 因为资本主义不断地挫败，不断地抑制这种内在趋 势，同时⼜任其⾃流。it continually seeks to avoid reaching its limit while simultaneously tending toward that limit. 它不断地寻求避免达到它的界限却同时趋向于达到那个界限。 nonetheless continues to act as capitalism's limit.

Capitalism institutes or restores all sorts of residual and artificial, imaginary, or symbolic territorialities, thereby attempting, as best it can, to recode, to rechannel persons who have been defined in terms of abstract quantities.

资本主义建⽴或重建种种剩余的和⼈⼯的，想 象的或象征的领⼟，因此，企图尽可能努⼒地再编码，改变根据抽象数字被定义的⼈ 的⽤途。 Everything returns or recurs: States, nations, families. 每件事情⼜恢复原状：国 家，⺠族，家庭。That is what makes the ideology of capitalism "a motley painting of everything that has ever been believed." The real is not impossible; “曾经被信仰过的所有 东⻄组成的五颜六⾊的图画”构成了资本主义的意识形态。现实是不可能的。it is simply more and more artificial.它只是越来越⼈⼯化。 Marx termed the twofold movement of the tendency to a falling rate of profit, and the increase in the absolute quantity of surplus value, the law of the counteracted tendency.⻢克思把这双重趋势的运动命名为 下降的利润率，和剩余价值的绝对量的提⾼，消解的趋势的法律。 As a corollary of this law, there is the twofold movement of decoding or deterritorializing flows on the one hand, and their violent and artificial reterritorialization on the other.作为这种法律的必然结 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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果，⼀⽅⾯，存在解码或解域的流的双重运动，另⼀⽅⾯，存在它们的暴⼒的与⼈⼯ 的再结域 。 more the capitalist machine deterritorializes, decoding and axiomatizing flows in order to extract surplus value from them, the more its ancillary apparatuses, such as government bureaucracies and the forces of law and order, do their utmost to reterritorialize, absorbing in the process a larger and larger share of surplus value.

资本主义 的机器越是解域，解码，使流公理化，为的是从它们那⾥抽取剩余价值，它的从属装 置，⽐如政府机构与法律秩序的⼒量，越是尽最⼤努⼒进⾏再结域，吸收越来越⼤分 额的剩余价值。There is no doubt that at this point in history the neurotic, the pervert, and the psychotic cannot be adequately defined in terms of drives, for drives are simply the desiring-machines themselves. They must be defined in terms of modern territorialities. —— The neurotic is trapped within the residual or artificial territorialities of our society,

⽆疑在历史的这个点上，神经症患者，性变态者，精神病⼈不能充分地 依据驱⼒被定义，因为驱⼒仅只是欲望 机器本⾝。他们必须依据现代的领域性被 定义。 and reduces all of them (les rabat toutes) to Oedipus as the ultimate territoriality—as reconstructed in the analyst's office and projected upon the full body of the psychoanalyst (yes, my boss is my father, and so is the Chief of State, and so are you, Doctor).

神经症患者 陷⼊了我们社会的剩余或⼈⼯的领域，⽽且将他们归结为作为最终领域的俄狄浦斯 ——作为在分析师的办公室⾥重构的⽽且投射在精神分析师的充盈⾝体上的俄狄浦 斯。（是的，⽼板是我爸爸，你也是，医⽣先⽣。）The pervert is someone who takes the artifice seriously and plays the game to the hilt:性变态者是某个严肃地玩弄诡计⽽且真 ⼑真枪地玩游戏的⼈。 if you want them, you can have them如果你想要，你就能拥有他 们—territorialities infinitely more artificial than the ones that society offers us, totally artificial new families, secret lunar societies. 领域性⽆限地⽐社会提供给我们的领域性更 虚假，完全虚假的家庭，秘密苍⽩的社会—As for the schizo, continually wandering about, migrating here, there, and everywhere as best he can, he plunges further and further into the realm of deterritorialization, reaching the furthest limits of the decomposition of the socius on the surface of his own body without organs.

⾄于精神分裂症患者，他们不断地漫 游，尽可能地到处迁移，他越来越深地投⼊到解域的领域中，在他⾃⼰的⽆器官⾝体 的表⾯上，达到社会场域的分解的最远界限。It may well be that these peregrinations are the schizo's own particular way of rediscovering the earth. The schizophrenic deliberately seeks

很有可能，这些旅途是精神分裂患者⾃⼰的重新发现⼤ 地的⽅式。精神分裂患者审慎地寻找出资本主义的界限。he is its inherent tendency out the very limit of capitalism: brought to fulfillment,

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他由它的内在趋向带⼊完 成，它的过剩的产品，它的⽆产阶级，和它的灭绝的天使。 He scrambles all its surplus product, its proletariat, and its exterminating angel.

the codes and is the transmitter of the decoded flows of desire. The real continues to flow. In the schizo, the two aspects of process are conjoined:

他打乱所有的代码⽽且是欲望的解码 流的传送者。实在继续流动。在精神分裂患者那，这个过程的两个⽅⾯结合起来了。 the metaphysical process that puts us in contact with the "demoniacal" element in nature or within the heart of the earth, and the historical process of social production that restores the autonomy of desiring-machines in relation to the deterritori-alized social machine.

这个形⽽ 上学的过程使我们与⾃然中的或⼤地核⼼处的恶魔元素保持联系，⽽且这种社会⽣产 的历史过程重建了与解域的社会机器相关联的欲望—机器的⾃主权。Schizophrenia is desiring-production as the limit of social production.

精神分裂症是作为社会⽣产的界限的欲望—⽣产。Desiring-production, and its difference in regime as compared to social production, are thus end points, not points of departure. 欲望 ——⽣产，与其在体制内相对于社会⽣产的差异，因此是终点⽽不是起点。Between the two there is nothing but an ongoing process of becoming that is the becoming of reality. 在两者间只存在持续的真实⽣成的⽣成过程。 And if materialist psychiatry may be defined as the psychiatry that introduces the concept of production into consideration of the problem of desire, it cannot avoid posing in eschatological terms the problem of the ultimate relationship between the analytic machine, the revolutionary machine, and desiring-

⽽且假如唯物主义的精神病学能够被定义为将⽣产的概念引⼊欲望问题的重 要性的精神病学，它⽆法避免以末世论的术语提出分析机器，⾰命的机器，和欲望— 机器之间的最终关系的问题。 机器 machines.

In what respect are desiring-machines really machines, in anything more than a metaphorical sense? — A machine may be defined as a system

在哪⽅⾯欲望 机器是真正的机器，在任何不只是隐喻的意义上？

of interruptions or breaks (coupures). should in no way be

机器可能被定义为⼲扰或中断的系统。These breaks

considered as a separation from reality; operate along lines that vary

这些中断决不应该被视为脱离现实；rather, they

相反，它们沿着线运作，这线按 照我们正在考虑的其中任⼀⽅向变化。 起初，每个机器都与打断它的持续物质流 相关联。 它像⼀个⽕腿切⽚机⼀样运作，从关联的流中移除⼀些部分。 例如，肛门与它切断的屎流。 according to whatever aspect of them we are considering. Every machine, in the first place, is related to a continual material flow (hyle) that it cuts into. It functions like a ham-slicing machine, removing portions from the associative flow: the anus and the flow of shit it cuts off, for instance; the mouth that cuts off

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嘴不仅切断奶流也切断空⽓和 声⾳的流。the penis that interrupts not only the flow of urine but also the flow of sperm. 阴 茎不仅切断尿流同样也切断精⼦流。Each associative flow must be seen as an ideal thing, an endless flux, flowing from something not unlike the immense thigh of a pig. 每种关联的 流必须被视为理想的东⻄，⼀种⽆尽的流，来⾃某些不像猪⼤腿的东⻄。The term hyle in fact designates the pure continuity that any one sort of matter ideally possesses. 原质 这个术语事实上指明了纯粹的连贯性，任何⼀种物质都完美具有这种纯粹的连贯性。 When Robert Jaulin describes the little balls and pinches of snuff used in a certain initiation ceremony, 当罗伯特.贾林描述在某种启蒙仪式上使⽤的⼩球和⼩撮⿐烟时，he shows that they are produced each year as a sample taken from "an infinite series that theoretically has one and only one origin," a single ball that extends to the very limits of the universe他表 明它们每年都是作为取⾃“理论上有且只有⼀种起源的⽆限的系列”的样本被⽣产出 来，⼀种单⼀的延伸到宇宙的极限的球. Far from being the opposite of continuity, the break or interruption conditions this continuity:远⾮是连贯性的对⽴⾯，这种间隔或⼲扰 限制了这种连贯性：it presupposes or defines what it cuts into as an ideal continuity. 它预 设或者定义了被它切成为完美的连贯性的东⻄。This is because, as we have seen, every machine is a machine of a machine. 如我们所⻅，这是因为每种机器都是机器的机器。 The machine produces an interruption of the flow only insofar as it is connected to another machine that supposedly produces this flow. 这个机器⽣产了流的中断，只当它与另⼀个 据称⽣产了这种流的机器联结。And doubtless this second machine in turn is really an interruption or break, too. ⽆疑，这另⼀个紧挨的机器是⼀种真正的中断或间隔。But it is such only in relationship to a third machine that ideally— that is to say, relatively— produces a continuous, infinite flux: 但它是如此地仅与⼜⼀机器有关，这种机器完美地 ——即是说相对地——产⽣了持的，⽆限的流。for example, the anus-machine and the not only the flow of milk but also the flow of air and sound;

intestine-machine, the intestine-machine and the stomach-machine, the stomach-machine and the mouth-machine, the mouth-machine and the flow of milk of a herd of dairy cattle ("and then . . . and then . . . and then . . ."). — — — — — — — In a word, every machine functions as a break in the flow in relation to the machine to which it is connected, but at the same time is also a flow itself, or the production of a flow, in relation to the machine connected to it.

例如，肛门 机器和肠道 机器，肠道 机器与胃 机器，胃 机器与嘴 机器，嘴 机器与⼀群奶⽜的奶流。

简⽽⾔之， 每⼀种机器都在流中起中断的作⽤，这种流与联结它机器有 关，但是同时也是流本⾝，或流的产品，与联结它的机器有关。This is the law of the

production of production. That is why, at the limit point of all the transverse or transfinite connections, the partial object and the continuous flux, the interruption and the connection, fuse into one everywhere there are breaks-flows out of which desire wells up, thereby constituting its productivity and continually grafting the process of production onto the product.

：这是⽣产的⽣产的律法。这是为何，在所有横向的或⽆限的极限点上， 部分客体与持续的流，中断与联结，融为⼀体。 每个地⽅都存在着中断的流，欲望因其⽽涌出， 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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由此形成了它的⽣产⼒和并且持续地将⽣产过程移植到产品中。 (It is very curious that Melanie Klein, whose discovery of partial objects was so far-reaching, neglects to study

flows from this point of view and declares that they are of no importance; she thus shortcircuits all the connections.) .

（奇怪的是梅莱妮 克莱茵，她的部分客体的发现如此影响深 远，却忽视了从这个观点研究流并且宣称它们⽆关紧要；它因此闭合了所有的联 结。）"Connecticut, Connect-I-cut!" cries little Joey. “我切断联结”⼩乔伊⼤叫。In his study The Empty

Fortress, Bruno Bettelheim paints the portrait of this young child who can live, eat, defecate, and sleep only if he is plugged into machines provided with motors, wires, lights,carburetors, propellers, and steering wheels: .

在他的画作空城堡中，布鲁诺 伯特汉画了这个⼩孩的肖 像，它可以活动，吃，排泄，⽽且只当他接⼊配有发动机，电线，化油器机器，螺旋 桨，⽅向盘的机器才⼊睡。an electrical feeding machine, a car-machine that enables him to breathe, an anal machine that lights up. ⼀个喂养电器，⼀个汽⻋——机器，使他能够 呼吸，⼀个肛门机器使他容光焕发。There are very few examples that cast as much light on the regime of desiring-production, and the way in which breaking down constitutes an integral part of the functioning, or the way in which the cutting off is an integral part of mechanical connections.

存在很少的使⽣产体制更清晰的例⼦，⽽且这种崩溃⽅式构成 了这个功能的不可分割的部分，或者这种关闭的⽅式是机械的联结的⼀部分。 Doubtless there are those who will object that this mechanical, schizophrenic life expresses the absence and the destruction of desire rather than desire itself, and presupposes certain extremely negative attitudes on the part of his parents to which the child reacts by turning himself into a machine.

⽆疑，存在拒斥机械装置的⼈，精神分裂症的⽣活表达了这种 缺席和这种欲望的毁灭⽽不是欲望本⾝，并且预设了他们⽗⺟的某种极端消极的态 度，⼩孩通过将他⾃⼰转变为机器以对其作出反应。But even Bettelheim, who has a

noticeable bias in favor of Oedipal or pre-oedipal causality, admits that this sort of causality intervenes only in response to autonomous aspects of the productivity or the activity of the child, although he later discerns in him a nonproductive stasis or an attitude of total withdrawal

但是甚⾄伯特汉，这个明显偏向于⽀持俄狄浦斯或前俄狄浦斯因果关系的 ⼈，承认这种因果性只有在回应⽣产⼒或⼩孩的活动的⾃主⽅⾯时才会介⼊， 虽然后 来他在⼀种⾮⽣产性的停滞或⼀种完全退⾏的态度中辨识出他。Hence there is first of all, according to Bettelheim, an autonomous reaction to the total life experience, of which the mother is only a part.因此，根据伯特汗，⾸先存在着对全部⽣活经验的⾃主反应，⺟亲 只是其中的⼀部分。 Also we must not think that the machines themselves are proof of the loss or repression of desire (which Bettelheim translates in terms of autism). 同样，我们⼀ 定不要以为机器本⾝是这样欲望的损失或压抑的证据（伯特汉以孤独症的术语对其进 ⾏介绍。）We find ourselves confronted with the same problem once again: 我们发现我们 ⾃⼰再次⾯对同样的问题：How has the process of the production of desire, how have the child's desiring-machines begun to turn endlessly round and round in a total vacuum, so as to

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欲望⽣产的过程与⼩孩的欲望—机器如何已经开始在空虚中 ⽆尽地运转，以⾄于产⽣了这种⼉童—机器？How has the process turned into an end in itself? Or how has the child become the victim of a premature interruption or a terrible frustration? 这个过程如何已经在它⾃⾝中转变成了⼀个终点？或者⼩孩如何已经变成 了提前中断和可怕挫败的受害者？It is only by means of the body without organs (eyes produce the child-machine?

closed tight, nostrils pinched shut, earsstopped up) that something is produced, counterproduced, something that diverts or frustrates the entire process of production, of which it is nonetheless still a part.

只有通过⽆器官的⾝体（紧闭眼睛，捏着⿐⼦，塞住 ⽿朵），某些东⻄被⽣产或被逆向地⽣产，某些东⻄转移或挫败整个的⽣产过程，尽 管如此，它仍然是其中⼀部分。But the machine remains desire, an investment of desire whose history unfolds, by way of the primary repression and the return of the repressed, in the succession of the states of paranoiac machines, miraculating machines, and celibate machines through which little Joey passes as Bettelheim's therapy

但是机器保持欲望，⼀种欲望的投资的历史展开，通过原初压抑与被压抑物 的返回，在偏执狂机器，神化机器和独⾝机器的状态连续中，⼩乔伊作为伯特汉的⼼ 理治疗进程经受着这些机器。 In the second place, every machine has a sort of code built into it, stored up inside it. 其次， 每种机器都有⼀种被编⼊它的代码，在其中储存起来。This code is inseparable not only progresses.

from the way in which it is recorded and transmitted to each of the different regions of the body, but also from the way in which the relations of each of the regions with all the others are recorded. An organ may have connections that associate it with several different flows; it may waver between several functions, and even take on

这种代码不仅与它被记录的和被传递到每个⾝体的不同区域的⽅式不可分 离，⽽且与所有其它代码被记录的每个区域的联系⽅式不可分离。 ⼀个器官可能有联结，这种联结 将它与⼏种不同的流联在⼀起。 the regime of another organ—the anorectic mouth, for instance. 它可能在⼏种不同的功能 之间游移不定，⽽且甚⾄具有另⼀个器官的体制——例如，厌⾷症的嘴。All sorts of functional questions thus arise: What flow to break? Where to interrupt it? How and by what means? What place should be left for other producers or antiproducers (the place of one's little brother, for instance)? Should one, or should one not, suffocate from what one eats, swallow air, shit with one's mouth? The data, the

所有种类的功能的问题因此被提出：什么流中断？去哪⾥打 断它？如何以及通过什么⽅式？什么空间应该被留给其他的⽣产与反⽣产？ ⼀ 个⼈应该，或⼀个⼈不应该，因为⾷物⽽窒息，吞咽空⽓，⽤嘴吃屎？ bits of information recorded, and their transmission form a grid of disjunctions of a type that differs from the previous connections. 这些⽇期，这些记录信息，和他们的传递形式，⼀ 种不同于先前联结的类型的析取⽹络。We owe to Jacques Lacan the discovery of this fertile domain of a code of the unconscious, incorporating the entire chain—or several chains —of meaning: a discovery thus totally transforming analysis. 我们将⼀种⽆意识代码的丰 富领域的发现归功于雅克.拉康，包含整个的链条—或⼏根链条—的意义：⼀种发现因 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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此彻底改变了精神分析。(The basic text in this connection is his La lettre volee [ The Purloined Letter}关于这⼀⽅⾯的基本的⽂本是《失窃的信》) But how very strange this domain seems, simply because of its multiplicity—a multiplicity so complex that we can scarcely speak of one chain or even of one code of desire. 但是这个领域看起来多么奇怪 啊，仅仅是因为它的多样性——⼀种多⾯性如此复杂以⾄于我们⼏乎不能谈到⼀种链 条或甚⾄谈到⼀种欲望的编码。The chains are called "signifying chains" (chaines signifiantes) because they are made up of signs, but these signs are not themselves signifying. 这种链条被称作“表意链”，因为他们是由记号组成，但是这些记号不是⾃我表意。The code resembles not so much a language as a jargon, an open-ended, polyvocal formation. 这 种符码与作为⾏话的语⾔不⼗分相似，⼀种可调整的信息。The nature of the signs within it is insignificant, as these signs have little or nothing to do with what supports them. 这些记号的特性在其中是⽆意义的，正如这些记号与⽀撑它们的东⻄⼏乎没有关系。 Or rather, isn't the support completely immaterial to these signs?更确切地说，这种⽀持对 这些记号不是完全⽆关紧要的吗？The support is the body without organs. 这个⽀持是⽆ 器官的⾝体。These indifferent signs follow no plan, they function at all levels and enter into any and every sort of connection; 这些中⽴的的记号不跟随计划，它们各个层次上运 作并且进⼊所有类型的联结。each one speaks its own language, and establishes syntheses with others that are quite direct along transverse vectors, whereas the vectors between the basic elements that constitute them are quite indirect.每个都说⾃⼰的语⾔，并且与完全沿 着横向的轨道的其它记号建⽴综合，然⽽这些处于构成它们的基本元素之间的轨道是 完全间接的。The disjunctions characteristic of these chains still do not involve any exclusion, however, since exclusions can arise only as a function of inhibiters and repressers that eventually determine the support and firmly define a specific, personal subject.

这些链条 的析取特性并不包含任何排斥，然⽽，既然排斥只能作为抑制者和压抑者的功能出 现，它最终决定了这种⽀撑，并且稳固地定义了⼀个具体的，个⼈的主体。No chain is homogeneous；没有链条是是同质的; all of them resemble, rather, a succession of characters from different alphabets in which an ideogram, a pictogram, a tiny image of an elephant passing by, or a rising sun may suddenly make its appearance. 确切地说，它们都 类似⼀种连续的来⾃不同字⺟表的字符，在其中，⼀种表意⽂字，⼀种象形⽂字，⼀ 种⼤象经过的⼩图像，或升起的太阳可能突然创造出它的表象。In a chain that mixes together phonemes, morphemes, etc.,在⼀个可能混合⾳素，词素等的链条⾥， without combining them, papa's mustache, mama's upraised arm, a ribbon, a little girl, a cop, a shoe suddenly turn up. 没有使它们结合起来，爸爸的胡⼦，妈妈抬起的⼿臂，⼀条丝带，⼀ 个⼩⼥孩，⼀个警察，⼀双突然出现的鞋⼦。Each chain captures fragments of other chains from which it "extracts" a surplus value, just as the orchid code "attracts" the figure of a wasp: 每个链条捕获了其他链条的碎⽚，从中它抽取⼀种剩余价值，正如兰花的符 码“吸引”⻩蜂的图像。both phenomena demonstrate the surplus value of a code. It is an entire system of shuntings along certain tracks, and of selections by lot, that bring about

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两 种现象都显⽰了⼀种符碼的剩余价值，它是⼀个完整的沿着某些特定路径的分流系 统，⽽且由随机选择组成，它引发局部的从属，偶然的现象，产⽣了⼀种与⻢尔科夫 链密切相似之物。The recordings and transmissions that have come from the internal codes, partially dependent, aleatory phenomena bearing a close resemblance to a Markov chain.

from the outside world, from one region to another of the organism, all intersect, following the endlessly ramified paths of the great disjunctive synthesis. If this constitutes a system of witing, it is a writing inscribed on the very surface of the Real:

这种记录与传递来⾃于内部 的符码，来⾃于外部世界，从⼀个区域到有机组织的另⼀个区域，完全相交，跟随着 这种⽆尽蔓⽣的析取综合路径。假如这构成了书写的系统，它是⼀种铭刻在实在表⾯ 的书写。a strangely polyvocal kind of writing, never a biunivocalized, linearized one;⼀种 奇怪的书写，远⾮是⼀⼀对应的，线性化的书写； a transcursive system of writing, never a discursive one; ⼀种扩散性的书写，绝⾮是⼀种杂乱的书写。a writing that constitutes the entire domain of the "real inorganization" of the passive syntheses, where we would search in vain for something that might be labeled the Signifier—writing that ceaselessly composes and decomposes the chains into signs that have nothing that impels

⼀种书写构成了消极综合的“真正⽆组织的”的完整领域，在 那我们将徒劳地找到某些被标记为能指的东⻄——书写不断地合成链条并将其分解为 记号，没有任何东⻄迫使它们变为意义。The one vocation of the sign is to produce desire, engineering it in every direction.记号的职责是⽣产欲望，在每⼀个⽅向上创制 它。 them to become signifying.

These chains are the locus of continual detachments—schizzesf on every hand that are valuable in and of themselves and above all must not be filled in. This is thus the second characteristic of the machine: —— breaks that are a detachment (coupures-detachements), which must not be confused with breaks that are a

这些链条是持续的分离 精神分裂的轨迹，在各⽅⾯都 具有⾃⾝价值，⽽且⾸先不要被填满。这因此是机器的次要特征： slicing off (coupures-prelevements). 中断是⼀种分离，我们⼀定不要将分离与切割的中 断相混淆。The latter have to do with continuous fluxes and are related to partial objects.后 者必须处理持续的流并且与部分客体关联。 Schizzes have to do with heterogeneous chains, and as their basic unit use detachable segments or mobile stocks resembling buildingblocks or flying bricks. 精神分裂患者必须处理各种各样的链条，⽽且⽤可拆卸 的部分或类似于建筑模块或⻜砖的移动⽊桩，作为它们基本的单位。We must conceive of each brick as having been launched from a distance and as being composed of heterogeneous elements: 我们必须将每个砖块设想为已经从远处抛掷过来⽽且由异质的 元素构成。containing within it not only an inscription with signs from different alphabets, but also various figures, plus one or several straws, and perhaps a corpse. 其中不仅包含来⾃ 不同字⺟表的记号组成的题词，同样包含各种图形，加上些许⽆意义东⻄，可能是⼀ 个⼫体。Cutting into the flows (le prelevement du flux) involves detachment of something from a chain;

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打断包含某些从链条分离出去的东⻄的流。and the partial objects of production presuppose stocks of material or recording bricks within the coexistence and the interaction of all the syntheses。⽽且⽣产的部分客体预先假定了共存的材料的库存或者说记录的 砖块和所有综合的交互作⽤。 How could part of a flow be drawn off without a fragmentary detachment taking place within the code that comes to inform the flow? When we noted a moment ago that the schizo is at the very limit of the decoded flows of desire, we meant that he was at the very limit of the social codes, where a despotic Signifier destroys all the chains, linearizes them, biunivocalizes them, and uses the bricks as so many immobile units for the construction of an imperial Great Wall of China.

离，部分流如何可能枯竭？

如果使流恢复⽣机的符码中没有发⽣不完全的分

当我们不久前注意到精神分裂患者处于欲望的解码流的极限，我们的意 思是他处于社会符码的极限，在社会符码中，⼀种专制的能指摧毁了所有的链条，使 它们线性化，使它们⼆元化，并且⽤这些砖块作为如此众多的固定的单位来建造中国 的万⾥⻓城。But the schizo continually detaches them, continually works them loose and carries them off in every direction in order to create a new polyvocity that is the code of desire.但是精神分裂症患者持续地拆卸它们，不断的使它们松散⽽且在每个⽅向上夺 ⾛它们，为了创造⼀种欲望的符码。Every composition, and also every decomposition, uses mobile bricks as the basic unit. 每种合成，同样每种分解，都使⽤移动的砖块作为 基本的单位。Diaschisis and diaspasis, as Monakow put it: either a lesion spreads along fibers that link it to other regions and thus gives rise at a distance to phenomena that are incomprehensible from a purely mechanistic (but not a machinic) point of view; 神经机能与 ⼼脏舒张，如莫纳科提出的：任何⼀种损伤沿着将它与别的区域连接的神经传播，并 因此引起了⼀定距离的现象，这种现象⽆法从纯粹的机械观点得到理解。or else a humoral disturbance brings on a shift in nervous energy and creates broken, fragmented paths within the sphere of instincts. 不然，⼀种体内的扰乱会引起⼀种焦虑能量的变化并且产 ⽣中断的，破碎的内在于本能领域的通道。These bricks or blocks are the essential parts of desiring-machines from the point of view of the recording process:从记录过程的观点来 看，这些砖块或⽊块是欲望—机器的基本组成部分。 they are at once component parts and products of the process of decomposition that are spatially localized only at certain moments, by contrast with the nervous system, which is a great chronogeneous machine: 它 们曾是配件和分解过程的产品，这种分解在某个时刻被局部地限定，与神经系统相 ⽐，它只是⼀种巨⼤的同质机器。a melody-producing machine of the "music box" type, with a nonspatial localization.“⾳乐盒”类型的旋律——⽣产机器 ，带有⼀种⾮空间的限 定。What makes Monakow and Mourgue's study an unparalleled one, going far beyond the entire Jacksonist philosophy that originally inspired it, is the theory of bricks or blocks, their detachment and fragmentation, and above all what such a theory presupposes: the introduction of desire into neurology

。使得莫纳科和莫古的研究⽆以伦⽐，远远超越最

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初启发它的整个杰克松的哲学的是砖块和⽊块理论，它们的分离与破碎，⽽且这个理 论⾸先假定了：将欲望引⼊神经病学。 The third type of interruption or break characteristic of the desiring-machine is the residual break (coupure-reste) or residuum, which produces a subject alongside the machine, functioning as a part adjacent to the machine.

欲望机器的打断或中断的特性第三种类型是 剩余的中断或剩余物，它在机器边上⽣产了⼀种主体，起毗邻机器的零件的作⽤。 And if this subject has no specific or personal identity, if it traverses the body without organs without destroying its indifference, it is because it is not only a part that is peripheral to the machine, but also a part that is itself divided into parts that correspond to the detachments from the chain (detachements de chaine) and the removals from the flow (prelevements de flux ) brought about by the machine.

⽽且这个主体没有具体的或个 ⼈的⾝份，假如它横贯过它的⽆器官⾝体⽽没有毁掉它的差异性，是因为它不仅是机 器边缘的⼀部分，⽽且是⾃⾝分割成部分，它与来⾃链条的分离以及来⾃机器引发的 流的移除相符。Thus this subject consumes and consummates each of the states through

which it passes, and is born of each of them anew, continuously emerging from them as a part made up of parts, each one of which completely fills up the body without organs in the space

因此这种主体消费并完成每⼀种他经受的状态，并且是他们每次的再⽣， 不断地从其中产⽣，作为由部分组成的部分，它们完美地填充了⽆器官的⾝体，在空 间的每⼀瞬间。This is what allows Lacan to postulate and describe in detail an interplay of elements that is more machinic than etymological:这是允许拉康假定并且细致地描述元素 的交互作⽤，它⽐词源化更机器化：parere: to procure; separare: to separate; se parere: to engender oneself. 去⽣产⾃⾝。At the same time he points out the intensive nature of this interplay: 同时，它指出这种交互作⽤的内在本性：the part has nothing to do with the whole; 部分与整全⽆关；"it performs its role all by itself. In this case, only after the subject of an instant.

has partitioned itself does it proceed to its parturition . . . that is why the subject can procure what is of particular concern to it here, a state that we would label a legitimate status within society. Nothing in the life of any subject would sacrifice a very large part of its interests."

它 全凭⾃⼰扮演它的⾓⾊。在此情况下，只有当主体已经将它⾃⾝分离，它开始着⼿它 的分娩……这是为什么在那⾥，主体可以获得对它有特殊重要性的东⻄，⼀种我们可 以在社会中说成是合法地位的状态。没有任何主体⽣命中的东⻄会牺牲它利益的绝⼤ 部分。 Like all the other breaks, the subjective break is not at all an indication of a lack or need (manque), but on the contrary a share that falls to the subject as a part of a whole, income that

就像所有其他的间断，这种主观的间断根本不是⼀ 样⽋缺或需要的象征，⽽相反，转移到主体的⼀份⼦作为整全的⼀部分，作为某种残 留物，流⼊物以它⾃⾝的⽅式出现。(Here again, how bad a model the Oedipal model of castration is!)（再次，阉割的俄狄浦斯的模型是多么糟糕的模型啊！） That is because comes its way as something left over.

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breaks or interruptions are not the result of an analysis; rather, in and of themselves, they are syntheses. Syntheses produce divisions. Let us consider, for example, the milk the baby throws up when it burps;

那是因为间断或中断不是精神分析的结果；确切说，就它⾃⾝ ⽽⾔，它们是综合。综合⽣产区分。⽐如，让我们思考，吃奶的婴⼉在打嗝的时候呕 吐。it is at one and the same time the restitution of something that has been levied from the associative flux {restitution de prelevement s ur le flux associatif);与此同时，某物的赔偿 已经从相关的流中征税。 the reproduction of the process of detachment from the signifying chain (reproduction de detachement sur la chaine signifiante);这种从表意链分离的过程的 再⽣产。 and a residuum (residu) that constitutes the subject's share of the whole. ⽽且⼀种 剩余物构成了主体的整体部分。The desiring-machine is not a metaphor; 欲望——机器不 是⼀种⽐喻；it is what interrupts and is interrupted in accordance with these three modes. 它是根据这三种模式阻断与被阻断的东⻄。The first mode has to do with the connective synthesis, and mobilizes libido as withdrawal energy (energie de prelevement).第⼀种模式 必须处理连接的综合，⽽且使⼒⽐多流通，作为撤回的能量。 The second has to do with the disjunctive synthesis, and mobilizes the Numen as detachment energy (energie de detachement) .第⼆种模式必须处理分离的综合，⽽且调动天赋作为分离的能量。The third has to do with the conjunctive synthesis, and mobilizes Voluptas as residual energy (energie residuelle). 第三种模式必须处理联结的综合，并且调动性欲作为剩余的能⼒。 It is these three aspects that make the process of desiring-production at once the production of production, the production of recording, and the production of consumption. 正是这三个 ⽅⾯使得欲望——⽣产⽴即成为⽣产的⽣产，记录的⽣产和消耗的⽣产。To withdraw a part from the whole, to detach, to "have something left over," is to produce, and to carry out real operations of desire in the material world.

从整全中撤出⼀部分，去拆解，去“拥有某些残留物”，即是去⽣产，⽽且在物质的世 界⾥去执⾏真正欲望的操作。 整体及其部分 The Whole and Its Parts In desiring-machines everything functions at the same time, but amid hiatuses and ruptures, breakdowns and failures, stalling and short circuits, distances and fragmentations, within a

在欲望 机器中，所有事物同时运作，但是处于停顿与中断，崩溃与失败，熄⽕与短路，距离 与破碎之中，内在于⼀个总体，它从未成功地将它的各部分聚集起来以便形成⼀个整 体。That is because the breaks in the process are productive, and are reassemblies in and of sum that never succeeds in bringing its various parts together so as to form a whole.

themselves.Disjunctions, by the very fact that

那是因为进程中的中断是⽣产性的，⽽是它们⾃⾝是 可重新装配的。析取，实际上它们是析取，是包容⼴阔的。Even consumptions are transitions, processes of becoming, and returns. 甚⾄消费是转变，⽣成的过程，⽽且返 回。Maurice Blanchot has found a way to pose the problem in the most rigorous terms, at they are disjunctions, are inclusive.

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在⽂学机器的层次上，莫⾥斯.布朗肖已经发现了⼀种以 最为严格的术语提出这个问题的⽅式：how to produce, how to think about fragments the level of the literary machine:

whose sole relationship is sheer difference—fragments that are related to one another only in that each of them is different—without having recourse either to any sort of original totality (not even one that has been lost), or to a subsequent totality that may not yet have come about? —— ——

如何⽣产，如何思考断⽚，它们的唯⼀关系是纯粹不同的 ⽚段与另⼀个相 关联，只有当他们每⼀个都不相同时 不求助于任何原初的整体（甚⾄不是已经遗 失的⼀），或者求助于⼀个可能甚⾄都没有产⽣的连续的整体。It is only the category

of multiplicity, used as a substantive and going beyond both the One and the many, beyond the predicative relation of the One and the many, that can account for desiring-production: desiring-production is pure multiplicity, that is to say, an affirmation that is irreducible to any sort of unity. ——

它只是多样性的范畴，被⽤作为独⽴存在之物⽽且超越了⼀与多，超越了 ⼀与多的断⾔性关系，它能对欲望 机器作出解释：欲望机器是纯粹的多样性，也 就是说，⼀种肯定，它难以被化约为任何形式的⼀。 We live today in the age of partial objects, bricks that have been

我们如今⽣活在部分客体的年代，砖块被粉碎成细沫和残

shattered to bits, and leftovers. We no longer believe in the myth of the existence of fragments that, like pieces of an antique statue, are merely waiting for the last one to be turned up, so that they may all be glued

渣。

我们不再信仰 碎⽚的存在的神话，就像古代雕像的碎⽚，只是等着最后⼀⽚被找到，以便它们可能 最终被黏合在⼀块，创造⼀个与原初的⼀相同的整体。We no longer believe in a primordial totality that once existed, or in a final totality that awaits us at some future date.我 们不再信仰曾经存在着⼀个原始的总体，或者信仰⼀个最终的整体在将来某天等着我 们。 We no longer believe in the dull gray outlines of a dreary, colorless dialectic of evolution, aimed at forming a harmonious whole out of heterogeneous bits by rounding off their rough edges.我们不再信仰枯燥的灰暗轮廓，乏味演进的辩证法，⽬标在于形成⼀ 种和谐的整体，它没有不均匀的⽚段，由于磨光了它粗糙的边缘。We believe only in back together to create a unity that is precisely the same as the original unity.

totalities that are peripheral. And if we discover such a totality alongside various separate

parts, it is a whole of these particular parts but does not totalize them; it is a unity of all of these particular parts but does not unify them; rather, it is added to them as a new part fabricated separately.

我们只信仰外围的总体。⽽且如果我们发现这样⼀种总体与各种独 ⽴部分并存，它是这些特殊部分的全部，但并不使它们成为整体；它是所有这些特殊 部分的联合，但是并不使它们成为⼀体；确切地说，它被添加给它们，作为⼀种被单 独制作的新部分。 "It comes into being, but applying this time to the whole as some inspired fragment composed separately. . . ."

它应运⽽⽣，但是将时间⽤于整体，作为某些单独构成的灵

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感碎⽚。So Proust writes of the unity of Balzac's creation, though his remark is also an apt description of his own oeuvre.普鲁斯特如此将巴尔扎克的作品的统⼀体当做写作题材， 虽然它的评价同样也是⼀种关于他⾃⼰全部作品的适当描述。In the literary machine

that Proust's In S earch of Lost Time constitutes, we are struck by the fact that all the parts are produced as asymmetrical sections, paths that suddenly come to an end, hermetically sealed boxes, noncommunicating vessels, watertight com-partments, in which there are gaps even between things that are contiguous, gaps that are affirmations, pieces of a puzzle belonging not to any one puzzle but to many, pieces assembled by forcing them into a certain place where they may or may not belong, their unmatched edges violently bent out of shape, forcibly made to fit together, to interlock, with a number of pieces always left over. It is a schizoid work par excellence:

在普鲁斯特的追忆似⽔年华的⽂学历史中，我们震惊于这 个事实：所有的部分都作为⾮对称的部分被⽣产出来，道路突然到了尽头，密封的盒 ⼦，⽆交流的船舶，防⽔的隔仓，在那⾥，甚⾄相邻的事物之间都存在着裂缝，确定 ⽆疑的裂缝，⼀块块拼板不属于任何⼀个拼图游戏，⽽且属于众多拼图游戏。这些⼩ 块被强制地装拼起来，在⼀个可能属于或不属于它们的某个空间，它们不相匹配的边 缘⼤发雷霆，强⾏将它们拼凑在⼀起，相互扣住，⽤⼀些总是剩余物的碎⽚。这是⼀ 件卓越的精神分裂作品：it is almost as though the author's guilt, his confessions of guilt are merely a sort of joke. 这⼏乎像是作者的内疚，他内疚的告⽩仅是⼀种笑话。(In Kleinian terms, it might be said that the depressive position is only a cover-up for a more deeply rooted schizoid attitude.)（⽤克莱恩的术语，抑郁的态度可能只是对根深蒂固的 精神分裂态度的掩饰。） For the rigors of the law are only an apparent expression of the protest of the One, whereas their real object is the absolution of fragmented universes, in which the law never unites anything in a single Whole, but on the contrary measures and maps out the divergences, the dispersions, the exploding into fragments of something that is innocent precisely because its source is madness.

因为这种法律的严酷只是关于⼀的明显的表达， 既然它们的真实客体是碎⽚化的宇宙的宽恕，在其中，法律从来没有以单⼀的整体聚 集任何事物，⽽是相反，测量并标出差异，分布，某些⽆辜的东⻄炸成碎⽚，确切地 说是因为它的起源是疯狂。This is why in Proust's work the apparent theme of guilt is tightly interwoven with a completely different theme totally contradicting it;这是为什么普鲁 斯特的作品关于罪疚的主题与⼀种跟它完全⽭盾的主题紧紧交织在⼀起。 the plantlike innocence that results from the total compartmentalization of the sexes, both in Charlus's encounters and in Albertine's slumber, where flowers blossom in profusion and the utter innocence of madness is revealed, whether it be the patent madness of Charlus or the supposed madness of Albertine

。这种植物般的纯洁起因于完全的性别划分，在夏吕斯的 邂逅和艾伯丁的打盹中，花⼉充沛地盛开了⽽且这种彻底疯狂的纯洁显现出来，⽆论 它成为夏吕斯的特有疯狂还是艾伯丁所谓的疯狂。 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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Hence Proust maintained that the Whole itself is a product, produced as nothing more than a part alongside other parts, which it neither unifies nor totalizes, though it has an effect on these other parts simply because it establishes aberrant paths of communication between noncommunicating vessels, transverse unities between elements that retain all their differences within their own particular boundaries.

因此普鲁斯特维持整体本⾝作为⼀种产 品， 只是作为与其他部分并存的部分被⽣产出来，它既不使其统⼀，也不令其归整， 虽然它对其他的部分有影响，只是因为它构建了⾮连通船舶之间的反常交流途径，元 素之间横向的⼀，它们在⾃⾝的特殊边界中保持它们所有差异。Thus in the trip on the train in In Search of Lost Time, there is never a totality of what is seen nor a unity of the points of view因此在《追忆似⽔年华》的⽕⻋旅途中, 从来没有⻛景的总体或观点的⼀ 致，except along the transversal that the frantic passenger traces from one window to the other, "in order to draw together, in order to reweave intermittent and opposite fragments." 除 ⾮沿着横贯线，疯狂的乘客从⼀个窗⼦⾛到另⼀个窗⼦，“为了聚集，为了将断断续续 和完全不同的碎⽚重新编织起来。”This drawing together, this reweaving is what Joyce called re-embodying.这种聚集，这种编织就是乔伊斯所谓的再具体化。The body without organs is produced as a whole, but in its own particular place within the process of production, alongside the parts that it neither unifies nor totalizes.⽆器官的⾝体是作为整体 被⽣产出来的，不过是在它⾃⼰的特殊的内在于⽣产过程的场所中，与它既不使其统 ⼀也不使其成为整体的部分并存。And when it operates on them, when it turns back upon them (se rabat sur elles), it brings about transverse communications, transfinite summarizations, polyvocal and transcursive inscriptions on its own surface, on which the functional breaks of partial objects are continually intersected by breaks in the signifying chains, and by breaks effected by a subject that uses them as reference points in order to locate itself.

当它对它们起作⽤，当它对它们置之不理，它引发了横向的交流，⽆限的 概括，在它⾃⾝表⾯上的书写，在其上，这种部分客体的功能的中断⼀直不断为表意 链上的中断贯穿，⽽且为受到主体影响的中断所贯穿，主体使⽤它们作为参照点，为 了能够定义位⾃⼰。The whole not only coexists with all the parts; it is contiguous to them, it exists as a product that is produced apart from them and yet at the same time is related to them.整体不仅与所有部分共存；它与它们相邻，它作为产品存在，这个产品被⽣产， 与它们分离，⽽同时与它们相关联。Geneticists have noted the same phenomenon in the particular language of their science: 遗传学家已经在他们特殊的科学语⾔中注意到相同 的现象：". . . amino acids are assimilated individually into the cell, and then are arranged in the proper sequence by a mechanism analogous to a template onto which the distinctive side chain of each acid keys into its proper position."“氨基酸被单独地同化进细胞，然后被安 排在合适的序列中，通过⼀种类似于模版分⼦的机制，在这个模版机制上⾯，每个酸 键的独特侧链接⼊它特有的位置。”As a general rule, the problem of the relationships between parts and the whole continues to be rather awkwardly formulated by classic mechanism and vitalism, so long as the whole is considered as a totality derived from the

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parts, or as an original totality from which the parts emanate, or as a dialectical totalization.

作为⼀种普遍规则，部分与整体之间的关系问题依然被古典机制和⽣机论相当笨拙地 阐述，只要整体被视为来源于部分的总体，或作为⼀种原始的总体，这个总体来⾃这 些部分的涌出，或作为⼀种辩证的综合。Neither mechanism nor vitalism has really understood the nature of desiring-machines, nor the twofold need to consider the role of production in desire and the role of desire in mechanics.机制或⽣机论都不曾真正理解欲望 ——⽣产的本质，思考欲望中的⽣产⾓⾊和机械学中欲望的⾓⾊的这双重需要同样没 有理解。 There is no sort of evolution of drives that would cause these drives and their objects to progress in the direction of an integrated whole, any more than there is an original totality from which they can be derived. Melanie Klein was responsible for the marvelous discovery of partial objects, that world of explosions, rotations, vibrations. But how can we explain the fact that she has nonetheless failed to grasp the logic of these objects? .

不存在驱⼒的演进，它将会促使驱⼒和客体往⼀个完整 的整体⽅向发展，仅仅存在⼀个它们从中得以形成的原初总体。 梅兰尼 克莱茵负责⼩客体的奇迹般的发现，那种激增，循环，震颤的 世界。但是我们如何解释她仍然没有理解这些客体的逻辑这个事实？It is doubtless because, first of all, she conceives of them as fantasies and judges them from the point of view of consumption, rather than regarding them as genuine production⽆疑是因为，⾸ 先，她将它们构想为幻想，并且从耗费的观点评判它们，⽽不是将它们视作真实的⽣ 产。 She explains them in terms of causal mechanisms (introjection and projection, for instance), of mechanisms that produce certain effects (gratification and frustration), and of mechanisms of expression (good or bad)—an approach that forces her to adopt an idealist

她以因果机制的术语（⽐如内投，投射），产⽣某种影 响的机制（满⾜与挫折）的术语，表达的机制（好或坏）的术语解释它们——⼀种迫 使她采纳部分客体的唯⼼主义概念的⽅式。She does not relate these partial objects to a real process of production—of the sort carried out by desiring-machines, for instance. 她并未 将这些部分客体与真实的⽣产的过程联系起来——⽐如，由欲望——机器实现的⽣ 产。In the second place, she cannot rid herself of the notion that schizoparanoid partial conception of the partial object.

objects are related to a whole, either to an original whole that has existed earlier in a primary phase, or to a whole that will eventually appear in a final depressive stage (the complete

其次，她⽆法让⾃⼰摆脱这个观念：精神分裂的部分客体与整体关联，或者与 原初的整体关联，这个原初的整体更早就已经在最初的阶段中存在， 要么与最终会在 末尾的压抑阶段出现的整体关联。Partial objects hence appear to her to be derived Object).

from(preleves sur) global persons; not only are they destined to play a role in totalities aimed at integrating the ego, the object, and drives later in life, but they also constitute the original type of object relation between the ego, the mother, and the father.

部分客体因此在她看来源 ⾃于普遍的⼈。他们不仅注定了要扮演总体的⾓⾊，⽬标在于形成⾃我，客体以及⽣ 活中随之⽽来的驱⼒，⽽且他们也构成了⾃我，妈妈，爸爸之间的最初客体关系。 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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And in the final analysis that is where the crux of the matter lies. Partial objects unquestionably have a sufficient charge in and of themselves to blow up all of Oedipus and totally demolish its ridiculous claim to represent the unconscious, to triangulate the unconscious, to encompass the entire production of desire.

⽽且最终精神分析师是这个问题 的关键所在。 部分客体⽆疑有⾜够的弹药，只靠⾃⼰炸毁所有的俄狄浦斯结并且彻底 摧毁它的代表⽆意识，将⽆意识分成三⾓，促成整个欲望⽣产的断⾔。he question that thus arises here is not at all that of the relative importance of what might be called the pre-

oedipal in relation to Oedipus itself, since "pre-oedipal" still has a developmental or structural relationship to Oedipus. “ ” “ ” The question, rather, is that of the absolutely anoedipal nature of the production of desire. But because Melanie Klein insists on considering desire from the point of view of the whole, of global persons, and of complete objects—and also, perhaps,

她在那提出的问题因此根本不是相对重要的问题，关 于什么可能被称作有关俄狄浦斯结本⾝的 前俄狄浦斯 ，因为 前俄狄浦斯 依然与俄 狄浦斯结有⼀种发展的或结构的关系。 这个问题，确切说，是欲望⽣产绝对地反俄 狄浦斯的特性的问题。 because she is eager to avoid any sort of contretemps with the International Psycho-Analytic Association that bears above its door the inscription "Let no one enter here who does not believe in Oedipus"— she does not make use of partial objects to shatter the iron collar of Oedipus; ·

但是因为梅兰尼 克莱恩坚持从整体的观点，普遍个体的观点，完整客体的观 点之类来思考欲望，可能是因为她渴望避免与国际精神分析协会发⽣龃龉，在协会的 门上有这样的题词：“不信仰俄狄浦斯情结者不得⼊内” ——她并没有使⽤部分客体粉 碎俄狄浦斯的铁项圈。on the contrary, she uses them—or makes a pretense of using them —to water Oedipus down, to miniaturize it, to find it everywhere, to extend it to the very earliest years of life.相反，她使⽤它们—或⽤它们制造⼀个托辞—去稀释俄狄浦斯结， 将它细微化，使其四处可寻，将其拓展到⽣活的早期。 If we here choose the example of the analyst least prone to see everything in terms of Oedipus, we do so only in order to demonstrate what a forcing was necessary for her to make Oedipus the sole measure of desiring-production.

假如我们在此选择精神分析师最少地倾 向于根据俄狄浦斯观察事物的例⼦，我们这样做只是为了表明，她将俄狄浦斯结当做 欲望⽣产的唯⼀尺度，是多么迫不得已的⼀种压迫啊。 And naturally this is all the more true in the case of run-of-the-mill practitioners who no longer have the slightest notion of what the psychoanalytic "movement" is all about.⽽且，这⾃然是格外真实的，在⼀般的 从业医师的情况中，它们对精神分析的“运动”⼀⽆所知。 It is no longer a question of suggestion, but of sheer terrorism. Melanie Klein herself writes：不再是暗⽰的问题，⽽且 纯粹的恐怖主义。梅兰妮·克莱茵写道: "The first time Dick came to me ... he manifested no sort of affect when his nurse handed him over to me第⼀次迪克接近我时……当他的护 ⼠把他交给时，他没有表现出情绪反应. When I showed him the toys I had put ready, he looked at them without the faintest interest. I took a big train and put it beside a smaller one and called them 'Daddy-train' and 'Dick-train.' Thereupon he picked up the train I called

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当我把早已准备好的玩具向他展⽰ 时，他了⽆兴趣地看着它们。我拿⾛⼀辆⼤⽕⻋然后将它放在⼀辆较⼩的⽕⻋边上， 把它们取名为“爸爸—⽕⻋”和“迪克—⽕⻋”，他随即拾起“迪克”⽕⻋然后将它开到窗 户并且说“⻋站”。I explained: 'The station is mummy; Dick is going into mummy.' He left 'Dick' and made it roll to the window and said 'Station.'

the train, ran into the space between the outer and inner doors of the room, shutting himself in, saying 'dark,' and ran out again directly. He went through this performance several times. I explained to him: “ ” “ ”

我解释道： ⻋站是妈咪；迪克打算进⼊妈咪 。他离开⽕⻋，跑到房 间的内门与外门之间的地⽅，封闭⾃⼰，说 ⿊ ，然后⼜直接跑出去。他将这个节⽬ 排演好⼏遍，我同他解释：It is dark inside mummy. Dick is inside dark mummy.'

Meantime he picked up the train again, but soon ran back into the space between the doors. While I was saying that he was going into dark mummy, he said twice in a questioning way: 'Nurse?' . . . As his analysis progressed . . . Dick had also discovered the wash-basin as symbolizing the mother's body, and he displayed an extraordinary dread of being wetted with water." “ ” …… ……

妈妈⾥⾯是⿊的，迪克在⿊妈妈⾥。同时，它⼜拾起⽕⻋，不过⻢上跑回门之 间的地⽅。当我说他打算进⼊⿊妈妈⾥⾯，他以询问的⼝吻说了两遍： 护⼠ ？ 随着分析的发展 迪克同样发现了洗脸盆象征妈妈的⾝体，⽽且被⽔沾湿时他表现 出⼀种极端的恐惧。Say that it's Oedipus, or you'll get a slap in the face. The psychoanalyst no longer says to the patient: "Tell me a little bit about your desiring-machines, won't you?" Instead he screams: "Answer daddy-and-mommy when I speak to you!" Even Melanie Klein . “ ” “ —— ” . So the entire process of desiring-production is trampled underfoot and reduced to (rabuttu sur) parental images, laid out step by step in accordance with supposed pre-oedipal stages,totalized in Oedipus, and the logic of partial

说这是俄狄浦斯，不然你将挨⼀嘴巴 精神分析师不再会对病⼈这样说： 告诉我⼀些 关于你的欲望机器⽅⾯的东⻄吧。 作为替代，他⼤叫： 当我跟你谈话时，回答爸爸 妈妈！ 甚⾄梅兰尼 克莱茵也是如此。

因此整个欲望⽣产的过程被践踏在脚下⽽且被简化 成⽗⺟的照⽚，逐步地根据所谓的前俄狄浦斯情结阶段展开，根据俄狄浦斯结被总体 化，⽽且部分客体的逻辑被贬斥的⼀⽂不值。Oedipus thus becomes at this point the crucial premise in the logic of psychoanalysis.俄狄浦斯结因此在这点上成为精神分析的关 键的前提。For as we suspected at the very beginning, partial objects are only apparently derived from (preleves s ur) global persons;因为正如我们开始所猜测的，部分客体只是明 显地源于普遍的个⼈。 they are really produced by being drawn from (preleves sur) a flow or a nonpersonal hyle, with which they re-establish contact by connecting themselves to other partial objects.它们被真正地⽣产，通过被从⼀种流或⼀种⾮个⼈的原质中抽取，随 之，它们重新建⽴联系，通过将它们⾃⼰与其他部分客体连接。The unconscious is totally unaware of persons as such. Partial objects are not representations of parental figures or of the basic patterns of family relations⽆意识完全没有意识到个体本⾝。部分客体不 是⽗⺟形象或家庭关系的基本模式的表达; they are parts of desiring-machines, having to objects is thereby reduced to nothing.

do with a process and with relations of production that are both irreducible and prior to

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。它们是欲望机器的部分，必 须处理⼀个过程以及处理⽣产关系，这种关系既不可化约⼜先于任何可能被制造以符 合俄狄浦斯形象的东⻄。 anything that may be made to conform to the Oedipal figure

When the break between Freud and Jung is discussed, the modest and practical point of disagreement that marked the beginning of their differences is too often forgotten:

当弗洛伊 德与荣格之间的破裂被谈论，这种谦虚⽽务实的争论点经常被⼈们遗忘，这个争论点 表明他们分歧的开始。Jung remarked that in the process of transference the psychoanalyst frequently appeared in the guise of a devil, a god, or a sorcerer, and that the roles he assumed in the patient's eyes went far beyond any sort of parental images. 荣格评论道：在移情的过 程中，精神分析师经常以魔⿁，上帝，巫师的装扮出现，⽽且他这种在病⼈眼⾥被假 定的⾓⾊远远超过任何⽗⺟的形象。They eventually came to a total parting of the ways, yet Jung's initial reservation was a telling one. The same remark holds true of children's games. A child never confines himself to playing house, to playing only at being daddy-and-mommy

他们最终到了⼀个三岔路⼝，尽管荣格最初的 保留意⻅是有真知灼⻅的。相同的评论对⼩孩的游戏也适⽤。⼩孩从来不会把他⾃⼰ 关在游戏房⾥，只玩扮演爸爸——妈妈的游戏。He also plays at being a magician, a cowboy, a cop or a robber, a train, a little car. The train is not necessarily daddy, nor is the train station necessarily mommy. 他也玩扮演魔术师，⽜仔，警察或强盗，⽕⻋或⼩汽⻋ 的游戏。⽕⻋未必就是爸爸，⽕⻋站也不就是妈妈。The problem has to do not with the sexual nature of desiring-machines, but with the family nature of this sexuality. Admittedly, once the child has grown up, he finds himself deeply involved in social relations that are no longer familial relations.

必须处理的问题不是欲望机器的性本质，⽽是这种性征的家庭 本质。诚然，⼀旦⼩孩⻓⼤，他发现⾃⼰深深地卷⼊不再是家庭关系的社会关系中。

But since these relations supposedly come into being at a later stage in life, there are only two possible ways in which this can be explained: it must be granted either that sexuality is sublimated or neutralized in and through social (and metaphysical) relations, in the form of an analytic “afterward"; “ ” or else that these relations bring into play a nonsexual energy, for which sexuality has merely served as the symbol of an anagogical "beyond."

但是既然这些关系据说在⽣活的后期形成，只有两种解释这⼀ 点的⽅式：必须保证性欲得到升华或通过社会关系被抵消，以精神分析的 后来 的形 式。 不然这些关系发挥⼀种中性的能量，因此，性欲已经只是充当⼀种神秘“彼岸”的象 征。 It was their disagreement on this particular point that eventually

正是他们在这个特殊点上的分歧最

made the break between Freud and Jung irreconcilable. Yet at the same time the two of them continued to share the belief that the libido cannot invest a social or metaphysical field without some sort of mediation. This is not the case, however. Let us consider a child at play,

终使得弗洛伊德与格荣之间的破裂难以弥合。

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然⽽与此同时 他们共有⼀个信念：⼒⽐多不借助媒介的情况下⽆法对社会或形⽽上学的领域进⾏投 资。然⽽，事实并⾮如此，让我们思考⼀个游戏的⼩孩，或⼀个⼩孩爬着探索它居住 的房⼦⾥的不同房间。He looks intently at an electrical outlet, he moves his body about like a machine, he uses one of his legs as though it were an oar, he goes into the kitchen, into the study, he runs toy cars back and forth.他⽬不转睛地盯着电插座， 他像机器⼀样移动 ⾝体，他的腿像船桨⼀样划动，他进去厨房，进⼊书房，他将玩具汽⻋前后开动。It is or a child crawling about exploring the various rooms of the house he lives in.

obvious that his parents are present all this time, and that the child would have nothing were it not for them. But that is not the real matter at issue. The matter at issue is to find out whether everything he touches is experienced as a representative of his parents.

很明显他⽗ ⺟这段时间都在场，⼩孩得不到任何不属于他们的东⻄。不过那不是真正需要解决的 问题。需要解决的问题是确定是否他接触的每样东⻄都被体验为他⽗⺟的代表。Ever

since birth his crib, his mother's breast, her nipple, his bowel movements are desiringmachines connected to parts of his body. It seems to us self-contradictory to maintain, on the one hand, that the child lives among partial objects, and that on the other hand he conceives of these partial objects as being his parents, or even different parts of his parents' bodies.

打 他从婴⼉床出⽣以来，他⺟亲的乳房，她的乳头，他的排便都是连接他⾝体的部分的 欲望机器。在我们看来是⾃相⽭盾，⼀⽅⾯，⼩孩⽣活在部分客体之间，另⼀⽅⾯， 他将这些客体构想为他⽗⺟的存在，或甚⾄是他⽗⺟⾝体的不同部分。Strictly speaking, it is not true that a baby experiences his mother's breast as a separate part of her

body. It exists, rather, as a part of a desiring-machine connected to the baby's mouth, and is experienced as an object providing a nonpersonal flow of milk, be it copious or scanty.

严格 来说，婴⼉将她⺟亲的乳房体验为独⽴于她⾝体的⼀部分，这是不对的。它存在，确 切的说，作为欲望机器的⼀部分与婴⼉的嘴相连接，⽽且被体验为⼀种提供⽆归属的 奶流的客体，它变得丰富或贫乏。A desiring-machine and a partial object do not represent anything, A partial object is not representative, even though it admittedly serves as a basis of relations and as a means of assigning agents a place and a function; 欲望机器与部分客体不 代表任何东⻄，部分客体不是代表性的，尽管它充当关系的基础并且充当给代理指派 位置和功能的⼿段。but these agents are not persons, any more than these relations are intersubjective. They are relations of production as such, and agents of production and antiproduction. 但是这些代理不是个⼈，这些关系仅是主体间的。它们是⽣产关系本 ⾝，⽽且是⽣产与反⽣产的代理。Ray Bradbury demonstrates this very well when he describes the nursery as a place where desiring-production and group fantasy occur, as a place where the only connection is that between partial objects and agents.The small child lives with his family around the clock; .

雷 布莱伯利很好地显⽰了这⼀点，当他将幼⼉园 描述为欲望⽣产与团体幻想发⽣的场所，描述为其中唯⼀的联系只是部分客体与代理 之间的联系的场所。⼩孩与他的家⼈不分昼夜地⽣活在⼀起。but within the bosom of

this family, and from the very first days of his life, he immediately begins having an amazing

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nonfamilial experience that psychoanalysis has completely failed to take into account. Lindner's painting attracts our attention once again.

不过是在他家⼈的乳房中，⽽且⾃他年 幼的时，他就开始拥有奇特的⾮家庭体验，精神分析完全忽视了这种体验。林德纳的 绘画再次吸引我们的⽬光。 It is not a question of denying the vital importance of parents or the love attachment of children to their mothers and fathers. It is a question of knowing what the place and the function of parents are within desiring-production, rather than doing the opposite and forcing the entire interplay of desiring-machines to fit within (rabattre tout le jeu des machines

问题不是要否认他⽗⺟的基本重要性和连 接⼩孩与⽗⺟的爱。 问题在于知道⽗⺟在欲望机器中所处的位置和功能，⽽不是做相 反的事情，并且迫使整个欲望机器的相互作⽤适应约束性的俄狄浦斯符码。How does desirantes dans) the restricted code of Oedipus.

the child first come to define the places and the functions that the parents are going to occupy as special agents, closely related to other agents? From the very beginning Oedipus exists in one form and one form only: open in all directions to a social field, to a field of production directly invested by libido.

⼩孩如何⾸先去定义这种空间与功能，在其中⽗⺟将充当特 殊代理，与其他代理紧密联系？从⼀开始，俄狄浦斯结仅以此种⽅式存在：对社会领 域全⾯开放，对直接地被⼒⽐多投资的⽣产领域全⾯开放。 It would seem obvious that parents indeed make their appearance on the recording surface of desiring-production. But this is in fact the crux of the entire Oedipal problem: What are the precise forces that cause the Oedipal triangulation to close up?

似乎很明显，⽗⺟确实使⾃⼰的容貌在欲望机器的 表明上得以形成。不过这事实上是整个俄狄浦斯问题的核⼼：是什么⼒量造成俄狄浦 斯三⾓闭合？Under what conditions does this triangulation divert desire so that it flows across a surface within a narrow channel that is not a natural conformation of this surface? How does it form a type of inscription for experiences and the workings of mechanisms that

在何种条件下，这个三⾓转化欲望以便它流经狭 窄通道内的表⾯，这个通道不是表⾯的⾃然形态？它如何形成⼀种体验的铭写以及在 所有⽅向远远超出它的机制的运作？It is in this sense and this sense only that the child extend far beyond it in every direction?

relates the breast as a partial object to the person of his mother, and constantly watches the expression on his mother's face. The word "relate" in this case does not designate a natural productive relationship, but rather a relation in the sense of a report or an account, an inscription within the over-all process of inscription, within the Numen

在且仅在这个意义 上，把作为部分客体的乳房与他妈妈联系起来，⽽且⼀直盯着他妈妈的脸看。在这个 例⼦中，“联系”这个词并不指⼀种⽣产关系，⽽是⼀种传达或描述的意义上的关系， ⼀种内在于铭写的整个过程的铭写，⼀种内在于精神的铭写。 From his very earliest

infancy, the child has a wide-ranging life of desire—a whole set of nonfamilial relations with the objects and the machines of desire—that is not related to the parents from the point of view of immediate production, but that is ascribed to them (with either love or hatred) from the point of view of the recording of the process, and in accordance with the very special

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conditions of this recording, including the effect of these conditions upon the process itself (feedback) — —

。在他的婴⼉时期，⼩孩拥有⼴泛的欲望⽣活 ⼀整套的与客体和欲望机器 的⾮家庭关系 从直接的⽣产的观点看，欲望的⽣活与⽗⺟⽆关，但是从⽣产的记录 的观点看，它被归因于他们，⽽且依据记录的特殊条件，包含了这些⽣产过程本⾝的 条件的影响。（反馈）。 It is amid partial objects and within the nonfamilial relations of desiring-production that the child lives his life and ponders what it means to live, even though the question must be "related" to his parents

它处于部分客体 之间⽽且在欲望⽣产的⾮家庭关系内，⼩孩过他的⽣活并且思考⽣活意味着什么，虽 然答案肯定与他⽗⺟“有关”⽽且这种唯⼀可能的不确定答案必定在家庭关系中被找 到。"I remember that ever since I was eight years old, and even before that, I always and the only possible tentative answer must be sought in family relations.

wondered who I was, what I was, and why I was alive; I remember that at the age of six, on a house on the Boulevard de la Blancarde in Marseilles (number 29, to be precise), just as I was eating my afternoon snack—a chocolate bar that a certain woman known as my mother gave me—I asked myself what it meant to exist, to be alive, what it meant to be conscious of oneself breathing, and I remember that I wanted to inhale myself in order to prove that I was alive and to see if I liked being alive, and if so why." …… 29 ——

我记得⾃从我⼋岁⼤，甚⾄更早，我 经常疑惑于我是谁，我是什么，我为什么活着；我记得六岁时，在⻢赛 ⼤道的⼀ 栋房⼦⾥（ 号，准确的说），正当我享受午间⼩吃时 某个被称为我⺟亲的⼈给 我的巧克⼒棒——我询问我⾃⼰，存在意味什么，活着意味什么，意识到⾃⼰的呼吸 意味什么，我记得我想⼤⼝呼吸以证明我活着，⽽且想搞清楚我是否想活着，⽽如果 是这样的话，⼜是为什么？That is the crucial point: a question occurs to the child that will

perhaps be "related" to the woman known as mommy, but that is not formulated in terms of her, but rather produced within the interplay of desiring-machines—at the level, for example, of the mouth-air machine or the tasting-machine: What does it mean to be alive? What does it mean to breathe? What am I? What sort of thing is this breathing-machine on my body without organs?

这是关键之处：⼀个发⽣在⼩孩⾝上的问题可能与被称为是妈咪的⼈有 关，但是这个问题并没有⽤她的话得到阐述，⽽是在欲望机器的相互作⽤中被⽣产， ——在这个层次上，⽐如嘴—空⽓机器或品尝机器：活着意味着什么？呼吸意味着什 么？我⽆器官⾝体上的呼吸机器⼜是什么？ The child is a metaphysical being. As in the case of the Cartesian cogito, parents have nothing to do with these questions. And we are guilty of an error when we confuse the fact that this question is "related" to the parents, in the sense of being recounted or communicated to them, with the notion that it is "related" to them in the sense of a fundamental connection with them.

⼩孩是⼀种形⽽上学的主体，正如笛卡尔的我思的情况下，⽗⺟与这些问题 没多⼤关系。⽽且我们为这个错误⽽感到内疚，当我们混淆了这个问题与⽗⺟有关联 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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的这个事实，在被讲述或传达给他们的意义上，伴随这个观念，它与他们有关，在⼀ 种与他们的基本关系的意义上。By boxing the life of the child up within the Oedipus

complex, by making familial relations the universalmediation of childhood, we cannot help but fail to understand the production of the unconscious itself, and the collective mechanisms that have an immediate bearing on the unconscious —— : in particular, the entire interplay between primal psychic repression, the desiring-machines, and the body without organs. For the unconscious is an orphan, and produces itself within the identity of nature and man

：通过将⼩孩的⽣活封闭在俄狄浦斯结 中， 通过通过制造家庭的关系 童年的普遍中介，我们不禁要但是失败于去理解⽆ 意识⾃⾝的⽣产，和直接作对⽆意识施加作⽤的共同机制 。尤其是，这种原初的精神压抑，欲望机器和⽆器官的⾝体之间的相互作⽤。因 为⽆意识是孤⼉，⽽且在⼈与⾃然的⾝份中⽣产⾃⾝。 The autoproduc-tion of the

unconscious suddenly became evident when the subject of the Cartesian cogito realized that it had no parents, when the socialist thinker discovered the unity of man and nature within the process of production, and when the cycle discovers its independence from an indefinite parental regression. To quote Artaud once again: "I got no/papamummy."

这种⽆意识的⾃动 ⽣产突然变得明朗，当笛卡尔我思主体意识到它没有⽗⺟，当社会主义思想家在⽣产 过程中发现⼈与⾃然的联合，⽽且当循环从⼀种⽆限制的向⽗⺟退⾏中发现它的独⽴ 性。再次引⽤阿尔托：“我没有爸爸妈妈。” We have seen how a confusion arose between the two meanings of "process": process as the metaphysical production of the demoniacal within nature, and process as social production of desiring-machines

within history. Neither social relations nor metaphysical relations constitute an "afterward" or a "beyond." “ ”

我们已经看到何种混淆在这两种 过程 的含义中被产⽣：过程作为⾃然中 的精神错乱者的形⽽上学的⽣产，⽽且过程作为内在于历史的欲望机器的社会⽣产。 社会关系和形⽽上学的关系都没有构成⼀种“将来”或“彼岸”。The role of such relations must be recognized in all psychopathological processes, and their importance will be all the greater when we are dealing with psychotic syndromes that would appear to be the most animal-like and the most desocialized. It is in the child's very first days of life, in the most elementary behavior patterns of the suckling babe, that these relations with partial objects, with the agents of production, with the factors of antiproduction are woven, in accordance with the laws of desiring-production as a whole.

这种关系的⾓⾊必须在所有的精神病理学 的过程中被认识，⽽且它们将变得更加重要，当我们处理精神综合症时，它好像是最 动物般的⽽且最脱离社会的。正是在⼩孩的早期⽣活中，在未断奶的婴⼉的最初级的 ⾏为模式中，这些与部分客体的关系，与⽣产代理的关系，与编排着的反⽣产因素的 关系，依据作为整体的欲望⽣产的律法。By failing from the beginning to see what the

precise nature of this desiring-production is, and how, under what conditions, and in response to what pressures, the Oedipal triangulation plays a role in the recording of the process, we

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find ourselves trapped in the net of a diffuse, generalized oedipalism that radically distorts the life of the child and his later development, the neurotic and psychotic problems of the adult, and sexuality as a whole.

由于从⼀开始就没有理解欲望⽣产的本质是什么，是如何，处 于何种条件下，以及回应何种压⼒，在过程的记录中俄狄浦斯三⾓发挥作⽤，我们发 现⾃⼰陷于⼀个四散的⽹络中，普遍的俄狄浦斯主义激烈地扭曲了⼩孩的⽣活以及他 今后的发展，年轻⼈的神经症和精神病问题，以及作为整体的性征。Let us keep D.H. Lawrence's reaction to psychoanalysis in mind, and never forget it. In Lawrence's case, at least, his reservations with regard to psychoanalysis did not stem from terror at having discovered what real sexuality was. D.H

让我们将 劳伦斯关于精神分析的态度牢记在⼼， 永远不要忘了他。在劳伦斯那，⾄少，他关于精神分析的保留意⻅并不是源于害怕已 经发现真正的性欲是什么。But he had the impression—the purely instinctive impression— that psychoanalysis was shutting sexuality up in a bizarre sort of box painted with bourgeois motifs, in a kind of rather repugnant artifical triangle, thereby stifling the whole of sexuality as production of desire so as to recast it along entirely different lines, making of it a "dirty little secret," the dirty little family secret, a private theater rather than the fantastic factory of Nature and Production. — —

但是他有这种印象 这种纯粹直觉的印象 精神分析将性欲封闭 在绘有资产阶级图案的奇怪盒⼦⾥，封闭在⼀种相当⽭盾的⼈⼯三⾓⾥，因此压制作 为欲望⽣产的全部性欲，以便于沿着完全不同的路线重铸它，使它变成“肮脏的⼩秘 密”，变成肮脏的家庭⼩秘密，变成私⼈剧场⽽不是⾃然与⽣产的幻想⼯⼚。Lawrence had the impression that sexuality possessed more power or more potentiality than that. And though psychoanalysis may perhaps have managed to "disinfect the dirty little secret," the dreary, dirty little secret of Oedipus-the-modern-tyrant benefited very little from having been thus disinfected “ ”

。劳伦斯有这种印象：性欲⽐之拥有更多的⼒量和潜能。⽽且虽然精神 分析可能设法 净化这个肮脏的⼩秘密 ，这种枯燥的，肮脏的俄狄浦斯的现代暴君的 ⼩秘密从这样的净化中没有得到多少好处。 Is it possible that, by taking the path that it has, psychoanalysis is reviving an age-old tendency to humble us, to demean us, and to make us feel guilty? Foucault has noted that the relationship between madness and the family can be traced back in large part to a development that affected the whole of bourgeois society in the nineteenth century

：是否有 可能，通过采取它已经采取的路径，精神分析正在复兴⼀场古⽼的潮流来羞辱我们， 贬低我们，并且使我们感到内疚？福柯已经注意到疯癫与家庭的关系可以被很⼤程度 上追溯到⼀种发展，这种发展在⼗九世纪影响了整个资产阶级社会: the family was

entrusted with functions that became the measuring rod of the responsibility of its members and their possible guilt. Insofar as psychoanalysis cloaks insanity in the mantle of a "parental complex," and regards the patterns of self-punishment resulting from Oedipus as a confession of guilt, its theories are not at all radical or innovative. “ ”

家庭被委托给变成它的成员的责任 以及他们的可能罪疚的测量标尺的功能。只要精神分析⽤ ⽗⺟情结 的幌⼦掩饰精神 错乱，并且将起因于俄狄浦斯的⾃我惩罚模式视为⼀种悔罪，它的理论⼀点也不激进 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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或创新。On the contrary: it is completing the task begun by nineteenth-century psychology, namely, to develop a moralized, familial discourse of mental pathology, linking madness to the "half-real, half-imaginary dialectic of the Family," deciphering within it "the unending attempt to murder the father," "the dull thud of instincts hammering at the solidity of the family as an institution and at its most archaic symbols."

相反：它正在完成这个任务，从 19世纪的⼼理学开始，也就是说，发展⼀种道德的，家庭的精神病理学论述，将疯狂 与“半实在，半想象的家庭辩证法”联系起来，解释内在于它的“⽆尽的弑⽗企图”，“这 种沉闷的本能的重击敲打作为⼀种机构的家庭的稳固性⽽且捶击它最古⽼的象 征。”Hence, instead of participating in an undertaking that will bring about genuine liberation, psychoanalysis is taking part in the work of bourgeois repression at its most farreaching level, that is to say, keeping European humanity harnessed to the yoke of daddymommy and making no effort to do away with this problem once and for all.

因此，替代参 加⼀项会引发真正⾃由的事业，精神分析在它的最⼴泛的层次上参加了资产阶级的压 抑⼯作，也就是说，将欧洲⼈性套上爸爸妈妈的重轭，并且不花⼀点⼒⽓在⼀劳永逸 地解决这个问题上⾯。 精神分析与家庭主义：神圣家庭 PSYCHOANALYSIS AND FAMILIALISM: THE HOLY FAMILY

俄狄浦斯的帝国主义 1 The Imperialism of Oedipus Oedipus restrained is the figure of the daddy-mommy-me triangle, the familial constellation in person. But when psychoanalysis makes of Oedipus its dogma, it is not unaware of the existence of relations said to be pre-oedipal in the child, exo-oedipal in the psychotic, paraoedipal in others. — —

俄狄浦斯的抑制是爸爸 妈妈 我三⾓的标志，这种个⼈⾝上的情意 丛。但是当精神分析使俄狄浦斯成为它的教条时，它并⾮没有察觉到据称⼩孩的前俄 狄浦斯，精神病⼈的外俄狄浦斯，其他⼈的反俄狄浦斯的关系存在。The function of Oedipus as dogma, or as the "nuclear complex," is inseparable from a forcing by which the psychoanalyst as theoretician elevates himself to the conception of a generalized Oedipus. 俄 狄浦斯的功能作为教条，或作为“未知情结”，⽆法与⼀种⼒量分离，通过这种⼒量， 作为理论家的精神分析师将他⾃⾝提升⾄⼀种普遍的俄狄浦斯概念。On the one hand,

for each subject of either sex, he takes into consideration an intensive series of instincts, affects, and relations that link the normal and positive form of the complex to its inverse or negative form :a standard model Oedipus, such as Freud presents in The Ego and the Id, which makes it possible to connect the pre-Oedipal phases with the negative complex when this seems called for. On the other hand, he takes into consideration the coexistence in extension of the subjects

另⼀⽅⾯，对于⼀切男⼥性别的主体，他考虑到⼀系列强化的本能，情 状以及将情结的正常与积极的形式和它的相反的或消极的形式连接起来的关系

⼀种标准的俄狄浦斯模型，⽐如弗洛伊德在 《⾃我与本我》中提出的，必要时，它将前俄狄浦斯与这种消极情结连接起来。另⼀ themselves and their multiple interactions:

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⽅⾯，他考虑到它们⾃⾝中的主体扩展与它们的众多相互作⽤的共存。a group

Oedipus that brings together relatives, descendants, and ascendants. (It is in this manner that the schizophrenic's visible resistance to oedipalization, the obvious absence of the Oedipal link, can be obscured in a grandparental constellation, either because an accumulation of three generations is deemed necessary in order to produce a psychotic, or because an even more direct mechanism of intervention by the grandparents in the psychosis is discovered, and Oedipuses of Oedipus are constituted, to the second power: neurosis, that's father-mother,

⼀个俄狄浦斯群组将亲属，后裔，祖先聚集起来（精神分 裂者正是以这种⽅式公开抵抗俄狄浦斯化，这种俄狄浦斯纽带的明显缺场，可能在祖 ⽗⺟的情意丛中变得黯淡，既不是因为⼀种三代的积累是必要的，为了产⽣⼀个精神 分裂者，也不是因为⼀种甚⾄更加直接的经由祖⽗⺟的调停机制在精神病中被发现， ⽽且俄狄浦斯的俄狄浦斯被构成，达到了第⼆种⼒量：神经症：那是爸爸—妈妈，但 是祖⺟，那是精神病）。Finally, the distinction between the Imaginary* and the but grandma, that's psychosis.)

Symbolic* permits the emergence of an Oedipal structure as a system of positions and functions that do not conform to the variable figure of those who come to occupy them in a

given social or pathological formation: a structural Oedipus (3 + 1) that does not conform to a triangle, but performs all the possible triangulations by distributing in a given domain desire, its object, and the law.

最终，想象界与象征界的划分允许作为位置和功能的系统的俄狄 浦斯结构的出现，它并不符合这些前来以⼀种给定的社会或病理的结构占有它们的⼈ 的变动形象：⼀种结构的俄狄浦斯（3+1）不遵从三⾓，⽽是遵循所有可能的三⾓，这 种三⾓在给定领域的欲望，它的客体，以及法律中被分配。 法语版 60 “俄狄浦斯的限定是⼀个包含着爸爸-妈妈-我的三⾓模型，它是家族的⼈格化的凝聚。 但当精神分析构筑这个教条的时候，它并没有忽略在⼉童中存在着的那些前俄狄浦斯 式（pre-œdipiennes）的关系，在精神病中存在着的那些外向型-俄狄浦斯（exoœdipiennes）式关系以及在其他⼈中存在着的“类-俄狄浦斯”（para- œdipiennes）式的 关系。俄狄浦斯的功能，作为⼀种教条，或者作为“复杂的原⼦核”，与⼀种强制⽆法 分割，通过这种强制，精神分析的理论家们⾃我提升为⼀个普遍化的俄狄浦斯的概 念。⼀⽅⾯，他为每⼀个性别的主体设想了⼀系列的冲动、情感以及关系，它们以其 颠倒的、否定的形式构筑了⼀个复杂体中正常的、肯定性的形式：俄狄浦斯的系列， 正如弗洛伊德在其《⾃我与本我》（le Moi et le ça）中指出的那样，它可以将前俄狄 浦斯的阶段整合⼊这个否定性的复杂体当中来。另⼀⽅⾯，它还思考着主体⾃⾝在平 ⾏意义上的共在，以及他们之间的多样性的相互关联：群体中的俄狄浦斯，它整合亲 属关系，直系亲属，直系尊亲属（这正是精神分裂者对抗俄狄浦斯化倾向的关键所 在，在与祖⽗⺟的凝聚[constellation]中，并不存在着俄狄浦斯的联结。” （德勒兹与加塔利在《反-俄狄浦斯》中主要完成两个⼯作：第⼀，批判精神分析，指 认精神分析与资本主义之间的共谋关系；其⼆，构筑精神分裂分析，以便⽤以拆解、 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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抵抗精神分析的理论路径。 在《反-俄狄浦斯》的第⼆章，题⽬叫做《精神分析与家族主义：神圣家族》，它将家 庭作为构筑精神分析理论的主要阵地，从⽽将批判⽭头直指家庭的三元结构及其构筑 的⽆意识结构。精神分析理论在今天之所以能变成了资本主义建构⾃⾝合法性的共谋 者和帮凶，其根本的原因就在于建构了⼀个叫做俄狄浦斯情结的意识形态帝国： 俄狄浦斯情结是⼀种意识形态：它有固定的分析模型：爸爸-妈妈-我。这⼀模型是武 断的，它以家庭的构成模型为基点来推演⼈的⽆意识结构。在这⼀结构当中，原本作 为⼀个神话叙事的俄狄浦斯变成了⼈⽆法逃避的宿命。但这⼀宿命不过是精神分析为 欲望的⽣成机制所编造的⼀个谎⾔。叙事⾃⾝就是⼀个神话。语⾔结构主义进⼊20世 纪以来，这⼀点便被越来越清晰地揭⽰出来。但弗洛伊德的精神分析却固守着这⼀ 点：欲望被视为⼀种禁忌了⼀个固定的⼈格化的⾝份认同：因为⼉⼦不能对⺟亲产⽣ 欲望，更并不能因此⽽杀⽗娶⺟，因此⽗亲-⺟亲-⼉⼦之间的⼈格关系就被完全地确 定了下来。并构筑了某种强制性。我不能是⼉⼦，同时是⽗亲，同时是⺟亲。我只能 在爸爸-妈妈-我的三⾓架构中找寻到⾃⼰的位置。 但拉康的思想显然为突破这⼀结构提供了契机。他对语⾔学的运⽤，将能指的漂浮性 带⼊到能指、所指与指涉物之间的关系当中。从⽽使其构筑的符码成为了⼀个开放的 体系。能指在能指链上的飘逸将彻底改变原有的秩序。正如拉康在《被窃的信》⾥所 表明的那样：信成为了⼀个飘逸的能指，在王后、国王与⼤⾂之间所实现的飘逸，最 终改变了他们之间权⼒与控制的关系。信的内容究竟是否涉及到权⼒与控制的关系， 其实从来都不重要，重要的是信因为被窃取，被替换，被找回，并在被找回的时候再 次被替换的⽅式，将原有的权⼒关系彻底结构了：王后看着⼤⾂把信替换，意味着⼤ ⾂构成了对王后控制的形成，⽽王后派⼈找到信，并对信做了重新的替换，则⼜⼀次 重新获得权⼒。在这⾥权⼒的象征物——信所具有的漂浮性成为了⼀种解构的⼒量， ⼀种离散⼒，让能指的⼒量远远⼤于所指，它可以改变整个阐释系统的发展模型。如 果我们将这⼀语境置换到对俄狄浦斯情结的分析当中，那么拉康的思想的确对于攻破 俄狄浦斯的意识形态有所贡献。对漂浮能指的强调会让任何的固定结构趋于消解。俄 狄浦斯的三⾓模型的固定性与强制性也注定会被某⼀种漂浮能指所攻破。德勒兹与加 塔利正是在这⼀意义上构成了对拉康思想的继承。 但在这种继承当中，我们同样看到了⼀种延展性的批判。德勒兹与加塔利将其对拉康 思想的不彻底性的批判以隐蔽的⽅式展现了出来。） It is certain that the two preceding modes of generalization attain their full scope only in structural interpretation. Structural interpretation makes Oedipus into a kind of universal Catholic symbol, beyond all the imaginary modalities.

⽆疑，上述两种概括模式只有在结 构的阐述中才获得了它们的全部视野。结构阐述使得俄狄浦斯成为⼀种普遍的天主教 象征，超越了所有想象的特性。It makes Oedipus into a referential axis not only for the 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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pre-oedipal phases, but also for the para-oedipal varieties, and the exo-oedipal phenomena. The notion of "foreclosure," for example, seems to indicate a specifically structural deficiency, by means of which the schizophrenic is of course repositioned on the Oedipal axis, set back into the Oedipal orbit in the perspective, for example, of the three generations, where the mother was not able to posit her desire toward her own father, nor the son, consequently, toward the mother. One of Lacan's disciples writes: we are going to consider "the means by which the Oedipal organization plays a role in psychoses; next, what the forms of psychotic pregenitality are and how they are able to maintain the Oedipal reference." “

他使得俄狄浦斯成为参照轴，不仅适⽤于前俄狄浦斯阶 段，也适⽤于反俄狄浦斯多样性，以及外俄狄浦斯现象。 拉康的⼀位弟⼦写道： 我们打算思考 通过这种⽅式俄 狄浦斯的组织在精神病起某种作⽤；精神⼈的前性期的形式是什么以及他们如何能够 保持这种俄狄浦斯参照。”Our preceding criticism of Oedipus therefore risks being judged totally superficial and petty, as if it applied solely to an imaginary Oedipus and aimed at the role of parental figures, without at all penetrating the structure and its order of symbolic positions and functions

。我们前述的俄狄浦斯批判因此有被认为是肤浅琐碎的⻛险，好 像它仅仅被⽤于⼀种想象的俄狄浦斯⽽且⽬标在于⽗⺟形象的⾓⾊，根本没有渗透这 个结构以及它的象征位置与功能的秩序。 For us, however, the problem is one of knowing if, indeed, that is where the difference enters in. Wouldn't the real difference be between Oedipus, structural as well as imaginary, and something else that all the Oedipuses crush and repress:

⽆论如何，对于我们来说，问题 是⼀种认识是否确实是差异介⼊之处。不想要俄狄浦斯，结构和想象，或其它所有俄 狄浦斯粉碎与压抑的事物之间的真实差异：desiring-production—the machines of desire that no longer allow themselves to be reduced to the structure any more than to persons, and that constitute the Real in itself, beyond or beneath the Symbolic as well as the Imaginary? We in no way claim to be taking up an endeavor such as Malinowski's, showing that the figures vary according to the social form under consideration.

欲望⽣产，这种欲望机器不 再允许它们⾃⼰被化简为个⼈结构，并且构成了⾃⾝中的真实，外在于想象界与象征 界？我们决不声称着⼿⻢利诺夫斯基的事业，表明这种形象根据研究中的社会形态⽽ 变化。We even believe what we are told when Oedipus is presented as a kind of invariant. But the question is altogether different:我们甚⾄相信我们被告知在何时俄狄浦斯被呈现 作为⼀种不变式。但是问题是全然不同的： is there an equivalence between the productions of the unconscious and this invariant—between the desiring-machines and the Oedipal structure? Or rather, does not the invariant merely express the history of a long mistake, throughout all its variations and modalities; the strain of an endless repression?

⽆意 识的⽣产与这个不变式之间，欲望机器与俄狄浦斯结构之间存在着对等吗？不如说， 这种不变式只是表现了⼀种漫⻓错误的历史，贯穿了它的所有形态变化；⼀种⽆尽压 抑下的焦虑？What we are calling into question is the frantic Oedipalization to which psychoanalysis devotes itself, practically and theoretically, with the combined resources of

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我们对之表⽰反对的是精神分析师将它⾃⼰献⾝于理论与实践上的 疯狂俄狄浦斯化，⽤意象和结构的共同资源。And despite some fine books by certain image and structure.

disciples of Lacan, we wonder if Lacan's thought really goes in this direction. Is it merely a matter of oedipalizing even the schizo? Or is it a question of something else, and even the contrary?

尽管⼀些书是拉康的某些弟⼦写的，我们猜疑拉康的思考是否真的在往这个 ⽅向⾛。它难道仅是甚⾄对精神分裂者进⾏俄狄浦斯化的问题？或者它是别的完全相 反的问题？* Wouldn't it be better to schizophrenize—to schizophrenize the domain of the unconscious as well as the sociohistorical domain, so as to shatter the iron collar of Oedipus and rediscover everywhere the force of desiring-production; 去将⽆意识领域和社会历史领 域精神分裂化，以便粉碎俄狄浦斯的铁项圈并且重新发现欲望⽣产的⼒量的⼀切处所 不是更好吗？to renew, on the level of the Real, the tie between the analytic machine, desire, and production? For the unconscious itself is no more structural than personal, it does not symbolize any more than it imagines or represents; it engineers, it is machinic. Neither imaginary nor symbolic, it is the

在实在界的层次上，去重建精神分 析机器，欲望与⽣产的扭结？因为⽆意识本⾝既不是结构的也不是个体的。它既不象 征也不是想象或表⽰；它创制，它是技⼯。既不是想象界，也⾮象征界，它是实在界 本⾝，这种“不可能之真”和它的⽣产。 Real in itself, the "impossible real" and its production.

But what is this long history, if we consider it only during the period of

但是这段漫 ⻓的历史是什么，假如我们只在精神分析的时代思考它？它并未在没有怀疑，迂回， 悔恨的情况下发⽣。Laplanche and Pontalis note that Freud "discovers" the Oedipus psychoanalysis? It does not take place without doubts, detours, and repentances.

complex in 1897 in the course of his self-analysis, but that he doesn't give a generalized theoretical form to it until 1923, in The Ego and the I d, and that, between these two formulations, Oedipus leads a more or less marginal existence, "confined for example to a separate chapter on object-choice at puberty (Three Essays), or to a chapter on typical dreams (The Interpretation of Dreams).” 1897

拉普朗什和旁塔利斯注意到弗洛伊德在 年的⾃我分 析中“发现了”俄狄浦斯结，但是直到1923年都没有赋予它普遍的理论形式，在⾃我与 本我中，⽽且，在这两种阐释之间，俄狄浦斯导致⼀种或多或少边缘的存在，“⽐如关 于⻘春期的客体选择问题的独⽴章节（三篇⽂章），或者关于典型的梦的章节（梦的 解析）。”They say that this is because a certain abandonment by Freud of the theory of traumatism

and seduction leads not to a univocal determination of Oedipus, but to the description as well of a spontaneous infantile sexuality of an endogenous nature.

他们说那是因为弗洛伊德放弃 的某⼀创伤与引诱的理论并没有得出俄狄浦斯的单⼀结论， ⽽是导致了⼀种关于内源 性的⾃发幼稚性态的描述。It is as if "Freud never managed to articulate the interrelations of Oedipus and infantile sexuality," the latter referring to a biological reality of development,

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the former to a psychic fantasy reality. Oedipus is what all but got lost "for the sake of a biological realism." “ ” “ ”

似乎 弗洛伊德从未想去表达这种俄狄浦斯和幼稚形态的相互关 系 ，后者涉及到⼀种发育的⽣物学现实，前者涉及到⼀种⼼灵幻想的现实。俄狄浦斯 总是完整但错失的东⻄。 出于⽣物学现实主义的缘故 But is it correct to present things in this way? Did the imperialism of Oedipus require only the renunciation of biological realism? Or wasn't something else sacrificed to Oedipus, something infinitely stronger? For what Freud and the first analysts discover is the domain of free syntheses where everything is possible:

但是，以此种⽅式呈现事物是否正确？俄狄 浦斯的帝国主义仅只要求⽣物现实主义的放弃？或者难道不是别的什么东⻄被献祭给 俄狄浦斯？因为弗洛伊德与第⼀位分析师发现的东⻄是⾃由综合的领域，在哪⾥，⼀ 切皆有可能。endless connections,nonexclusive disjunctions, nonspecific conjunctions, partial objects and flows. The desiring-machines pound away and throb in the depths of the unconscious: Irma's injection, the Wolf Man's ticktock, Anna's coughing machine, and also all the explanatory apparatuses set into motion by Freud, all those neurobiologico-desiringmachines.

持续的连接，⾮排他的析取，⾮独特的接合，部分客体与流。欲望机器在⽆ 意识的深处轰鸣：艾玛的内投，狼⼈的滴答声，安娜的咳嗽机器，以及弗洛伊德开动 的所有诠释装置，所有的⽣物神经——欲望机器。And the discovery of the productive unconscious has what appear to be two correlates: on the one hand, the direct confrontation between desiring-production and social production, between symptomological and collective formations, given their identical nature and their differing regimes;

⽽且⽣产性的⽆意识的 发现拥有似乎是两种相互关联的东⻄：⼀⽅⾯是欲望机器与社会机器的对⽴，症状学 与集体结构的对⽴，规定了它们的相同的性质与它们的不同体制。and on the other hand, the repression that the social machine exercises on desiring-machines, and the relationship of psychic repression with social repression. ⽽另⼀⽅⾯，社会机器施加在欲 望机器上的压制，以及与社会压抑与⼼灵压抑的关系。This will all be lost, or at least singularly compromised, with the establishment of a sovereign Oedipus. Free association, rather than opening onto polyvocal connections, confines itself to a univocal impasse. 随着俄 狄浦斯主权的建⽴，这些都会失去，或⾄少明显地妥协。⾃由联合，⽽不是通往结 合，将⾃⾝限定于单义的僵局中。All the chains of the unconscious are biunivocalized, linearized, suspended from a despotic signifier. The whole of desiring-production is crushed, subjected to the requirements of representation, and to the dreary games of what is representative and represented in representation.

所有的⽆意识链条都是⼀⼀对应的，线 性的，悬挂在⼀个专制的能指上。整个欲望⽣产被压制，屈从于表达的要求，屈从于 代表性的⽆聊游戏并且在表达中被阐释。And there is the essential thing: the reproduction of desire gives way to a simple representation, in the process as well as theory of the cure. The productive unconscious makes way for an unconscious that knows only how to express itself—express itself in

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⽽且存在本质的东⻄：在过程和治疗的理论中，欲望⽣产为 单纯的表达提供了简单的途径。⽣产的⽆意识为⽆意识发明了⼀种⽅法，这种⽆意识 知道如何表达⾃⾝——以神话，悲剧和梦表达⾃⾝。 myth, in tragedy, in dream.

But who says that dream, tragedy, and myth are adequate to the formations of the unconscious, even if the work of transformation is taken into account? Groddeck remained more faithful than Freud to an autoproduction of the unconscious in the coextension of man and Nature.

但是谁说梦，悲剧和神话符合⽆意识的结构，尽管转变的⼯作得到重视？ 相⽐弗洛伊德，格罗戴克对⼈与⾃然的共同拓展中的⽆意识⾃动⽣产抱有更多的忠 实。It is as if Freud had drawn back from this world of wild production and explosive desire, wanting at all costs to restore a little order there, an order made classical owing to the ancient Greek theater.似乎弗洛伊德已经从狂野的⽣产和爆发的欲望中撤离，打算以全部代价 重建⼀种⼩秩序，⼀种由古希腊剧场的古典⾳乐构成的秩序。For what does it mean to say that Freud discovered Oedipus in his own self-analysis? Was it in his self-analysis, or rather in his Goethian classical culture? In his self-analysis he discovers something about which he remarks

说弗洛伊德在他的⾃我分析中发现了俄狄浦斯是什么意思？它在他的 ⾃我分析中，还是在歌德的古典⽂化中？在他的⾃我分析中，他发现了某些他察觉的 东⻄: Well now, that looks like Oedipus! And at first he considers this something as a variant of the "familial romance," a paranoiac recording by which desire causes precisely the familial determinations to explode.现在好了，那看起来像俄狄浦斯！最初他将这种东⻄视为“家 庭浪漫史” 的变种，通过⼀种偏执狂的记录，欲望引起家庭结论的激增。It is only little by little that he makes the familial romance, on the contrary, into a mere dependence on Oedipus, and that he neuroticizes everything in the unconscious at the same time as he oedipalizes, and closes the familial triangle over the entire unconscious.

相反，他使得家庭 浪漫史逐渐变得仅仅依赖俄狄浦斯。⽽且它使⽆意识中的⼀切神经症化，同时也将它 们俄狄浦斯化，⽽且将整个⽆意识封闭在家庭的三⾓内。The schizo—there is the enemy! Desiring-production is personalized, or rather personologized (personnologisee),

imaginarized (imaginarisee), structuralized. (We have seen that the real difference or frontier did not lie between these terms, which are perhaps complementary.)

在哪⾥，精神分裂是敌 ⼈！欲望⽣产被个⼈化，确切说被个⼈逻辑化，虚构化，结构化。（我们已经看到位 于这些术语之间的真正差异和未知领域，它们可能是是相互补充的。）Production is

reduced to mere fantasy production, production of expression. The unconscious ceases to be what it is—a factory, a workshop—to become a theater, a scene and its staging. And not even an avant-garde theater, such as existed in Freud's day(Wedekind), but the classical theater, the classical order of representation.

⽣产被化约为单纯的幻象⽣产，表达的⽣产。⽆意识不 再成为其所是——⼀个⼯⼚，⼀个⼯坊——变成了⼀个剧场，⼀个场景和它的演出， ⽐如，存在于弗洛伊德时代的，只是古典剧场，表达的古典秩序。The psychoanalyst becomes a director for a private theater, rather than the engineer or mechanic who sets up units of production, and grapples with collective agents of production and antiproduction。 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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精神分析师成了⼀个私⼈剧场的导演，⽽不是建⽴⽣产单元的⼯程师或技术⼯，⽽且 与⽣产与反⽣产的公共代理搏⽃。 Psychoanalysis is like the Russian Revolution; we don't know when it started going bad. We have to keep going back further. To the Americans? To the First International? To the secret Committee? To the first ruptures, which signify renunciations by Freud as much as betrayals by those who break with him? To Freud himself, from the moment of the "discovery" of Oedipus?

精神分析就像俄国⾰命；我们不知道它什么时候 变坏的。我们必须后退到更远。到美国⼈？到第⼀国际？到秘密委员会？到第⼀次决 裂，它意味着被弗洛伊德放弃，差不多是遭到与他决裂的⼈们的背叛。到弗洛伊德⾃ ⼰，从俄狄浦斯的发展那⼀刻？Oedipus is the idealist turning point. Yet it cannot be said that psychoanalysis set to work unaware of desiring-production. The fundamental notions of the economy of desire—work and investment—keep their importance, but are subordinated to the forms of an expressive unconscious and no longer to the formations of the productive unconscious. — —

俄狄浦斯是唯⼼主义的转折点。然⽽不能说精神分析着⼿于⽆视欲望⽣ 产。关于欲望经济的基本观点 ⼯作与投资 维持它们的重要性，不过从属于表达的 ⽆意识的形式并且不再从属于⽣产的⽆意识结构。The anoedipal nature of desiringproduction remains present, but it is fitted over the co-ordinates of Oedipus, which translate it into "pre-oedipal," "para-oedipal," "quasi-oedipal," etc. 欲望⽣产的反俄狄浦斯特性依然存 在，但是它被安装于俄狄浦斯的坐标之上，后者将前者翻译为“前俄狄浦斯”，“对位俄 狄浦斯”，“准俄狄浦斯”之类。The desiring-machines are always there, but they no longer function except behind the consulting-room walls. Behind the walls or in the wings, such is the place the primal fantasy concedes to desiring-machines, when it reduces everything to the

欲望机器总是存在，但是他们不再发挥作⽤，除⾮在咨询室的墙壁后 ⾯。在墙壁后或侧厅中，正是原初幻象向欲望机器让步的地⽅，当它将⼀切归结为俄 狄浦斯场景。They continue nevertheless to make a hellish racket. Even the psychoanalyst can't ignore them. He tends therefore to maintain an attitude of denial: 它们依然继续制造地 狱般的喧哗。甚⾄精神分析师⽆法对它们置之不理，他因此倾向于维持⼀种否定的态 度：all of that is surely true, but it is still daddy-mommy. Over the Oedipal scene.

consulting-room door is written, "Leave your desiring-machines at the door, give up your orphan and celibate machines, your tape recorder and your little bike, enter and allow yourself to be oedipalized." “

⽆疑，⼀切都是真的，不过依然是爸爸妈妈。咨询室的门上 写着， 将你的欲望机器留在门⼝，放弃你的孤独与独⾝的机器，你的记录磁带和单 ⻋，进来并且允许你⾃⼰被俄狄浦斯化” 。Everything follows from that, beginning with the unreliable character of the cure, its interminable and highly contractual nature, flows of speech in exchange for flows of money.⼀切都遵循它，从治疗的不可靠的特征开始，它 冗⻓且⾼度契约的特性， ⾔辞流交换⾦钱流。All that is needed is what is called a psychotic episode: after a schizophrenic flash, one day we bring our tape recorder into the

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所 需的是被称为精神分析插曲的东⻄：精神分裂的瞬间后，⼀天我们带着记录磁带⾛进 精神分析师的办公室—停！—随着欲望机器的接⼊⼀切都被颠倒了。we have broken analyst's office—stop!—with this insertion of a desiring-machine everything is reversed:

the contract, we are not faithful to the major principle of the exclusion of a third party, we

have introduced a third element—the desiring-machine in person.* Yet every psychoanalyst should know that, underneath Oedipus, through Oedipus, behind Oedipus, his business is with desiring-machines. —— At the beginning, psychoanalysts could not be unaware of the forcing employed to introduce Oedipus, to inject it into the unconscious. Then Oedipus fell back on and appropriated desiring-production as if all the productive forces emanated from Oedipus itself.

我们破坏了契约，我们不忠实于排斥第三⽅的主要原则，我们 已经引⼊第三种原则 ⾝体上的欲望机器。然⽽每个精神分析师应该知道，在俄狄 浦斯下⾯，通过俄狄浦斯，在俄狄浦斯后⾯，他的⽣意离不开欲望机器。 起初，精神 分析师不可能不知道被⽤于引进俄狄浦斯的⼒量，不可能不知道被⽤于将它投⼊⽆意 识的⼒量。然后俄狄浦斯依靠并侵占欲望⽣产，就好像所有⽣产的⼒量都来源于俄狄 浦斯本⾝。The psychoanalyst became the carrier of Oedipus, the great agent of antiproduction in desire. The same history as that of Capital, with its enchanted, "miraculated" world. (Also at the beginning, said Marx, the first

精神分析师成了俄狄浦斯的载体，欲望中的反⽣产 代理。资本的历史也是⼀样，随着它的被施加了魔法的，“被神化了的”世界。（同样 从⼀开始，⻢克思说道，第⼀个资本家不能不被察觉……） capitalists could not be unaware of ...)

弗洛伊德的三个⽂本

It is easy to see that the problem is first of all practical, that it concerns above all else the practice of the cure. For the frenzied oedipalization process takes form precisely at the moment when Oedipus has not yet received its full theoretical formulation as the "nuclear

很清楚，这个问题⾸先是实践的问题，它⾸先关 注治疗的实践 因为疯狂的俄狄浦斯化过程在这⼀刻形成：当俄狄浦斯作为 含混的情 结 尚未获得完整的理论阐述并引导⼀种边缘存在时。 从实践的观点来看， 事实上史瑞伯的分析并没有减少它任何典范价值。在这个⽂本中（ ），弗洛伊德 遇到了最⼤的难题。 brief references to the memory of his father⼀个⼈如何胆敢将法官如此丰富，如此不同寻 常，如此神圣的谵妄化约为⽗亲的主题——因为法官在它的回忆录⾥只是⾮常简略地 提到他对⽗亲的回忆. On several occasions Freud's text marks the extent to which he felt complex" and leads a marginal existence . “ ” The fact that Schreber's analysis was not in vivo detracts nothing from its exemplary value from the point of view of practice. In this text (1911) Freud encounters the most formidable of questions: 1911 how does one dare reduce to the paternal theme a delirium so rich, so differentiated, so "divine" as the Judge's— since the Judge in his memoirs makes only very

the difficulty: to begin with, it appears difficult to assign as cause of the malady—even if

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only an occasional cause—an "outburst of homosexual libido" directed at Dr. Flechsig's person. —— —— “ ” But when we

有⼏次弗洛伊德的⽂本标记了他感觉到的困难程度：⾸先，似乎很难将病症的 原因归结为 尽管只有偶然的原因 ⼀种指向弗莱克⻄斯⾝体的 同性恋⼒⽐多的 爆发 。 replace the doctor with the father and commission the father to explain the God of delirium, we ourselves have trouble following this ascension; we take liberties that can be justified only by the advantages they afford us in our attempt to understand the delirium

。但是当我们⽤⽗亲代替医⽣并⽤⽗亲解释这种谵妄的上帝，我们将很难理解 这种上升；我们冒险只能通过他们提供给我们的优势证明其是合理的，在我们理解谵 妄的尝试中。Yet the more Freud states such scruples, the more he thrusts them aside and sweeps them away with a firm and confident response. And this response is double: it is not

my fault if psychoanalysis attests to a great monotony and encounters the father everywhere —in Flechsig, in the God, in the sun;

然⽽，弗洛伊德越是表达这种顾虑，他越是把他们 推到⼀边，并且⽤确信⽆疑的回应将它们打发掉。并且这种回应是双重的：假如精神 分析证明是单调乏味⽽且在所有地⽅都遭遇⽗亲——在弗莱克⻄斯⾝上，在上帝那， 在太阳中；it is the fault of sexuality and its stubborn symbolism.Furthermore, it is not surprising that the father returns constantly in current deliriums in the most hidden and least recognizable guises, since he returns in fact everywhere and more visibly in religions and

它是 性欲的错乱以及它顽固的象征主义。更进⼀步，毫不奇怪⽗亲在流⾏的谵妄中穿着最 隐匿，最难以识别的外⾐不断的返回，因为事实上它在每⼀处都返回⽽且在宗教与古 代神话中更加明显地返回，它表达了在⽆意识中永恒地活动的⼒量与机制。It should be noted that Judge Schreber's destiny was not merely that of being sodomized,while still alive, by the rays from heaven, but also that of being posthumously oedipalized by Freud. 应 当注意到，法官史瑞伯的命运不仅仅是在他活着时被来⾃天堂的光线鸡奸的命运，也 是死后被弗洛伊德俄狄浦斯化的命运。From the enormous political, social, and historical content of Schreber's delirium, not one word is retained, as though the libido did not bother itself with such things. 从史瑞伯的谵妄的庞⼤政治，社会，历史的内容中，没有⼀个字 被保留下来，仿佛⼒⽐多并没有⽤这样的东⻄烦恼⾃⼰。Freud invokes only a sexual ancient myths, which express forces or mechanisms eternally active in the unconscious.

argument, which consists in bringing about the union of sexuality and the familial complex, and a mythological argument, which consists in positing the adequation of the productive force of the unconscious and the "edifying forces of myths and religions."

弗洛伊德只援引⼀ 种性的论据，它表现在引发了性欲的⼀致性和家庭情结，⽽且援引了⼀种神话学的论 据，它表现在假定了⽆意识的⽣产⼒量的适当性以及“神话与宗教的启⽰⼒量。” This latter argument is very important,and it is not by chance that here Freud declares himself in agreement with Jung. In a certain way

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后⾯的论点⾮常重要，弗洛伊德在这此与荣格达 成⼀致并不是偶然的 这个论点在他们决裂后依然以某种⽅式存在。

this agreement subsists after their break . If the unconscious is thought to express itself adequately in myths and religions (taking into account, of course, the work of transformation), there are two ways of reading this adequation, but they have in common the postulate that measures the unconscious against myth, and that from the start substitutes mere expressive forms for the productive formations.

假如⽆意识被认为在神话 和宗教中适当地表达⾃⾝（当然，考虑到这种转变的⼯作），有两种⽅式解读这种适 当性， 但是他们有共同的假设，这种假设对照神话衡量⽆意识，⽽且从⼀开始，⽤单 纯的表达形式替代⽣产的结构。The basic question is never asked, but cast aside: Why

return to myth? Why take it as the model? The supposed adequation can then be interpreted in what is termed anagogical fashion, toward the "higher." Or inversely, in analytical fashion, toward the "lower," relating the myth to the drives.

基本的问题没有被触及，⽽是被丢⾄ ⼀旁：为什么回到神话？为什么将其视为典型？这种被假定的适当性可以接着以所谓 的寓意诠释的⽅式得到解释，朝向“更⾼者”。或相反地，以分析的⽅式，朝向“更低 者”，关于驱⼒的神话。But since the drives are transferred from myth, traced from myth with the transformations taken into account. . .但是由于驱⼒⾃神话中被转移，被追溯， 随着这些得到考虑的转变…… What we mean is that, starting from the same postulate,

Jung is led to restore the most diffuse and spiritualized religiosity, whereas Freud is confirmed in his most rigorous atheism. Freud needs to deny the existence of God as much as Jung needs to affirm the essence of the divine, in order to interpret the commonly postulated adequation.

我们的意思是，从相同的假设出发，荣格被引向最弥散的，最精神化的宗 教信仰。然⽽在弗洛伊德在他最严格的⽆神论中得到肯定。弗洛伊德需要否认上帝的 存在，正如荣格需要肯定这种神圣的存在，为了解释⼀般地被假定的适当性。But to

render religion unconscious, or the unconscious religious, still amounts to injecting something religious into the unconscious. (And what would Freudian analysis be without the celebrated guilt feelings ascribed to the unconscious?)

但是为了提出宗教⽆意识或⽆意识 宗教，依然相当于将某些宗教的东⻄投进⽆意识。（在不将著名的内疚感赋予⽆意识 的情况下，弗洛伊德式分析将是什么？） What came to pass in the history of psychoanalysis? Freud held to his

atheism in heroic fashion. But all around him, more and more, they respectfully allowed him to speak, they let the old man speak, ready to prepare behind his back the reconciliation of the churches and psychoanalysis, the moment when the Church would train its own psychoanalysts, and when it would become possible to write in the history of the movement:

在精神分析史中发⽣了什么？弗洛伊德以英勇的⽅式坚持他的⽆神论。但是所有的⼀ 切越来越围绕他转，他们⼗分敬重地让他发⾔，打算在他⾝后为教会与精神分析的统 ⼀作准备，当教会打算训练它⾃⼰的分析师，⽽且当在精神分析运动的历史上书写变 得可能： so even we are still pious! Let us recall Marx's great declaration: he who denies God does only a "secondary thing," for he denies God in order to posit the existence of man,

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因此即使我们依然虔诚！ 让我们回想起⻢克思的伟⼤宣⾔：否认上帝的⼈只做 次要之事”，他否定上帝乃是为 了设想⼈的存在，为了将⼈放到神的位置上（受到重视的改变）。But the person who knows that the place of man is entirely elsewhere does not even allow the possibility of a question to subsist concerning "an alien being, a being placed above man and nature"但是知 道⼈的位置完全在别处的⼈甚⾄不允许关于“⼀种特异的存在，⼀种被置于⼈与⾃然之 上的存在”的问题的可能性存在: he no longer needs the mediation of myth, he no longer to put man in God's place (the transformation taken into account). “

needs to go by way of this mediation—the negation of the existence of God—since he has attained those regions of an autoproduction of the unconscious where the unconscious is no less atheist than orphan—immediately atheist,immediately orphan.

他不再需要神话的媒 介，他不再需要通过媒介前进—上帝存在的否定—因为它已经获得⽆意识的⾃动⽣产 领域，在其中⽆意识是⽆神论者，也是孤⼉—直接地就是⽆神论者，直接地就是孤 ⼉。And doubtless an examination of the first argument would lead us to a similar conclusion. ⽽且⽆疑，第⼀个论点的检验将会使我们得出⼀个类似的结论。By joining

sexuality to the familial complex, by making Oedipus into the criterion of sexuality in analysis—the test of orthodoxy par excellence—Freud himself posited the whole of social and metaphysical relations as an afterward or a beyond that desire was incapable of investing

通过将性欲与家庭情结相连，通过使俄狄浦斯变成分析中的性欲标准—卓 越的正统考验—弗洛伊德⾃⼰将整个社会或形⽽上的关系假定为欲望⽆法即刻进⾏投 资的将来和彼岸。He then became rather indifferent to the fact that this beyond derives from the familial complex through the analytical transformation of desire, or is signified by it in an anagogical symbolization.他接着对这个事实变得⼗分冷漠：这种彼岸来源于经过 欲望的分析转变的家庭情结，或它在⼀种寓意诠释的象征中被意指。 immediately.

Let us consider another text of Freud's, a later one, where Oedipus is already designated as the "nuclear complex": "A Child Is Being Beaten."The reader cannot escape the impression of a disquieting strangeness. “ ” “ ” Never was the

让我们思考另⼀个弗洛伊德的⽂本，在那⾥俄狄浦斯已经 被称为 含混的情结 ： ⼩孩被打 。读者⽆法摆脱令⼈不安的⽣疏之感。

paternal theme less visible, and yet never was it affirmed with as much passion and resolution. The imperialism of Oedipus is founded here on an absence. After all, of the three supposed phases of the girl's fantasy, the first is such that the father does not yet appear, while in the third the father no longer appears:

⽗⺟的主题⼀直很惹眼，然⽽它从来没有以同样 的激情和决⼼被肯定。在此，俄狄浦斯的帝国主义建⽴在⽋缺之上。毕竟，关于这个 ⼥孩的三个想象阶段，第⼀个阶段是这样，⽗亲尚未出场，然⽽在第三阶段，⽗亲不 再出现： that leaves the second, then, where the father shines forth in all his brilliance, "clearly without doubt"—but indeed, "this second phase has never had a real existence. It is never remembered, it has never succeeded in becoming conscious. It is a construction of analysis, but it is no less a necessity on that account." “ ”—— “

他所有的光彩闪亮地来临， 清楚⽆疑

那么剩下第⼆阶段，那时，⽗亲带着 不过确实， 第⼆个阶段不曾真正存在。它

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从未被回想起，它从未进⼊意识。它是⼀种精神分析的构建，但是由于那个缘故，它 仍旧是必然的事物。” What is at issue in this fantasy? Some boys are beaten by someone—the teacher, for example —in the presence of the little girls. We are present from the start at a double Freudian reduction, which is in no way imposed by the fantasy, but is required by Freud in the manner of a presupposition. —

在这个幻想中有待解决的问题是什么？⼀些男孩被某个⼈打 ⽐ 如，⽼师—在⼩⼥孩⾯前。从⼀开始我们处于弗洛伊德的双重简化之中，它决不被幻 想强加，但是以预设的⽅式被弗洛伊德规定。On the one hand Freud wants to deliberately reduce the group character of the fantasy to a purely individual dimension: the

beaten children must in a way be the ego ("substitutes for the subject himself") and the one who does the beating must be the father ("father substitute"). “ ” “ ” On the other hand it is necessary for the variations of the fantasy to be organized in disjunctions whose use must be strictly exclusive. Hence there will be a girl-series and a boy-series, but dissymmetrical, the

⼀⽅⾯，弗洛伊德打算审慎地 将幻想的团体特性化约为纯粹的个⼈维度：被打的⼩孩⼦某种⽅式成为⾃我（ 代替主 体他本⾝ ）⽽是打⼈的肯定是爸爸（ ⽗亲替代 ）。 另⼀⽅⾯，有必要在分离的过程中将幻想的变化组织起来，分离的作⽤必须 是严格地排他的。 female fantasy having three phases, the last of which is "boys are beaten by the teacher," while the male fantasy has only two, the last of which is "my mother beats me." 因此，存在 ⼥孩系列和男孩系列，但是不对称，⼥性幻想有三个阶段，它的最终阶段是“男孩被⽼ 师打”，然⽽男性幻想仅只有两种，它的最终阶段的是“妈妈打我”。The only common phase—the second for the girls and the first for the boys—affirms without doubt the prevalence of the father in both cases, but this is the famous nonexistent phase.唯⼀共同的 阶段——⼥孩的第⼆阶段与男孩的第⼀阶段——⽆疑在两种情况下都肯定了⽗亲的权 威，但是这是著名的⾮存在的阶段。 Such is always the case with Freud. Something common to the two sexes is required, but something that will be lacking in both, and that will distribute the lack in two nonsymmetrical series, establishing the exclusive use of the disjunctions: you are girl or boy!

弗洛伊德总是这样。某种两性共同之物被规定性，不过有某种东⻄在两性中都 将缺乏，⽽且会将这种缺乏分配到两种⾮对称的系列中，建⽴分离的排他⽤途：你是 男孩或⼥孩！Such is the case with Oedipus and its "resolution," different in boys and in girls. Such is the case with castration, and its relationship to Oedipus in both instances.这是 俄狄浦斯和它的“决断” 的例⼦，男孩与⼥孩的不同之处。这是阉割的例⼦，以及在两 个例⼦中它与俄狄浦斯的关系。Castration is at once the common lot—that is, the prevalent and transcendent Phallus, and the exclusive distribution that presents itself in girls as desire for the penis, and in boys as fear of losing it or refusal of a passive attitude. 阉割是 共同的命运——也就是说，普遍的和先验的阳具，⽽且这种独断的分配将它⾃⾝在⼥ 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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孩⾯前呈现为对阴茎的欲望，在男孩那⾥呈现为对失去阴茎的恐惧或被动姿态的拒 绝。This something in common must lay the foundation for the exclusive use of the disjunctions of the unconscious—and teach us resignation. Resignation to Oedipus, to castration: for girls, renunciation of their desire for the penis; for boys, renunciation of male protest—in short, "assumption of one's sex."* ——

这种 共同之物必须为⽆意识的分离的排他⽤途铺设基础 并且教我们顺从。顺从于俄狄 浦斯，顺从于阉割：对于⼥孩，顺从于她们对阴茎的渴望。⾄于男孩，放弃男性的抗 争——简⽽⾔之，臆断⼀个⼈的性别。 This something in common, the great Phallus, the Lack with two nonsuperim-posable sides, is purely mythical; it is like the One in negative theology, it introduces lack into desire and causes exclusive series to emanate, to which it attributes a goal, an origin, and a path of resignation.

这种普遍之物，伟⼤的阳具，这种⽋ 缺具有⽆⼀是处与装腔作势的两个⽅⾯，完全是虚构的。它就像消极神学中的上帝， 它只将⽋缺引⼊欲望并且使得排他的系列产⽣，它将其归功于⼀个上帝，⼀种起源和 ⼀条顺从的道路。 The contrary should be said: neither is there anything in common between the two sexes, nor do they cease communicating with each other in a transverse mode where each subject possesses both of them, but with the two of them partitioned off, and where each subject communicates with one sex or the other in another subject. Such is the law of partial objects. “

反过来应当这样讲： 两种性别之间根 本不存在共通之物，他们也不会停⽌以横贯的模式相互交流，在这种模式中每个主体 拥有两种性别，但是当这两种性别被隔断，并且在其中，每个主体只能以这种或那种 性别与另⼀个主体交流，这正是部分客体的律法。”Nothing is lacking, nothing can be defined as a lack; nor are the disjunctions in the unconscious ever exclusive, but rather the object of a properly inclusive use that we must analyze. Freud had a concept at his disposal for stating this contrary notion

：没有什么是匮乏的，没有什么能够被定位为⼀种匮乏； ⽆意识中的分离也不是永远排外的，相反，我们必须分析起彻底包容性⽤途的客体。 弗洛伊德拥有⼀个他可以随意⽤来表达相反观念的概念: the concept of bisexuality; and it was not by chance that he was never able or never wanted to give this concept the

analytical position and extension it required. Without even going that far, a lively controversy developed when certain analysts, following Melanie Klein, tried to define the unconscious forces of the female sexual organ by positive characteristics in terms of partial objects and flows.

雌雄同体的概念；他从来不能也不想赋予这个概念以分析的地位以及它需要的 拓展，这并⾮偶然。在没有⾛那么远的情况下，⼀种可能会发⽣的论战成形了，当某 些分析师追随梅兰尼.克莱茵，试图根据部分客体和流的积极特性定义⼥性性器官的⽆ 意识⼒量。This slight shift—which did not suppress mythical castration but made it depend secondarily on the organ, instead of the organ's depending on it—met with great opposition from Freud.He maintained that the organ, from the viewpoint of the unconscious, could not

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be understood except by proceeding from a lack or a primal deprivation, and not the opposite. —— ——

⼀种轻微的变化 并没有废除虚构的阉割，但是使得它依赖器官，取代了器官对它 的依赖 遭遇了弗洛伊德最⼤的反对。根据⽆意识的观点，他断⾔器官⽆法被理 解，除⾮从缺乏或原初剥夺出发，⽽不是相反。 Here we have a properly analytical fallacy (which will be found again, to a considerable degree, in the theory of the signifier) that consists in passing from the detachable partial object to the position of a complete object as the thing detached (phallus).

在此，我们实际 犯了分析的错误（在很⼤程度上，它将会再次在能指的理论中被发现），其存在于从 可分部分客体转变为作为独⽴之物的完整客体（菲勒斯）的过程中。This passage

implies a subject, defined as a fixed ego of one sex or the other, who necessarily experiences as a lack his subordination to the tyrannical complete object. This is perhaps no longer the case when the partial object is posited for itself on the body without organs, with—as its sole subject—not an "ego," but the drive that forms the desiring-machine along with it, and that enters into relationships of connection,disjunction, and conjunction with other partial objects, at the core of the corresponding multiplicity whose every element can only be defined positively.

这个转变暗⽰了⼀个主体， 被定义为这种或那种性别的坚固⾃我，它必然将 ⽋缺体验为它对专制的完整客体的从属。当部分客体本⾝被安置于⽆器官的⾝体上 时，情况可能不再是这样，不是与“⾃我”——作为它的唯⼀主体，⽽是与跟它⼀道形 成欲望机器的驱⼒，⽽且与其它部分客体⼀起成为连接，分离，和结合的关系的⼀部 分，在这种关联的多的核⼼处，这种多的每个元素只能被明确地被规定。We must

speak of "castration" in the same way we speak of oedipalization, whose crowning moment it is: castration designates the operation by which psychoanalysis castrates the unconscious, injects

我们必须同样以谈论俄狄浦斯化的⽅式谈论阉割，它的 ⾄⾼时刻正是：阉割指明这种运作，分析师通过这种运作阉割⽆意识，将阉割注⼊⽆ 意识。 Castration as a practical operation on the unconscious is achieved when the thousand castration into the unconscious.

breaks-flows of desiring-machines—all positive, all productive—are projected into the same mythical space, the unary stroke of the signifier.

当欲望机器的千种中断流——所有积极的，所有⽣产的流——被投射到同⼀个神话空 间，能指的划⼀中，作为在⽆意识上的实践操作的阉割得以实现。

We have not finished chanting the litany of the ignorances of the unconscious; it knows nothing of castration or Oedipus, just as it knows nothing of parents, gods, the law, lack. The Women's Liberation movements are correct in saying

：我们尚未念完⽆意识的蒙昧祷词； 它对阉割或俄狄浦斯⼀⽆所知，正如它对⽗⺟，上帝，法律，⽋缺⼀⽆所知。妇⼥解 放运动正确地说道: We are not castrated, so you get fucked. And far from being able to get by with anything like the wretched maneuver where men answer that this itself is proof that

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women are castrated—or even console women by saying that men are castrated, too, all the while rejoicing that they are castrated the other way, on the side that is not superimposable— it should be recognized that Women's Liberation movements contain, in a more or less

：我们没有被阉割，所以你 们滚远点吧。⽽且远远不够对付任何像这种卑鄙策略的事物，在其中，男⼈回答说， 这本⾝就是⼥⼈被阉割的证明——或者甚⾄安慰⼥⼈，说男⼈也是被阉割的，始终让 ⼈⾼兴的是，他们是以别的⽅式被阉割，在⾮重合的⽅⾯——在⼀种或多或少含混的 状态中，应当认识到妇⼥解放运动包含属于解放的全部要求的东⻄: the force of the ambiguous state, what belongs to all requirements of liberation

unconscious itself, the investment by desire of the social field, the disinvestment of repressive structures. Nor are we going to say that the question is not that of knowing if

women are castrated, but only if the unconscious "believes it," since all the ambiguity lies there.

⽆意识本⾝的⼒量，社会场域的欲望投资，压抑结构的投资缩减。我们也不打算 说，问题不是了解⼥⼈是否被阉割，只当⽆意识“相信它”，既然所有的含混不清都在 那。What does belief applied to the unconscious signify? What is an unconscious that no

longer does anything but "believe," rather than produce? What are the operations, the artifices that inject the unconscious with "beliefs" that are not even irrational, but on the contrary only too reasonable and consistent with the established order?

信仰被应⽤于⽆意识意味着什 么？除了“相信”什么都不做，也不⽣产，这样的⽆意识算什么？将“信仰”注⼊⽆意识 的操作与巧计是很不理性的，相反，它们只是过于合理⽽且符合现存的秩序，这种操 作与巧计⼜算什么？ Let us return to the fantasy, "a child is being beaten, children are beaten"—a typical group

让我们回到幻想，“⼀ 个⼩孩正被打，⼩孩们被打 ⼀种典型的团体幻想，在其中，欲望对社会场域和它的 压抑形式进⾏投资。If there is a mise en scene, it is directed by a social desiring-machine whose product should not be considered abstractly, separating the girl's and the boy's cases, as if each were a little ego taking up its own business with daddy and mommy. 如果存在演 出，它是由社会的欲望机器所导演，它的产品不应当被抽象地考虑，把男孩情况和⼥ 孩的情况区分开来，好像每个都是⼩⾃我，它与爸爸妈妈在⼀块忙着⾃⼰的活。On fantasy where desire invests the social field and its repressive forms. ”—

the contrary, we should consider the complementary emsemble made up of boy-girl and parents-agents of production and antiproduction, this ensemble being present at the same time in each individual and in the socius that presides over the organization of the group

相反，我们应该思考由男孩⼥孩与⽣产和反⽣产的⽗⺟代理组成的互补演出团 体，这个演出团体同时出现在每个个体⾝上和统辖团体幻想的组织的社会场域中。 fantasy.

Simultaneously the boys are beaten-initiated by the teacher on the little girl's erotic stage (seeing-machine), and obtain satisfaction in a masochistic fantasy involving the mother (anal

同时地，男孩被打——在⼩⼥孩的情欲阶段（观看——机器）由⽼师引起， 以及在与妈妈（肛门机器）有关的受虐幻想获得满⾜。The result is that the boys are machine).

able to see only by becoming little girls, and the girls cannot experience the pleasure of

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punishment except by becoming boys. It is a whole chorus, a montage: back in the village after a raid in Vietnam, in the presence of their weeping sisters, the filthy Marines are beaten by their instructor, on whose knees the mommy is seated, and they have orgasms for having

结果是只当⼩男孩变 成⼩⼥孩时他才能观看，⽽且除⾮⼩⼥孩变成男孩，否则她⽆法体验惩罚的快乐。 它 完全就是⼀个合唱队，⼀种蒙太奇：在越南的⼀次袭击之后回到村⾥，在他们⼤哭着 的姐妹⾯前，指挥官殴打肮脏的海军陆战队队员，妈妈坐在指挥官的膝盖上，他们因 如此邪恶，如此美好的折磨⽽达到⾼潮，这太糟糕了，不过也很不错。 been so evil, for having tortured so well. It's so bad, but also so good!

Perhaps one will recall a sequence from the film Hearts and Minds: we see Colonel Patton, the general's son, saying that his guys are great, that they love their mothers, their fathers, and their country, that they cry at the religious services for their dead buddies, fine boys; then the colonel's face changes,grimaces, and reveals a big paranoiac in uniform who shouts in

可能⼈会回想起电影《⼼灵与智慧》的系列场景，巴顿上校，将军的⼉ ⼦，他说他的伙伴们⾮常伟⼤，他们爱他们的⽗⺟，爱他们的国家，他们在他们的战 友——这些的优秀的男孩——的葬礼仪式上流下眼泪；然后上校的脸⾊变了，变得扭 曲，穿着军装，偏执⽓⼗⾜，他最终⼤叫道：but still, they're a bloody good bunch of conclusion:

killers! It is obvious that when traditional psychoanalysis explains that the instructor is the

father, and that the colonel too is the father, and that the mother is nonetheless the father too, it reduces all of desire to a familial determination that no longer has anything to do with the

但是，他们仍是⼀群⾎腥的杀⼿。很明显，当 传统的精神分析把指挥官解释为⽗亲，也把上校解释为⽗亲，⽽且也把妈妈解释成⽗ 亲， 它把所有的欲望归结为家庭，便不再需要在⼒⽐多其进投资的社会场域中做任何 事情。Of course there is always something from the father or the mother that is taken up in the signifying chain—daddy's mustache, the mother's raised arm—but it comes furtively to occupy a place among the collective agents. 当然，总是存在着某些来⾃⽗⺟的东⻄，它 在表意链条中出现—爸爸的胡⼦，妈妈抬起的胳膊—不过它悄悄地占据了集体代理的 空间。The terms of Oedipus do not form a triangle, but exist shattered into all corners of the social field—the mother on the instructor's knees, the father next to the colonel.俄狄浦斯的 术语并没有形成三⾓，但是它分布在社会场域的各个⾓落——⺟亲坐在指挥官的膝盖 上，⽗亲紧挨着上校。 Group fantasy is plugged into and machined on the socius. Being social field actually invested by the libido.

fucked by the socius, wanting to be fucked by the socius, does not derive from the father and mother, even though the father and mother have their roles there as subordinate agents of

团体幻想被接⼊⽽且在社会场域中被加⼯。被社会场域操了， 想要被社会场域操了，并⾮源于⽗⺟，即使在那⾥⽗⺟发挥他们传达或执⾏的从属代 理作⽤。 transmission or execution.

When the notion of group fantasy was elaborated in the perspective of institutional analysis —in the works of the team at La Borde Clinic, assembled around Jean Oury—the first task was to show how it differed from individual fantasy.

当团体幻想的概念在机构分析的⾓度

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中得到详尽阐述——在边境诊所的团体⼯作中，围绕着琼.欧瑞被装配起来——⾸要的 任务是显⽰它如何区别于个体幻想。It became evident that group fantasy was inseparable from the "symbolic" articulations that define a social field

insofar as it is real, whereas the individual fantasy fitted the whole of

很明显，团体幻想与定义真实社会场域的“象征”表达 不可分离， 个⼈幻想把这整个领域安置于“想象的”前提之上。If this first distinction is this field over "imaginary" givens.

drawn out, we see that the individual fantasy is itself plugged into the existing social field,

but apprehends it in the form of imaginary qualities that confer on it a kind of transcendence or immortality under the shelter of which the individual, the ego, plays out its pseudo destiny:

如果作出第⼀种区分，我们看到个⼈幻想本⾝被接⼊存在的社会场域，不过以想象特 征的形式理解它，这种形式赋予它⼀种超验性或永恒性，在其庇护下，个体，⾃我， 上演它的虚假命运。what does it matter if I die, says the general, since the Army is

immortal? The imaginary dimension of the individual fantasy has a decisive importance over the death instinct, insofar as the immortality conferred on the existing social order carried into the ego all the investments of repression, the phenomena of identification, of "superegoization" and castration, all the resignation-desires (becoming a general;acquiring low, middle, or high rank), including the resignation to dying in the service of this order, whereas the drive itself is projected onto the outside and turned against the others (death to

将军说道：我死了有什么要紧，既 然军队是不朽的？ 个⼈幻想的想象领域对死亡驱⼒有决定的重要性。只要被赋予社会 领域的永恒性将所有的压抑投资，认同的现象，“超我化”和阉割的现象，所有的欲望 让步，（服从法律，获得低，中或⾼的军衔）包括为秩序服役⽽死的顺从带⼊到⾃我 中，既然这种驱⼒本⾝被投射到外部并且转⽽反对别⼈。（外国⼈的毁灭，这些不属 于我们的阶层的⼈的毁灭。）The revolutionary pole of group fantasy becomes visible, on the foreigner, to those who are not of our own ranks!).

the contrary, in the power to experience institutions themselves as mortal, to destroy them or

change them according to the articulations of desire and the social field, by making the death instinct into a veritable institutional creativity.

相反，团体幻想的⾰命之极变引⼈注⽬， 在将机构本⾝体验为有限之物，根据欲望和社会领域的连接⽅式摧毁它们或改变它们 的⼒量之中，通过使死亡本能变成名副其实的体制创新。For that is precisely the criterion—at least the formal criterion—that distinguishes the revolutionary institution from the enormous inertia which the law communicates to institutions in an established order. As Nietzsche says; churches, armies, States—which of all these dogs wants to die?

因为那确实是标准——⾄少是常规的标准，它区分了⾰命的机构和巨⼤的惰性，法律 在既定的秩序内将这种惰性传染给机构，正如尼采所说的；教会，军队，国家——其 中哪条狗想死？ There results a third difference between group fantasy and the so-called individual fantasy. The latter has as subject the ego, insofar as it is determined by the legal and legalized

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institutions in which it "imagines itself," to the point where, even in its perversions, the ego conforms to the exclusive use of the disjunctions imposed by the law (for example, Oedipal

那⾥造成了团体幻想和所谓的个⼈幻想的第三种差异。后者拥有作为主 体的⾃我，只要它为法定权利以及在其中它“虚构⾃⾝”的合法机构所决定，到了这种 地步，甚⾄在它的性变态中，⾃我符合由法律强加分离的唯⼀⽤途（⽐如，俄狄浦斯 的同性恋）。But group fantasy no longer has anything but the drives themselves as subject, homosexuality).

and the desiring-machines formed by them with the revolutionary institutions. The group

fantasy includes the disjunctions, in the sense that each subject, discharged of his personal identity but not of his singularities, enters into relations with others following the communication proper to partial objects: everyone passes into the body of the other on the body without organs

。不过团体幻想不再拥有任何东⻄，除了作为主体的驱⼒本⾝，⽽ 且欲望机器由内在于⾰命机构的驱⼒组成。团体幻想包含了析取，在每种主体的意义 上，卸下他的个⼈⾝份⽽不是他的特性，在部分客体的独特交流之后，进⼊与他⼈的 关系中，每个⼈通过⽆器官的⾝体进⼊他⼈的⾝体。In this respect Klossowski has

convincingly shown the inverse relationship that pulls the fantasy in two directions, as the economic law establishes perversion in the "psychic exchanges," or as the psychic exchanges

在这⽅⾯，克罗索⽡斯基已经令⼈信服 地显⽰了这种相反关系，其在 两个⽅向上拉扯幻想，作为经济法建⽴精神交流中的变 态，或作为精神交流相反地促法律的颠覆。Anachronistic, relative to the institutional on the contrary promote a subversion of the law: "

level of gregariousness, the singular state can, according to its more or less forceful intensity, bring about a deactualization of the institution itself and denounce it in turn as

不合时宜，涉及到集群性的机构层次，根据它⼏乎充满⼒量的强度，这 种独特的状态可以引发机构本⾝的去现实化并且转⽽将其指控为不合时宜。The two anachronistic."

kinds of fantasy, or rather the two regimes, are therefore distinguished according to whether the social production of "goods" imposes its rule on desire through the intermediary of an ego whose fictional unity is guaranteed by the goods themselves, or whether the desiringproduction of affects imposes its rule on institutions whose elements are no longer anything but drives. “ ”

这两种幻想，或者说这两种体制，因此根据是否 商品 的社会⽣产将它的规 则强加于欲望，通过⾃我的媒介，商品本⾝保障了⾃我虚构的统⼀，或是否情状的欲 望⽣产将它的规则强加于机构，它基本元素不再是任何东⻄，⽽只是驱⼒。If we must still speak of Utopia in this sense, a la Fourier, it is most assuredly not as an ideal model, but as revolutionary action and passion. In his recent works Klossowski indicates to us the only

means of bypassing the sterile parallelism where we flounder between Freud and Marx: by discovering how social production and relations of production are an institution of desire, and

如果我们仍必须在此意义上谈论 乌托邦，⼀个空想社会主义者，它⼏乎确定⽆疑地不是作为⼀种理想的模型，⽽是作 为⾰命的⾏动和激情。在他最近的作品中，克罗索⽡斯基向我们指出绕过贫瘠的⾝⼼ 平⾏论的唯⼀⽅法，在那⾥，我们于弗洛伊德和⻢克思之间摇摆：通过发现社会⽣产 how affects or drives form part of the infrastructure itself.

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与⽣产关系如何是⼀种欲望机构，情状与驱⼒如何形成了基础设施本⾝的⼀部分。For they are part of it, they are present the rein every way while creating within the economic forms their own repression, as well as the means for breaking this repression.-因为它们是它 的⼀部分，它们现在⽀配各个⽅⾯，同时在经济形态中创造它们⾃⾝的压抑，以及中 断这种压抑的⽅法。 The development of distinctions between group and individual fantasy shows sufficiently well, at last, that there is no individual fantasy.

最终，这种团体与个体幻想之间的差异的

发展充分表明并不存在个体幻想。Instead there are two types of groups, subject-groups and

subjugated groups, with Oedipus and castration forming the imaginary structure under which members of the subjugated groups are induced to live or fantasize

相反，存在两种团体类型，主体团体与⾪属团 体，随着俄狄浦斯与阉割形成了想象的结构，在其统辖下，⾪属团体的成员被说服各 ⾃地去经历与想象他们在团体中的会员资格。It must still be said that the two types of groups are perpetually shifting, a subject-group always being threatened with subjugation, a subjugated group capable in certain cases of being forced to take on a revolutionary role.依然 必须说，这两种团体类型⼀直不停地转换，主体团体总是被⾪属威胁，⾪属团体在某 种情况下有可能被迫承担⾰命的⾓⾊。It is therefore all the more disturbing to see to what individually their membership in the group.

extent Freudian analysis retains from the fantasy only its lines of exclusive disjunction, and

flattens it into its individual or pseudo individual dimensions, which by their very nature refer the fantasy to subjugated groups, rather than carrying out the opposite operation and disengaging in the fantasy the underlying element of a revolutionary group potential.

看到弗 洛伊德的精神分析根据它特有分离之线的幻想保持到何种程度，并且将它平进它的个 ⼈的或私⼈的维度，根据它们的本性，它们使这种幻想与⾪属团体相关，⽽不是执⾏ 相反的操作，并且在幻想中摆脱⾰命的团体潜能的基本元素，这是令⼈尤为不安的。 When we learn that the instructor, the teacher, is daddy, and the colonel too, and also the

mother—when all the agents of social production and antiproduction are in this way reduced to the figures of familial reproduction—we can understand why the panicked libido no longer risks abandoning Oedipus, and internalizes it.

当我们知道这个指挥官，这位教师，是爸 爸，⽽且上校也是爸爸，妈妈也还是爸爸——当所有的社会⽣产和反⽣产的代理以此 种⽅式被化约为家庭的再⽣产的形象——我们可以理解为什么不安的⼒⽐多为什么不 再冒险放弃俄狄浦斯，⽽且将其内在化。The libido internalizes it in the form of a castrating duality between the subject of the statement (I'enonce) and the subject of the

enunciation, as is characteristic of the pseudo individual fantasy ("I, as a man, understand you, but as judge, as boss, as colonel or general, that is to say as the father, I condemn you"). But this duality is artificial, derived, and supposes a direct relationship proceeding from the statement to the collective agents of enunciation in the group fantasy

。⼒⽐多在陈述主体与

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阐述主体之间的阉割的双重形态中将其内化，作为是私⼈个体的幻象的特征。（我作 为⼀个男⼈，理解你，但是作为法官，作为⽼板，作为上校，也就说作为⽗亲，我谴 责你。）但是这种双重性是⼈⼯的，派⽣的，⽽且假设了⼀种直接从陈述到团体幻想 中的阐述的集体代理的关系。 Institutional analysis tries to trace its difficult path between the repressive asylum and the legalistic hospital on the one hand, and contractual psychoanalysis on the other.

机构分析⼀ ⽅⾯设法追踪它的严酷避难所与守法医院之间的艰难道路，另⼀⽅⾯，也追踪契约性 的精神分析。From the outset, the psychoanalytic relationship modeled itself after the

contractual relationship of the most traditional bourgeois medicine: the feigned exclusion of a third party; the hypocritical role of money, to which psychoanalysis brought farcical new justifications;

从⼀开始，这种精神分析的关系就模仿最传统的资产阶级医学的契约关 系。这种第三⽅的虚假排斥；这种虚伪的⾦钱⾓⾊，精神分析给它带来荒唐的新辩 护。the pretended time limitation that contradicts itself by reproducing a debt to infinity, by feeding an inexhaustible transference, and by always nursing new "conflicts." We are astonished when we hear that a terminated analysis is by that very fact a failure, even if this

这种虚假的时间限制通过再⽣产⽆ 限的债务，通过喂养⼀种⽆穷⽆尽的移情，并且通过孕育新的“冲突” ⽽与⾃⾝相⽭ 盾。我们感到吃惊，当我们听说分析由于失败⽽中断，尽管这种提议伴随着分析师的 细微笑容。We are surprised when we hear a knowledgeable analyst mention, in passing, proposition is accompanied by the analyst's little smile.

that one of his "patients" still dreams of being invited to eat or have a drink at his place, after several years of analysis, as if this were not a tiny sign of the abject dependence to which analysis reduced the patients.

当我们听到⼀个学识渊博的分析师顺便提到，它的⼀个病 ⼈仍梦到被邀请到⼀个地⽅吃吃喝喝，在分析后的⼏年，好像这不是精神分析将病⼈ 化约为可怜依赖的迹象。How can we ward off, in the practice of the cure, this abject desire that makes us

在治疗的实践中，我们如 何能够避开这种可怜的欲望，使得我们卑躬屈膝，使我们躺在躺椅上，并且使我们⼀ 直呆在那。 bend our knees, lays us on the couch, and makes us remain there?

Let us consider a third and final text of Freud's, "Analysis Terminable and Interminable" (1937).12 We prefer not to follow a recent suggestion that it would be better to translate "Analysis Finite, Analysis Infinite," since finite-infinite is almost mathematics or logic,

让我们思考弗洛伊德的第三种以 及最后的⽂本，《终⽌与不终⽌的精神分析》。我们宁愿不去追随⼀个最近的提议， 这个提议认为把它翻译为《有限的分析，⽆限的分析》更为恰当，因为有限—⽆限⼏ 乎是数学和逻辑，既然这个问题是尤为实践与具体的。 Does this story have an ending? Can an analysis be ended, can the process of analysis be terminated, yes or no? Can it be completed, or is it condemned to a constant self-perpetuation? 这个故事有结尾吗？分析能 whereas the problem is particularly practical and concrete.

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被结束吗？分析过程能够被终⽌吗？是还是否？它能被完成，或者它被宣布为⼀种不 断的⾃我永存？As Freud says, can a currently given "conflict" be exhausted, can the one who is sick be forewarned against ulterior conflicts, can even new conflicts be awakened for a preventive purpose? A great beauty animates this text of Freud's:如弗洛伊德所⾔：当前 被假定的“冲突”能够被耗尽吗？病⼈能被预先警告反对将来的冲突？ 更新的冲突能够 因预防性⽬的⽽被唤醒吗？⼀种伟⼤的美激活了弗洛伊德的这个⽂本：an undefined something that is hopeless, disenchanted, tired, and at the same time a serenity, a certitude in the finished work. It is Freud's testament. He is going to die, and knows it. He knows

something is wrong in psychoanalysis. The cure tends to be more and more interminable! He

⼀种未被定义的事 物，它是⽆望的，失望的，疲惫的，并且在它的作品中是⼀种宁静，⼀种确信。那是 弗洛伊德的遗嘱。他知道他即将辞世。他知道精神分析中存在错误。这种治疗变得越 来越难以终结。他知道很快他将不再能够看到事情如何发展下去。So he takes stock of knows that soon he will no longer be there to see how things are going.

the obstacles to treatment, with the serenity of the person who senses what a treasure his work is, but senses too the poisons that have already filtered in. Everything would be fine if

因此，他⽤这个⼈的安宁对治疗 的阻碍进⾏估价，此⼈意识到他的⼯作弥⾜珍贵，也意识到已经渗透的毒素。如果欲 望的经济问题仅只是数量的问题，⼀切都很好。it would be a matter of reinforcing the the economic problem of desire were merely quantitative;

ego against the drives. The celebrated strong, mature ego, the "contract," the "pact" between the analyst and an ego that is normal in spite of everything . . . Except that there are qualitative factors in the desiring-economy that indeed present an obstacle to treatment, and Freud reproaches himself for not having taken them

这将是增强⾃我，反对驱⼒的问题。这个著名的强⼤，成熟的 ⾃我，这种 契约 ，这种分析师与⾃我之间的“协议”，也就是说⼀切正常……除⾮在 欲望经济中存在定性的因素，它确实确实对治疗显现为⼀种障碍，⽽且弗洛伊德因没 有充分重视它们⽽⾃责。 sufficiently into account. “ ”

The first of these factors is the "rock" of castration, the rock with two nonsymmetrical faces, which creates in us an incurable alveous, and against which the analyst stumbles.

第⼀个因 素是阉割之“⽯”，这块⽯头有两张⾮对称的脸，它在我们⾝上创造不可治愈的⽛槽， 并且反对分析师使之疑惑不解的东⻄。The second is a qualitative aptitude for conflict, which means that the quantity of libido does not branch into two variable forces

corresponding to heterosexuality and homosexuality, but creates in most people irreducible oppositions between the two forces.

其次是给冲突定性的天赋，它意味着⼒⽐多的量并 没有分成与同性恋与异性恋⼀致的不同⼒量，⽽是在⼤多数⼈⾝上创造这两种⼒量的 不可调和的敌对。Finally, the third factor—of such economic importance that it outweighs the dynamic and topical considerations—concerns a type of resistance that is nonlocalizable. 最终，第三种因素—这种经济重要性超过了动态的与局部的重要性— 关系到⼀种不可 定位的抵抗类型。It would seem that certain subjects have such a viscous libido, or on the 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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我们将会看到，某种主 体拥有黏稠⼒⽐多，或者相反拥有液态的⼒⽐多，没有什么能成功做到“中断交谈”。It contrary such a liquid one, that nothing succeeds in "taking hold." would be a mistake to see in this

remark of Freud's nothing more than an observation of detail, a mere anecdote. In fact, it concerns what is most essential in the phenomenon of desire: the qualitative flows of the libido

。在弗洛伊德的此种评论中只看到观察的细节是错误的，仅仅是⼀种趣闻。实际 上，它涉及到欲望现象中最基本的东⻄：⼒⽐多的定性流。 In some fine pages, Andre Green recently took up the question again by making up a list of three types of "sessions," the first two of which comprise counterindications, the third alone constituting the ideal session in analysis. .

在⼀些美好的书⻚中，安桌 格林最近通过编 辑“集会”的三种类型的清单⽽再度提出这个问题，前两个包含禁忌，第三种单独地构 成精神分析中的理想集会。According to Type I (viscosity, resistance of a hysterical form), "the session is dominated by a heavy, weighty, boggy climate. 根据类型⼀（黏度，⼀种歇 斯底⾥式的抵抗），“集会由沉重，严肃，泥泞的⽓氛所⽀配。The silences are leaden, the discourse is dominated by the

events of the day, ... is uniform, it is a descriptive narration where no reference to the past is disclosable, it unfolds along a continuous thread, unable to allow itself any break. . . . ……

这种寂静是沉重的，论述的主要是那⼀天的事件， 是统⼀的，它是 ⼀种描述性的解说， 在其中，没有可公开的与过去的关联，它沿着⼀条持续的线索展 开，不允许⾃⾝的任何中断……Dreams are narrated, ... the enigma of dream is taken up in the secondary elaboration that makes dream as narration and as event take precedence over dream as a working over of thoughts. . . . Sticky transference. . . ."梦已经被叙述，…在间接 的阐述中梦之谜得以持续下去，它使梦作为叙述并且作为事件先于梦作为⼀种思想加 ⼯……僵化的移情……”la According to Type II (liquidity, resistance of an obsessional form), 根据类型⼆（流动性，⼀种强迫症式的抵抗），"here the session is dominated by an extreme mobility of representations of all sorts, . . . the language is unfettered, rapid, almost torrential, . . . everything enters here, . . . the patient could just as easily say the

opposite of everything he is uttering without changing anything fundamental to the analytic

在那⾥，集会为各种表达的极端移动性所⽀配，……语⾔⽆拘⽆束，汹涌 澎湃， 所有事物加⼊进来，……并且可以轻易地说⼀切事物的反⾯，他只是表达 ⽽不将任何基本的东⻄改变为分析的情境……All of this is without consequence, since situation. . . . ……

the analysis slides off the couch like water off a duck's back. The unconscious does not cause anything to 'stick,' there is no anchoring in the transference. Here the transference is volatile. .. ."

所有这⼀切都毫⽆结果，因为分析脱离躺椅就如鸭背上的落⽔。⽆意识没有使任 何东⻄中⽌，在分析中没有锚地。在那⾥，移情是不稳定的……”Only the third type remains, whose characteristics define a good analysis. 只剩下第三中类型，它的特征定义 了⼀种好的分析。The patient "speaks in order to constitute the process of a chain of 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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signifiers. The meaning is not attached to the signified to which each of the enunciated signifiers refers, but is constituted by process, suture, the concatenation of bound elements. . . . Every interpretation furnished by [the patient] can offer itself as an already-signified awaiting its meaning. For this reason interpretation is always retrospective, as the perceived meaning. So that was what this meant...."

病⼈“说话是为了形成能指链的过程”。意义不是系于每个发⾳清晰的能指都与其有关 的所指，⽽是由过程，缝合，密切关联的元素的串联构成……每种由病⼈提供的解 释，可以提供它⾃⼰作为等待其意义的先在所指。因为这个原因，解释总是回溯性 的，作为领会的意义。所以前者就是后者的意义。” What is serious is that Freud never questions the process of the cure. Of course it is too late for him, but is it too late for those who come after him? He interprets these things as obstacles to the cure, and not as shortcomings of the treatment itself, or as effects or

严重 的是弗洛伊德从未质疑治疗的过程。当然，它对于他来说太迟了，但它对于那些追随 他的⼈来说也太迟了吗？他把这些事情解释为治疗的阻碍，⽽不是解释为治疗本⾝的 不⾜，或解释为他治疗⽅法的效果或副作⽤。因为阉割作为⼀种可分析的——或不可 分析的状态。the ultimate rock—is the effect of castration as a psychoanalytic act. And countereffects of his method. For castration as an analyzable state—or nonanalyzable;

Oedipal homosexuality—the qualitative aptitude for conflict—is rather the effect of oedipalization, which the treatment does not invent, but precipitates and accentuates within

最终之⽯——是作为精神分析⾏动的 阉割的结果。并且，俄狄浦斯的同性恋 这种对冲突的定性能⼒——是俄狄浦斯的 结果，治疗没有创造它，⽽是在它的实践的⼈⼯条件中促成并且强调它。And the artificial conditions of its exercise (transference) ——

inversely, when flows of libido resist therapeu-tic practice, rather than being a resistance of the ego, this is the intense outcry of all of desiring-production. We already knew that the

相反，⼒⽐多流抵抗治疗实践，⽽不是成为⼀种⾃我的 抵抗，这是所有的欲望⽣产的吼叫。我们早就知道性倒错者抵抗俄狄浦斯化。why pervert resisted oedipalization:

should he surrender, since he has invented for himself other territorialities, more artificial still and more lunar than that of Oedipus? We knew the schizo was not oedipalizable, because he

为什么他应该投 降，既然他已经为⾃⼰创造了其他的领⼟，⽐俄狄浦斯的领⼟更⼈⼯，更苍⽩？我们 知道精神分裂者⽆法被俄狄浦斯化，因为他超越了领⼟，因为他已经正确地将他的流 引⼊沙漠。But what remains, once we learn that "resistances" of an hysterical or an obsessional form bear witness to the anoedipal quality of the flows of desire on the very terrain of Oedipus? That is precisely what qualitative economy shows: 但剩下的是什么，⼀ 旦我们知道歇斯底⾥或强迫症式的“抵抗”证明了在俄狄浦斯领域中的欲望流的俄狄浦 斯性质？flows ooze, they traverse the triangle, breaking apart its vertices. The Oedipal wad is beyond territoriality, because he has carried his flows right into the desert.

does not absorb these flows, any more than it could seal off a jar of jam or plug a dike.

Against the walls of the triangle, toward the outside, flows exert the irresistible pressure of

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。流满溢，它们越过三⾓，拆散它的顶点。俄狄浦 斯的海绵⽆法吸收这些流，它⾄多只能密封⼀瓶糖果酱或者堵住堤坝。冲击俄狄浦斯 的墙壁，向外流去，流运发挥熔岩的不可抵抗之⼒或难以置信的⽔之流溢的威⼒。 lava or the invincible oozing of water

What are the most favorable conditions for the cure, it is asked? A flow that lets itself be plugged by Oedipus; partial obje cts that let themselves be subsumed under the category of a

最有利治疗的条件是什么，它被 问及吗？⼀种让⾃⾝被俄狄浦斯堵塞的流 部分客体让它们⾃⼰被归纳于⼀个完整客体 的范畴之下，尽管缺席——阉割的菲勒斯。breaks-flows that let themselves be projected complete object, even if absent—the phallus of castration ;

onto a mythical space; poly vocal chains that let themselves be biunivocalized, linearized, suspended from a signifier; an unconscious that lets itself be expressed; connective syntheses that let themselves be taken in a global and specific use; disjunctive syntheses that let themselves be taken in an exclusive, restrictive use

中断的流让其⾃⾝被投射到虚构的空 间; ⾳素链条让它们⾃⼰被发声化，被线性化，被从能指上悬落下来；让⾃⾝被表达的 ⽆意识；让它们⾃⼰被普遍的与具体的⽤途接纳的连接综合；让它们⾃⼰被专属的， 限定的⽤途接纳的分离综合。conjunctive syntheses that let themselves be taken in a personal and segregative use. For

what is the meaning of "so that was what this meant"? The crushing of the "so" onto Oedipus and castration. The sigh of relief: you see, the colonel, the instructor, the teacher, the boss, all

让它⾃⾝被⼀种个 ⼈的与单独的⽤途接纳的连接综合。“因此前者是后者的意义”的意思是什么？这个决 定性的“因此”在俄狄浦斯与阉割之上。这种慰藉的轻叹：你看，上校，指挥官，教 师，⽼板，所有这⼀切意味着：俄狄浦斯与阉割。“⼀种新版本的历史”。 of this meant that: Oedipus and castration, "all history in a new version."

We are not saying that Oedipus and castration do not amount to anything. We are oedipalized, we are castrated; psychoanalysis didn't invent these operations, to which it merely lends the new resources and methods of its genius.

我们没有说俄狄浦斯与阉割不意味任何东⻄。 我们被俄狄浦斯化，我们被阉割；精神分析没有发明这些操作，它仅把新资源与它的 天赋的⽅法借给这些操作。But is this sufficient to silence the outcry of desiring-

production: We are all schizos! We are all perverts! We are all libidos that are too viscous and too fluid—and not by preference, but wherever we have been carried by the deterritorialized flows.

但是这⾜够平息欲望⽣产的吼叫：我们都是精神分裂者！我们都是性倒错者！我 们都是过于黏稠，过于流动的⼒⽐多——不是出于偏好，⽆论在哪⾥我们都被解域的 流卷携着。 What neurotic, provided he is somewhat serious, is not leaning against the rock of schizophrenia, a rock in this case mobile, aerolitic? Who does not haunt the perverse territorialities, beyond the kindergartens of Oedipus? 何种的神经症患者，如果他有点严 重，没有倚靠精神分裂之⽯，⼀种移动的⽯头，陨⽯？谁不常去倒错的领域，超越俄 狄浦斯的幼⼉园？Who does not feel in the flows of his desire both the lava and the water? And above all, what brings about our sickness？Schizophrenia itself, as a process? Or is it 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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brought about by the frantic neuroticization to which we have been delivered, and for which

谁不在⽔与熔岩的欲望 流中体验？ 最重要的是，什么引发疾病？精神分裂本⾝，作为⼀个过程？或它是由我 们已经被送⾄的疯狂的神经症化所引起，⽽且精神分析已经为其创造了新的意义—— 俄狄浦斯与阉割？Is it schizophrenia as a process that makes us sick, or is it the self— psychoanalysis has invented new means—Oedipus and castration?

perpetuation of the process in the void—a horrible exasperation (the production of the schizophrenic-as-entity)? Or is it the confusion of the process with a goal (the production of the pervert-artifice), or the premature interruption of the process (the production of the

是作为过程的精神分析症使我们患病，还是在空⽆中的⾃我永恒化 ⼀种可怕的恶化（精神分析的⽣产作为实体。）？或它是过程与⽬标的混淆？ （倒错—诡计的⽣产），还是过程的提前中断（神经症分析的⽣产）？ We are forcibly neurotic analysis)? ——

confronted with Oedipus and castration, we are reduced to them: either so as to measure us

against that cross, or to establish that we cannot measure up to it. But in any case the harm has been done, the treatment has chosen the path of oedipalization, all cluttered with refuse,

。我们被迫⾯对阉割以及俄 狄浦斯，我们被化约为两者：要么为了依据那个⼗字架衡量我们，要么为了建造我们 ⽆法与之相⼀致的⼗字架。不过⽆论如何，伤害已经被造成，治疗已经选择俄狄浦斯 化的道路，到处都塞满了垃圾，取代精神分裂化——那必定会治愈我们的疗法。 ⽣产的连接综合 The Connective Synthesis of Production instead of the schizophrenization that must cure us of the cure

Given the syntheses of the unconscious, the practical problem is that of their use, legitimate or not, and of the conditions that define a use of synthesis as legitimate or not. Take the

假定⽆意识的综 合，实际的问题是他们的⽤途，合法与否，以及规定综合⽤途的条件合法与否。以同 性恋为例——尽管它不只是例⼦。We noted how, in Proust, the famous pages of Sodom and Gomorrah (Cities of the Plain)interlaced two openly contradictory themes; the fundamental guilt of the "accursed races" and the radical innocence of flowers. 在普鲁斯特 ⾝上，我们注意到，著名的篇章《所多玛与俄摩拉》（平原城市）如何交织着两个对 ⽴的主题；“被诅咒的种族”的原罪和花朵的纯洁。The diagnosis of Oedipal homosexuality with a mother fixation, of a dominant depressive nature and a sadomasochistic guilt, was quickly applied to Proust. 带有⺟亲固着的俄狄浦斯同性恋的诊断，具有明显 的抑郁特性和施受虐内疚，很快被⽤于普鲁斯特。In a more general way still, some example of homosexuality—though it is something more than an example.

critics were too quick in discovering contradictions, either in order to declare them

irreducible, or to resolve them, or to show that they were merely apparent, according to preference. In truth, there are never contradictions, apparent or real, but only degrees of

依然以⼀种更⼀般的⽅式，⼀些评论家过快发现⽭盾，既不是为了宣布它们不 可化约，不是为了解决它们，也不是为了表明它们只是表⾯的，根据偏好。的确，从 来都不存在⽭盾，表⾯或真实，仅只是有点幽默。And inasmuch as reading itself has its humor.

degrees of humor, from black to white, with which it evaluates the coexisting degrees of what

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it reads, the sole problem is always one of allocation on a scale of intensities that assigns the position and use of each thing, each being, or each scene: there is this and then that, and let's make do with it, too bad if it doesn't suit us.

⽽且由于阅读本⾝有点幽默，从⿊到⽩，它据其估价它阅读之物的共存程度。唯⼀的 问题总是强度规模的分配，它指定了每个事物的位置和⽤途，每种存在，或每个场 景：存在这个和那个，⽽且让我们设法对付它，假如它不适合我们的话就太糟糕了。 In this regard it is possible that Charlus's coarse admonition is prophetic: "A lot we care about our old grandmother, you little shit!" For what does in fact take place in In Search of Lost Time, one and the

在这⼀⽅⾯，可能夏吕斯的粗鲁警告具有先⻅之 明： 我们⼗分关⼼我们的祖⺟，你这⼩⼦！”在《追忆似⽔年华》中，事实上究竟发 ⽣了什么，有着⽆穷变化的相同故事？It is clear that the narrator sees nothing, hears same story with infinite variations? “

nothing, and that he is a body without organs, or like a spider poised in its web, observing nothing, but responding to the

很明显，叙述者没有看到 任何东⻄，没有听到任何东⻄，⽽且他是⽆器官的⾝体，或悬停在蛛⽹上的蜘蛛，不 观察任何事物，但对哪怕轻微的信号作出反应，对细微的颤动作出反应并扑向它的猎 物。Everything begins with nebulae, statistical wholes whose outlines are blurred, molar or collective formations comprising singularities distributed haphazardly (a living room, a group of girls, a landscape).⼀切开始于星云， 统计整体的轮廓模糊，克分⼦的或集体的结构 包含被随机地分配的特异性（⼀间卧室，⼀群⼥孩，⼀处⻛景）。Then, within these slightest sign, to the slightest vibration by springing on its prey.

nebulae or these collectives, "sides" take shape, series are arranged, persons figure in these

series, under strange laws of lack, absence,asymmetry, exclusion, noncommunication, vice, and guilt. “ ”

然后，在这些星云中或集合中， 边缘 成形，系列被安排，处于匮乏，缺 席，⾮对称，排斥，⽆交流，堕落以及罪⾏的怪异法律之下。Next, everything becomes blurred again, everything comes apart, but this time in a molecular and pure multiplicity,

where the partial objects, the "boxes," the "vessels" all have their positive determinations, and enter into aberrant communication following a transversal that runs through the whole work;

接着，⼀切再度变得模糊，所有事物都分离开来，不过这次处于克分⼦的和纯 粹的多样性中，在那⾥，这些部分客体，这些“盒⼦”，这些“船⼉”，都拥有它们的积 极的确定性，并且进⼊跟随贯穿整个作品的截线的异常交流。an immense flow that

each partial object produces and cuts again, reproduces and cuts at the same time. More than vice, says Proust, it is madness and its innocence that disturb us. If schizophrenia is the universal, the great artist is indeed the one who scales the schizophrenic wall and reaches the

每个部 分客体⽣产并再次切断，再⽣产并同时切断的巨⼤的流。不只是堕落，普鲁斯特说 道，正是疯狂和它的天真让我们不安。如果精神分裂是普遍的，伟⼤艺术家确实是攀 land of the unknown, where he no longer belongs to any time, any milieu, any school.

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越精神分裂之墙并达到未知领域的⼈，在那⾥，它不再属于任何时间，任何环境，任 何学派。 Such is the case in an illustrative passage, the first kiss given Albertine. Albertine's face is at first a nebula, barely extracted from the collective of girls.

在⼀个作为例证的段落⾥，情况 正是如此， 给艾伯丁的第⼀个吻。艾伯丁的脸上最初是⼀个星云，勉强从⼥孩集合体 中抽取。Then her person disengages itself, through a series of views that are like distinct personalities, with Albertine's face jumping from one plane to another as the narrator's lips draw nearer her cheek. 接着她的容貌摆脱⾃⾝，通过⼀系列像独特性格⼀样的⻛景，随 着艾伯丁的脸从⼀个平⾯跳到另⼀个平⾯，就像叙述者的嘴唇接近他的额头。At last, within the magnified proximity, everything falls apart like a face drawn in sand, Albertine's face shatters into molecular partial objects, while those on the narrator's face rejoin the body

最终，在放⼤的近距中，所 有东⻄都分散开来，就像⼀张画在沙地⾥的脸，艾伯丁的脸破碎成分⼦的部分客体， 同时，叙述者脸上的部分客体重返⽆器官的⾝体，双眼紧闭，捏紧⿐孔，堵住嘴巴。 without organs, eyes closed, nosrils pinched shut, mouth filled.

What is more, their entire love tells the same story. From the statistical nebula, from the molar entirety of men-women loves, there emerge the two accursed and guilty series that bear witness to the same castration with two nonsuperimposable sides, the Sodom series and the Gomorrahseries, each one excluding the other.

⽽且，他们全部的爱讲着同样的故事。从统计的星云，从克分⼦的男⼥之爱的全部， 那⾥出现了两种受诅咒和有罪的系列，它证明了包含不可重叠的两个部分的相同阉 割，所多玛系列与蛾摩拉系列，它们相互包含。 This is not all, however, since the vegetal theme—the innocence of flowers—brings us yet another message and another code: everyone is bisexual, everyone has two sexes, but partitioned,noncommunicating; the man is merely the one in whom the male part, and the

这并⾮全部，⽆论如何， 既然这个植物的主题 花之圣洁 依然给我们带来不同的信息和符码：每个⼈都是雌 雄同体的，所有⼈都有两种性别，不过是分隔的，⽆交流的。男⼈只是在⼀个⼈⾝上 的男性部分，⼥⼈是⼀个⼈⾝上的⼥性部分，统计地⽀配。So that at the level of woman the one in whom the female part, dominates statistically. — —

elementary combinations, at least two men and two women must be made to intervene to

constitute the multiplicity in which transverse communications are established—connections of partial objects and flows:

因此，在基本结合的层次上，⾄少有两种男性和两种⼥性被 塑造，为了介⼊，为了构成众多，在其中，横贯的交流被建⽴——部分客体和流的接 合。the male part of a man can communicate with the female part of a woman, but also with the male part of a woman, or with the female part of another man, or yet again with the male part of the other man, etc. Here all guilt ceases, for it cannot cling to such flowers as these.男 ⼈的男性部分可以与⼥⼈的⼥性部分交流，同样也能与⼥⼈的男性部分交流，或与另 ⼀个男⼈的⼥性部分交流，或还再次与另⼀个的男⼈的男性部分交流，等等。在那 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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⾥，所有的罪都消失了，因为它⽆法附着于这些花朵。 In contrast to the alternative of the "either/or" exclusions, there is the"either ... or ... or" of the combinations and permutations where the differences amount to the same without ceasing to be differences。相 ⽐于“要么/要么”的排斥的⼆选⼀，存在联合与排序的“要么……要么……要么”，在哪 ⾥，差异与不停地成为差异是⼀回事。 We are statistically or molarly heterosexual, but personally homosexual, without knowing it

我 们是统计的或克分⼦意义上的异性恋，不过就个⼈⽽⾔，我们是同性恋，在不知道或 充分意识到这⼀点的情况下，并且在元素和分⼦的意义上，我们终归是跨性别的。 or being fully aware of it, and finally we are transsexual in an elemental, molecular sense.

That is why Proust, the first to deny all oedipalizing interpretations of his own interpretations, contrasts two kinds of homosexuality, or rather two regions only one of which is Oedipal,

这就 是为何普鲁斯特，第⼀个拒绝对他的解释所做的俄狄浦斯华的诠释，相⽐于两种同性 恋，确切地说，两种区域，其中只有⼀种是俄狄浦斯的，排斥的与压抑的，另⼀种是 反俄狄浦斯的，包括的和包含的。"For some, doubtless those whose childhoods were exclusive, and depressive, the other being anoedipal schizoid, included, and inclusive:

timid, the material kind of pleasure they take does not matter, so long as they can relate it to a male countenance. While others, whose sensuality is doubtless more violent, give their material pleasure certain imperious localizations. “

对于⼀些⼈，这些⼈的童年⽆疑是胆怯 的，他们享受的物质快乐并不重要，只要他们能够把它与男性⾯孔联系起来。然⽽其 它的⼈，它们的⾁欲性⽆疑是更暴⼒的，给他们的物质享乐施加专横的限制。The

second group would shock most people by their avowals. They live perhaps less exclusively under Saturn's satellite, for in their case women are not entirely excluded. . . . But those in the

第⼆ 个团体将以他们的声明震惊⼤多数⼈。它们可能不只⽣活于⼟卫的⽀配下，因为在他 们的情形中，⼥⼈没有完全被排除……但是这些第⼆团体中的⼈寻找偏爱⼥⼈的⼥ ⼈，使⼈想到年轻男⼈的⼥⼈…… indeed, they can take, with such women, the same second group seek out women who prefer women, women who suggest young men . . .

pleasure as with a man. . . . For in their relations with women, they play—for the woman who prefers women—the role of another woman , and at the same time a woman offers them approximately what they find in a man."

确实，与这样的⼥⼈在⼀起，他们可以享受到像 是与⼀个男⼈相处的快乐…因为在他们与⼥⼈的关系中，他们扮演——对于偏爱⼥⼈ 的⼥⼈——另⼀个⼥⼈的⾓⾊，⽽且与此同时，⼀个⼥⼈给提供他们近似于在男⼈⾝ 上找到的东⻄。 The opposition here is between two uses of the connective syntheses: a global and specific use, and a partial and nonspecific use. In the first, desire at the same time receives a fixed subject, an ego specified according to a given sex, and complete objects defined as global persons.

在此的对⽴是两种连接综合的⽤途的对⽴：普遍的和具体的⽤途，与局部和⾮ 具体的⽤途。起初，欲望同时获得⼀个稳固的主体，依据给定性别被明确规定的本 我，以及被定义为普遍⼈的完整客体。The complexity and the foundations of such an 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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operation appear more distinctly if we consider the mutual reactions between the different syntheses of the unconscious following a given use.

这种复杂性与这种操作的基础更清楚 地出现，如果我们思考遵循给定⽤途的不同⽆意识综合间的相互反应。It is first of all the synthesis of recording that in effect situates, on its surface of inscription within the

conditions of Oedipus, a definable and differentiable ego in relation to parental images serving as co-ordinates (mother, father).

它⾸先是记录的综合，处于它的内在于俄狄浦斯 状态的书写表⾯，⼀种可定义与可区分的本我， 其与充当坐标的⽗⺟形象相关联。 There we have a triangulation that implies in its essence a constituent prohibition, and that conditions the differentiation between persons: prohibition of incest with the mother, prohibition against taking the father's place. But a strange sort of reasoning leads one to conclude that, since it is forbidden, that very thing was desired.

在那⾥，我们拥有三⾓，其 本质中隐含构成性的禁令，并且其规定了⼈之间的区分：与⺟亲乱伦的禁令，取代⽗ 亲地位的禁令。不过⼀种奇怪的推理引导我们得出如下结论：因为它被禁⽌，那物便 是被渴望的。In reality, global persons—even the very form of persons—do not exist prior to the prohibitions that weigh on them and constitute them, any more than they exist prior to the triangulation into which they enter:desire receives its first complete objects and is

实际上，普遍的⼈——即便这种⼈的形式 并不先于施压于并构成他们的禁令⽽存在，他们同样不先于他们进⼊的三⾓⽽存 在：欲望获得了它最初的完整客体并且与此同时⼜被它们禁⽌。Therefore it is indeed forbidden by them at one and the same time. ——

the same Oedipal operation that lays the foundations for the possibility of its own

"resolution," by way of a differentiation of persons in conformity with the prohibition, as well as the possibility for its own failure or stagnation, by falling into the undifferentiated as the reverse side of the differentiation created by the prohibitions (incest by identification with the father, homosexuality by identification with the mother).The personal material of transgression does

。因此正是相同的 俄狄浦斯操作为它⾃⼰的 决断 的可能性奠定基础，⽤遵循禁令的⼈的区分的⽅法， 也为它⾃⼰的失败或停滞的可能性建⽴基础，通过进⼊与禁令创造的区分相反的不可 区分状态。（与⽗亲认同的乱伦，与⺟亲认同的同性恋），这种违越的个⼈质料并不 先于禁令⽽存在，同样也不先于⼈的形式⽽存在。 not exist prior to the prohibition, any more than does the form of persons “ ”

We can therefore see the property the prohibition has of displacing itself, since from the start

因此，我们可以看到禁令的特性替代⾃⾝，因为从⼀开始它就替代

it displaces desire. It displaces itself in the sense that the Oedipal inscription does not force its way

了欲望。

into the synthesis of recording without reacting on the synthesis of production, and profoundly changing the connections of this synthesis by introducing new global persons.

它 取代⾃⾝，在这个意义上：俄狄浦斯的书写并未迫使它的道路朝向记录的综合，在未 对⽣产的综合施加影响的情况下，并且通过引进新的普遍⼈⽽深刻地改变了这种综合 的连接。These new images of persons are the sister and the spouse, after the father and the 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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mother. It has often been remarked in fact that the prohibition existed in two forms, the one negative, having to do above all with the mother and imposing differentiation, the other

这些⼈的新形象是姐妹与配偶，次 于⽗⺟。 事实上禁令以两种形式存在经常被论及，消极的形式，⾸先必须处理⺟亲和 强加的区分，积极的形式，关于姐妹和规定的交换。I have a moral obligation to take as wife someone other than my sister, and an obligation to keep my sister for someone else; I must give up my sister to a brother-in-law, receive my wife from a father-in-law.我有道德的 义务把妻⼦视为不同于我的姐妹的⼈，并且有义务为别的⼈保管姐妹，我必须把姐妹 让给连襟，从岳⽗那⾥获得妻⼦。And although new stases or relapses are produced at positive, concerning the sister and requiring exchange:

this level, such as new forms of incest and homosexuality, it is certain that the Oedipal triangle would have no way of transmitting and reproducing itself without this second step:

⽽且尽管新的停滞或故态复萌在这个层次中被⽣产，正如乱伦与同性恋的新形式，⽆ 疑，俄狄浦斯三⾓将⽆法传播并且再⽣产⾃⼰，如果没有第⼆步：the first step

elaborates the form of the triangle, but it is only the second step that ensures the transmission of this figure. I take a woman other than my sister in order to constitute the differentiated base of a new triangle whose inverted vertex will be my child—which is called surmounting Oedipus, but reproducing it as well, transmitting it rather than dying all alone, incestuous, homosexual, and a zombie.

第⼀步阐述了三⾓的形式，不过正只是第⼆步保证了这个形象的传播。我接受⼀个不 是我姐妹的⼥⼈是为了构成新三⾓的区分基础，它的倒转的顶点将成为我的孩⼦—— 其被称为超越俄狄浦斯，不过同样再⽣产它，传播它⽽不是独⾃死去，乱伦，同性 恋，⽽且是⼀个僵⼫。 Thus the parental or familial use of the synthesis of recording extends into a conjugal use, or an alliance use, of the connective syntheses of production: a regime for the pairing of people

因此记录综合的⽗⺟或家庭⽤途拓展到夫妻的 ⽤途，或姻亲的⽤途，⽣产的连接综合的⽤途：⼈的成对的体制替代部分客体的连 接。On the whole, the connections of organ-machines suited to desiring-production give way replaces the connection of partial objects.

to a pairing of people under the rules of familial reproduction. Partial objects now seem to be taken from people, rather than from the nonpersonal flows that pass from one person to

⼤体上，适合于欲望⽣产的器官机器的连接给屈从家庭⽣产法则的⼈的成对让 步。部分客体现在似乎从⼈们那⾥取得，⽽不是从流经⼈与⼈之间的⾮个⼈之流那⾥ 获得。The reason is that persons are derived from abstract quantities, instead of from flows. Instead of a connective appropriation, partial objects become the possessions of a person and, when required, the property of another person. 因为⼈源⾃抽象的数，⽽不是源⾃流。取 代连接的占⽤，当必要时，部分客体变成对⼈和另⼀种⼈的特性的占有。Just as he another.

draws upon centuries of scholastic reflection in defining God as the principle of the

disjunctive syllogism, Kant draws upon centuries of Roman juridical reflection when he defines marriage as the tie that makes a person the owner of the sexual organs of another

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正如他利⽤数世纪的学院思考定义上帝为分离三段论的原则，康德利⽤数世纪 的罗⻢司法思考，当它定义婚姻为使⼀个⼈成为另⼀个⼈的性器官的拥有者的关系。 person.

One need only consult a religious manual of sexual casuistry to see with what restrictions the organ-desiring machine connections remain tolerated within the regime for the pairing of

。⼀个 ⼈只要翻阅性诡辩的宗教⼿册，看到以何种限制，在⼈的成对体制内，器官欲望机器 连接依然被容忍，其合法地决定了妻⼦⾝体的什么部分能够被占有。 people, which legally determines what may be appropriated from the body of the wife

Clearer still, the difference in regime becomes apparent each time a society permits an infantile stage of sexual promiscuity to subsist, where everything is permitted until the age when the young man in turn submits to the principle of pairing that regulates the social

依然清晰，制度中的差异变得明显，每当社会允许性乱交的幼稚 阶段存在，在那⾥，⼀切都被允许，直到这个年龄，那时年轻⼈转⽽服从成对原则， 此原则调节了⼩孩的社会⽣产。 It is true that the connections of desiring-production were production of children.

found to comply with a binary rule; and we have even seen that a third term intervened in this binarity, the body without organs that reinjects producing into the product, extends the

这是千真万确的：欲望⽣产 的综合被发现遵循⼆元的规则；⽽且我们甚⾄已经看到第三个术语介⼊到此种⼆元性 中，将⽣产重新注⼊产品的⽆器官⾝体，拓展了机器的结合，并且充当记录的表⾯。 connections of machines, and serves as a surface of recording.

But here no biunivocal process is in fact produced that would fit production into the mold of

representatives; no triangulation appears at this level that would refer the objects of desire to global persons, or desire to a specific subject.

但是那⾥没有事实上被⽣产出来的⼀对⼀的 过程，它将使⽣产与代表的模型融为⼀体；没有在这个层次上出现的三⾓会使欲望的 客体归因为普遍的⼈，或欲望⼀个具体的主体。The only subject is desire itself on the body without organs, inasmuch as it machines partial objects and flows, selecting and cutting the one with the other, passing from one body to another, following connections and appropriations that each time destroy the factitious unity of a possessive or proprietary ego (anoedipal sexuality).

唯⼀的主体是⽆器官⾝体上的欲望本⾝，由于它加⼯部分客体与流，⽤⼀个筛选并切 断另⼀个，从⼀个⾝体穿到另⼀个⾝体，遵循总是摧毁持有或专有的⾃我（反俄狄浦 斯的性欲）的虚假统⼀的连接与占有。 The triangle takes form in the parental use, and reproduces itself in the conjugal use. We do not yet know what forces bring about this triangulation that interferes

三⾓在⽗⺟ 的⽤途中形成，⽽且在婚姻的⽤途中再⽣产⾃⾝。迄今我们不知道是什么⼒量创造了 这个三⾓，它⼲扰欲望的记录，为的是改变它的所有⽣产性的结合。But we are able at with the recording of desire in order to transform all its productive connections.

least to follow, abstractly, the manner in which these forces proceed. We are told that partial objects are caught up in an intuition of precocious totality, just as the ego is caught up in an

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但是我们⾄少可以抽象地遵循这些⼒量⾏进 的⽅式。我们被告知部分客体陷⼊了早熟总体的直觉，正如⾃我陷于先于它的实现的 统⼀直觉中。(Even in Melanie Klein, the schizoid partial object is related to a whole that prepares for the advent of the complete object in the depressive phase.)（甚⾄在梅兰尼.克 莱茵那⾥，精神分裂的部分客体与整体关联，它为压抑阶段的完整客体的降临做准 备。） It is clear that such a totality-unity is posited only in terms of a certain mode of absence, as that which partial objects and subjects of desire "lack." 很明显，这种整⼀只有 以缺席的⽅式被设想，正如部分客体与欲望“匮乏”的主体。Consequently, everything is intuition of unity that precedes its fulfillment.

played out from the start: everywhere we encounter the analytic process that consists in extrapolating a transcendent and common something, but that is a common-universal for the sole purpose of introducing lack into desire, in situating and specifying persons and an ego under one aspect or another of its absence, and imposing an exclusive direction on the

。因此，所有事物从⼀开始就被展开：在所有我们遭遇分析过程 的地⽅，这个过程存在于推断⼀个超验与普遍的东⻄中，但是那是共同的普遍，其唯 ⼀的⽬的在于将匮乏引⼊欲望，为了定位或指出⼈和⼀⽅⾯的⾃我或它的另⼀种缺 席，并且在性的分离之上强加唯⼀的⽅向。 disjunction of the sexes

Such is the case in Freud: for Oedipus, for castration, for the second phase of the fantasy "A Child Is Being Beaten," or again for the famous latency period where the analytical mystification culminates.

这正是弗洛伊德的情形：关于俄狄浦斯，关于阉割，关于“⼀ 个被打的⼩孩”的幻想的第⼆阶段，还是关于著名的潜伏期，在那⾥，分析的神秘化达 到顶点。This common, transcendent, absent something will be called phallus or law, in order to designate "the" signifier that distributes the effects of meaning throughout the chain and introduces exclusions there (whence the oedipalizing interpretations of Lacanism).这种 普遍的，超验的，缺席的东⻄将被称为菲勒斯或法律，为了指明“这种”分配链条的每 处意义效果并且在那⾥引⼊排斥的能指。（来⾃拉康主义的俄狄浦斯化的解释。） This signifier acts as the

formal cause of the triangulation—that is to say, makes possible both the form of the triangle and its reproduction: Oedipus has as its formula 3 + 1, the One of the transcendent phallus

这个能指充当三 ⾓的正式原因 也就是说，使得三⾓的形状和它的复制变得可能：俄狄浦斯拥有它 的公式3+1，没有这个独⼀⽆⼆的超验菲勒斯，这些深思熟虑的术语将不会采取三⾓的 形式。It is as if the so-called signifying chain, made up of elements that are themselves without which the terms considered would not take the form of a triangle.* ——

nonsignifying—of polyvocal writing and detachable fragments—were the object of a special treatment, a crushing operation that extracted a detached object from the chain, a despotic signifier from whose law the entire chain seems consequently to be suspended, each link

就好像所谓的表意链，由⾃⾝毫⽆意义的元素组成——由⽂字和可分的⽚ 段组成 是特殊治疗的客体，从这个链条中抽取独⽴的客体的粉碎操作，⼀个专制 的能指，通过它的法律，整个链条似乎因此被悬置，每个链接都被三⾓化。There we triangulated. ——

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have a curious paralogism implying a transcendent use of the syntheses of the unconscious."

在此，我们得到⼀个奇怪的谬论，其暗⽰⽆意识综合的超验⽤途。”we pass from

detachable partial objects to the detached complete object, from which global persons derive by an assigning of lack. For example, in the capitalist code and its trinitary expression, money as detachable chain is converted into capital as detached object, which exists only in the fetishist view of stocks and lacks.

我们从可分部分客体过渡到独⽴的完整客体，普遍的⼈源于这个过程，通过匮乏的分 配。⽐如，在资本主义符码和它的表达中，钱作为可分链条被转化为作为独⽴客体的 资本，它只存在于储存与匮乏的恋物视⾓中。 The same is true of the Oedipal code: the libido as energy of selection and detachment is converted into the phallus as detached object, the latter existing only in the transcendent form of stock and lack (something common and absent that is just as lacking in men as in

如上所述对于俄狄浦斯代码也是适当的：⼒⽐多作为选择和疏离的能量被转 化为独⽴客体的菲勒斯，后者只存在于⽋缺和储存的超验形式中。（某件普通的⽽且 缺席的东⻄，也即正好在男⼈和⼥⼈⾝上都缺少的东⻄。）It is this conversion that women).

makes the whole of sexuality shift into the Oedipal framework: this projection of all the

breaks-flows onto the same mythical locale, and all the nonsignifying signs into the same major signifier. "

正是这个转变使得全部性欲进⼊俄狄浦斯框架：这种所有的间断流投 映在相同的神话场地的投射，以及所有的⾮意指信号进⼊了相同的主能指。The effective triangulation makes it possible to assign sexuality to one of the sexes. The partial

objects have lost nothing of their virulence and efficacy. Yet the reference to the penis gives

这种富有成效的三⾓使分配性欲到某种性别变的可能。部 分客体并未失去它们的毒性和效⼒。尽管此种对阴茎的参照给阉割提供了充⾜的意 义。 Through it, all the external experiences linked  deprivation, to frustration, to the lack of partial objects take on meaning after the fact. All previous history is recast in a new version in the light of castration."通过它，所有外部的经验都将剥夺与挫折，与事后具有意义的 部分客体的匮乏连接起来。所有先前的历史在新的版本中根据阉割被重写。 its full meaning to castration.

That is indeed what disturbs us, this recasting of history and this "lack" attributed to partial objects. And how could partial objects not have lost their virulence and efficacy, once they had been introduced into a use of synthesis that remains fundamentally illegitimate with regard to them?

这确实是让我们感到不安的事 情，这种历史的重写以及归因为部分客体的“匮乏”。⽽且部分客体如何能不失去它们 的毒性和疗效，⼀旦它们被引⼊到综合的⽤途当中，就它们⽽⾔，其依然是根本不合 法的。We do not deny that there is an Oedipal sexuality, an Oedipal heterosexuality and homosexuality, an Oedipal castration, as well as complete objects, global images, and specific egos.我们不否认存在俄狄浦斯的性欲， 俄狄浦斯的同性恋与异性恋，俄狄浦 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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斯的阉割，以及完整的客体，普遍的形象，和具体的⾃我。We deny that these are

productions of the unconscious. What is more, castration and oedipalization beget a basic illusion that makes us believe that real desiring-production is answerable to higher formations that integrate it, subject it to transcendent laws, and make it serve a higher social and cultural production;

我们否认这些都是⽆意识的⽣产。此外，阉割与俄狄浦斯化引发了⼀种基 本的幻想，它使我们相信真正的欲望⽣产为整个它的更⾼的结构负责，使它⾪属于超 验法律，并且使它服役于更⾼的社会和⽂化⽣产。 there then appears a kind of "unsticking" of the social field with regard to the production of desire, in whose name all

resignations are justified in advance. Psychoanalysis, at the most concrete level of therapy, reinforces this apparent movement with its combined forces.

那⾥于是出现⼀种关于欲望⽣ 产的社会场域的“撕裂” ，以它的名义，所有的顺从都被提前证明合法。精神分析，在 最具体的治疗层⾯，以它的联合⼒量增强了这种明显的运动。Psychoanalysis itself

ensures this conversion of the unconscious. In what it calls the pre-oedipal, it sees a stage that must be surmounted in the direction of an evolutive integration (toward the depressive position under the reign of the complete object), or organized in the direction of a structural integration (toward the position of a despotic signifier, under the reign of the phallus).

精神分 析⾃⾝确保了⽆意识的这种转变。在所谓的前俄狄浦斯中，它看到必然会在演进的整 合⽅向上被克服的阶段（朝向完整客体统治下的抑郁位置），或在结构性的整合⽅向 被组织（朝向专制能指的位置，受菲勒斯⽀配。）The aptitude for conflict of which

Freud spoke, the qualitative opposition between homosexuality and heterosexuality, is in fact a consequence of Oedipus: far from being an obstacle to treatment encountered from without,

。弗洛 伊德所说的冲突的倾向，这种同性恋与异性恋之间的定性对⽴，事实上是俄狄浦斯的 结果：远⾮是⼀种从外部遭遇的治疗的障碍，它是俄狄浦斯化的产品，⽽且是⼀种增 强它的治疗的副作⽤。 it is a product of oedipalization, and a countereffect of the treatment that reinforces it

In reality the problem has nothing to do with pre-oedipal stages that would still revolve around an Oedipal axis, but rather with the existence and the nature of an anoedipal sexuality, an anoedipal heterosexuality and homosexuality, an anoedipal castration:

事实上，这个问题 与将依旧绕着俄狄浦斯轴⼼转的前俄狄浦斯阶段毫不相⼲，⽽⽏宁说与反狄浦斯的性 欲的存在和特性相关，⼀种反狄浦斯的异性恋和同性恋，⼀种反俄狄浦斯的阉割。the breaks-flows of desiring-production do not let themselves be projected onto a mythical locale; the signs of desire do not let themselves be extrapolated from a signifier; 这种欲望⽣ 产的中断的流，并没有让它们⾃⾝被投射进⼀个神话的场所；欲望的信号不让⾃⾝被 从能指中推出；transsexuality does not let any qualitative opposition between a local and nonspecific heterosexuality and a local and nonspecific homosexuality arise. Everywhere, in this reversion, the innocence of flowers instead of the guilt of conversion.性欲错乱不让任何 局部的和⾮特定的异性恋与局部的和⾮特定的同性恋之间的定性对⽴出现。每个地 ⽅，在这种倒转中，花朵之纯洁代替了转变的内疚。 But rather than ensuring, or tending 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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to ensure, the reversion of the entire unconscious according to the anoedipal form and within the anoedipal content of desiring-production, analytic theory and practice never cease to promote the conversion of the unconscious to Oedipus, form and content. (We shall see in

⽽不是确保，或倾向于确保，这种 整个⽆意识的倒转，它依据反俄狄浦斯的形式并内在于欲望⽣产的反俄狄浦斯的内 容。分析的理论与实践从未停⽌促使⽆意识向俄狄浦斯转换，包括形式和内容。（我 们将看到精神分析事实上称之为“决定性”的俄狄浦斯的东⻄。）This conversion is effect what psychoanalysis calls "resolving" Oedipus.)

therefore promoted by psychoanalysis first of all by making a global and specific use of the connective syntheses. This use can be defined as transcendent, and implies a first paralogism in the psychoanalytic process. For a simple reason, we again make use of Kantian

因此这种转变被⾸先通过制造连接综合的普遍具体⽤途的精神分析推进。 这种⽤途可以被定义为超验之物，并且意味着精神分析过程中的第⼀个缪论。因为⼀ 个简单的原因，我们再次使⽤康德的术语。 In what he termed the critical revolution, Kant intended to discover criteria immanent to understanding so as to distinguish the legitimate and the illegitimate uses of the syntheses of consciousness.在他所谓的批判⾰命 中，康德试图发现理解的内在标准，以便于区分意识综合的合法的与⾮法的⽤途。In the name of transcendental philosophy(immanence of criteria), he therefore denounced the transcendent use of syntheses such as appeared in metaphysics. 以先验的名义（内在标 准），他因此废除了诸如出现在形⽽上中的综合的先验⽤途。In like fashion we are compelled to say that psychoanalysis has its metaphysics—its name is Oedipus. 以同样的⽅ 式，我们不得不说精神分析拥有它的形⽽上学——它的名字叫做俄狄浦斯。And that a terminology.

revolution^this time materialist—can proceed only by way of a critique of Oedipus, by denouncing the illegitimate use of the syntheses of the unconscious as found in Oedipal

psychoanalysis, so as to rediscover a transcendental unconscious defined by the immanence of its criteria, and a corresponding practice that we shall call schizoanalysis.

⽽且这次唯物主 义的⾰命——只能通过俄狄浦斯的批判继续前进，通过抨击同样在俄狄浦斯的精神分 析中发现的⽆意识综合的⾮法⽤途，以便重新发现由其标准的内在性所规定的超验的 ⽆意识，以及⼀种我们应该称之为精神分裂分析的相应实践。 记录的分离综合 The Disjunctive Synthesis of Recording When Oedipus slips into the disjunctive syntheses of desiring-recording, it imposes the ideal of a certain restrictive or exclusive use on them that becomes identical with the form of triangulation:

当俄狄浦斯滑⼊欲望记录的分离综合，它把某种限定的或专属⽤途的理想 强加于它们，其变得认同三⾓形式。being daddy, mommy, or child. This is the reign of the "either/or" in the differentiating function of the prohibition of incest: here is where mommy begins, there daddy, and there you are—stay in your place.作为爸爸，妈妈，或⼩ 孩。这是乱伦禁忌的区分功能中的“⾮此即彼”的⽀配：这是妈咪开始的地⽅，爸爸在 那⼉，然后你在那——呆在那别动。Oedipus's misfortune is indeed that it no longer knows who begins where, nor who is who. And "being parent or child" is also accompanied

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俄狄浦斯的不幸确实是其不 再知晓谁在何处开始，也不知晓谁是谁。⽽且 成为⽗⺟或孩⼦”同样伴随三⾓的其他 ⽅⾯的另两种区分。"being man or woman," "being dead or alive." Oedipus must not know whether it is alive or dead, man or woman, any more than it knows whether it is parent or child. “男⼈或⼥⼈”“⽣或死。”俄狄浦斯定然不知它是死是活，是男是⼥，同样也不知 道它是⽗⺟还是⼩孩。Commit incest and you'll be a zombie and a hermaphrodite. In this sense, indeed, the three major neuroses that are termed familial seem to correspond to Oedipal lapses in the differentiating function or in the disjunctive synthesis:乱伦然后你将成 为活死⼈或两性⼈。 的确，在此意义上，被称为家庭的三⼤神经症似乎符合于区分功 能或分离综合中的俄狄浦斯过失。the phobic person can no longer be sure whether he is parent or child; the obsessed person, whether he is dead or alive; the hysterical person, whether he is man or woman.恐怖症患者不能确定⾃⼰是⽗⺟还是⼩孩；痴迷者，不确 定⾃⼰是死是活，歇斯底⾥的⼈不知⾃⼰是男还是⼥。In short, the familial triangulation represents the minimum condition under which an "ego" takes on the co-ordinates that differentiate it at one and the same time with regard to generation, sex, and vital state. 简⽽⾔ 之，在家庭的三⾓代表最⼩的条件下，“⾃我”采纳区分它的坐标，同时与世代，性和 ⽣命状态相关。And the religious triangulation confirms this result in another mode: thus in the trinity, the obliteration of the feminine image in favor of a phallic symbol demonstrates how the triangle displaces itself toward its own cause and attempts to integrate it.然⽽宗教三 ⾓以别种⽅式确认这个结果：因此在三位⼀体中，以⼥性形象的抹除取代菲勒斯的象 征显⽰了三⾓如何使⾃⾝朝向它⾃⼰的原因并且尝试整合它。This time it is a matter of by two other differentiations on the other sides of the triangle; “

the maximum conditions under which persons are differentiated. Hence the importance of the Kantian definition that posits God as the a priori principle of the disjunctive syllogism, so that all things derive from it by a restriction of a larger reality (omnitudo realitat is): Kant's humor makes God into the master of a syllogism.

这⼀次它是在最⼤限度的条件下⼈被区 分的问题。因此康德的定义的重要性假设上帝作为析取三段论的先验选择，以便所有 的事物源于它，经过更⼤实体的限定：康德的幽默使得上帝成为三段论的主⼈。 The action characteristic of Oedipal recording is the introduction of an exclusive, restrictive, and negative use of the disjunctive synthesis.

俄狄浦斯的⾏动特征是分离综合的⼀种专

有，限定和消极的⽤途的引进。We are so molded by Oedipus that we find it hard to imagine another use, and even the three familial neuroses do not escape this use,although they suffer from no longer being capable of applying it.我们被俄狄浦斯如此塑造以⾄于我 们发现很难想象其它的⽤途，⽽且甚⾄这三种家庭神经症都没能逃离这种⽤途，它们 因不再能够运⽤它⽽受苦。Everywhere in psychoanalysis, in Freud, we have seen this taste for exclusive disjunctions assert itself. 在精神分析每⼀处，在弗洛伊德那⾥，我们 已经看到专有分离维护⾃⾝的偏好。It becomes nevertheless apparent that schizophrenia teaches us a singular extra-Oedipal lesson, and reveals to us an unknown force of the

disjunctive synthesis, an immanent use that would no longer be exclusive or restrictive, but

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尽管如此，⼗分明显的是，精神分裂给我们⼀ 种独特的外 俄狄浦斯的教训，并且向我们显现分离综合的未知⼒量，⼀种内在⽤ 途，它将不再是专有或限定的，⽽是完全肯定，⽆约束，包含的。A disjunction that fully affirmative, nonrestrictive, inclusive. —

remains disjunctive, and that still affirms the disjoined terms, that affirms them throughout

their entire distance, without restricting one by the other or excluding the other from the one, is perhaps the greatest paradox. "Either ... or . . . or," instead of "either/or."

⼀种保持分离性 的分离，并且它依然肯定分离的术语，它在它们的整个间距之间的每⼀处肯定它们， 不⽤⼀个限定另⼀个或不从⼀个中排除另⼀个，也许是最⼤的悖论。“或者……或 者……或者”代替“⾮此即彼” It would be a total misunderstanding of this order of thought if we concluded that the schizophrenic substituted vague syntheses of identification of contradictory elements for

它将成为这种思想秩序的彻底误 解，如果我们得出结论，精神分裂者⽤⽭盾元素的认同的含糊综合替代分离，就像最 后的⿊格尔式哲学家。He does not substitute syntheses of contradictory elements for disjunctive syntheses; rather, for the exclusive and restrictive use of the disjunctive synthesis, he substitutes an affirmative use. 他没有⽤⽭盾元素之综合替代分离综合；确切地说，替 代分离综合的专⼀和限定的⽤途，他替代⼀种肯定的⽤途。He is and remains in disjunctions, like the last of the Hegelian philosophers.

disjunction: he does not abolish disjunction by identifying the contradictory elements by means of elaboration; instead, he affirms it through a continuous overflight spanning an indivisible distance.

他是且停留在分离中，他没有通过阐释的⼿段识别⽭盾的元素从⽽ 废除分离；相反，它通过⼀种不断的⻜越领空，跨过难以分割的距离⽽肯定它。He is not simply bisexual, or between the two, or intersexual. He is transsexual. He is trans-

alivedead, trans-parentchild. He does not reduce two contraries to an identity of the same; he affirms their distance as that which relates the two as different.He does not confine himself

他不是纯粹的两性⼈，或处于两者之间，或两性间的。他是跨性别 者。他跨越⽣死，跨越⽗⺟孩⼦。他没有将两个对⽴⾯化约同⼀的⾝份。它没有将⾃ ⼰局限于⽭盾中; on the contrary, he opens out and, like a spore case inflated with spores, inside contradictions

releases them as so many singularities that he had improperly shut off, some of which he intended to exclude, while retaining others, but which now become points-signs (points-

相反，像⼀个充满袍⼦的孢⼦囊，他开放并且 释放它们正如他拥有的许多独特性不适当地关闭，他试图排除其中⼀部分，同时保留 其他的，不过它现在变成了点—信号（信号—点），⼀切都被它们的新距离确认。The disjunction, being now inclusive, does not closet itself inside its own terms. On the contrary it is nonrestrictive. 这种分离，现在是包容的，没有将它⾃⼰关在它⾃⼰的术语中。相 反，它是⾮限定性的。"I was then no longer this closed box to which I owed being so well signes),all affirmed by their new distance.

preserved, but a partition came crashing down"—an event that will liberate a space where Molloy and Moran no longer designate persons, but singularities flocking from all sides, evanescent agents of production.This is free disjunction;  “

我不再是紧闭的盒⼦，我感激它

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被保存的如此好，但隔墙⽀离破碎”—事件将释放⼀个莫洛伊与莫兰不再指定⼈的空 间，但是独特性从四⾯⼋⽅汇集成群，短暂的⽣产代理。这种⾃由的分离；the differential positions persist in their entirety, they even take on a free quality, but they are all inhabited by a faceless and transpositional subject.这些独特的位置坚持它们的完整性，它 们甚⾄具有⾃由特性，不过他们都⼀个隐逸的主体所占据。 Schreber is man and woman, parent and child, dead and alive: which is to say, he is situated wherever there is a

singularity, in all the series and in all the branches marked by a singular point, because he is himself this distance that transforms him into a woman, and at its terminal point he is already

史瑞伯是男⼈与⼥⼈，⽗⺟与孩⼦，死 的与活的：也就是说，他在任何存在独特性的地⽅被定位，在所有的系列和被独特的 点标记的所有分⽀中，因为他⾃⾝是将他转变成⼥⼈的距离，⽽且在它的终点，他已 是新⼈类的⺟亲并且能够最终死去。 the mother of a new humanity and can finally die.

That is why the schizophrenic God has so little to do with the God of religion, even though

这就是精神分裂的上帝与宗教 的上帝没有多⼤关 系的原因，虽然他们都与相同的推论有关。In Le Baphomet Klossowski contrasts God as they are related to the same syllogism.

the master of the exclusions and restrictions that derive from the disjunctive syllogism, with an antichrist  who is the prince of modifications, determining instead the passage of a subject

在巴⻛特，克罗梭斯基对⽐上帝为排斥与限定的主⼈，其 源⾃选⾔推论，与作为变型王⼦的反基督者对照，决定凭借所有可能的述谓取代主体 的通道。I am God I am not God, I am God I am Man: it is not a matter of a synthesis that through all possible predicates.

would go beyond the negative disjunctions of the derived reality, in an original reality of Man-God, but rather of an inclusive disjunction that carries out the synthesis itself in drifting

我是 上帝，我不是上帝，我是上帝，我是⼈：它不是将会超越衍⽣现实的否定性分离的综 合问题，在⼀种⼈神的原初现实中，⽽是在⼀个术语漂向另⼀个术语以及遵循两种术 语之间的距离的过程中执⾏综合本⾝的包容性分离的问题。没有什么原初的。it is like the famous conclusion to Molloy: "It is midnight. The rain is beating on the windows. It was not midnight. It was not raining."就像莫洛伊的著名结论：“是午夜了。⾬点敲打着窗 户。午夜过去了。⾬停了。” Nijinsky wrote: "I am God I was not God I am a clown of from one term to another and following the distance between terms. Nothing is primal.

God; I am Apis. I am an Egyptian. I am a red Indian. I am a Negro. I am a Chinaman. I am a Japanese. I am a foreigner, a stranger. I am a sea bird. I am a land bird. I am the tree of

Tolstoy. 1 am the roots of Tolstoy. ... I am husband and wife in one. I love my wife. I love my husband." “

尼⾦斯基写道： 我是上帝，我不是上帝，我是上帝的⼩丑；我是神⽜。我是 ⼀个埃及⼈。我是⼀个红⾊的印第安⼈。我是⼀个⿊⼈。我是⼀个中国佬。我是⼀个 ⽇本⼈，我是⼀个外国⼈，⼀个陌⽣⼈。我是⼀只海⻦，我是⼀只陆⻦，我是托尔斯 泰的树，我是托尔斯泰的根……我既是妻⼦也是丈夫。我爱我的妻⼦。我爱我的丈 夫。” 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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What counts is not parental designations, nor racial or divine designations, but merely the use made of them.

重要的不是⽗⺟的指称，也不是⺠族的或神圣的指称，⽽是它们的使

⽤。No problem of meaning,but only of usage. Nothing original or derived, but a generalized drift. It would seem that the schizo liberates a raw genealogical material, nonrestrictive,

where he can situate himself, record himself, and take his bearings in all the branches at once, on all sides.

不是意义的问题，⽽仅是⽤途的问题。没有源初之物，只有⼀种普遍的流 动。我们将会看到精神分裂者释放了未经加⼯、没有限定的家系之物，他在其中能够 定位⾃⼰，记录⾃⼰，⽽且同时在所有的分⽀中，在各个⽅⾯确定他的⽅位。He explodes the Oedipal genealogy. Through graduated relationships he performs absolute overflights spanning indivisible distances. 他推翻了俄狄浦斯的家系。通过等级关系，他 表演跨越不可分割的距离的绝对领空⻜越。The genealogist-madman lays out a disjunctive network on the body without organs. And God, who designates none other than the energy of recording, can be the greatest enemy in the paranoiac inscription, but also the

谱系狂⼈在⽆器官的⾝体上铺设分离的⽹ 络。⽽上帝，他只是指明了记录的能量，可能在偏执狂的铭写中是最⼤的敌⼈，同样 在神圣化的铭写中是最好的朋友。 In any case, the question of a being superior to man and to nature does not arise here at all. Everything is on the body without organs, both what is inscribed and the energy that inscribes it. ⽆论如何，先于⼈类与⾃然的存在问题根本没 有在此出现。⼀切都在⽆器官的⾝体上，包括被铭写之物与铭写它的能量。On the greatest friend in the miraculating inscription.

unengendered body, the nondecomposable distances are necessarily surveyed, while the disjoined terms are all affirmed. I am the letter and the pen and the paper. It was in this fashion that Nijinsky kept his diary: yes, I was my father and I was my son

。在⾮⽣产性的 ⾝体上，这种不可分解的距离必然被勘测，同时分离的术语都得到证实。我是信，是 笔，是纸。尼⾦斯基正是以这种⽅式写他的⽇记：是的，我是⾃⼰的⽗亲，也是⾃⼰ 的⼉⼦。 The disjunctive synthesis of recording therefore leads us to the same result as the connective

因此，记 录的分离综合与连接综合都将我们引向同样的结果：它同样发挥两种作⽤，⼀种是内 在的作⽤，另⼀种是超验的作⽤。And here again, why does psychoanalysis reinforce the transcendent use that introduces exclusions and restrictions everywhere in the disjunctive network, and that makes the unconscious swing over into Oedipus? 再⼀次，为什么精神分 析增强这种先验作⽤，它在分离⽹络的每个⾓落引⼊排斥与限定，并且它使得⽆意识 摇摇晃晃地栽⼊俄狄浦斯。And why is oedipaliza-tion precisely that? It is because the synthesis: it too is capable of two uses, the one immanent, the other transcendent.

exclusive relation introduced by Oedipus comes into play not only between the various disjunctions conceived as differentiations, but between the whole of the differentiations that it

为什么俄狄浦斯化正 是那个过程？是因为被引⼊俄狄浦斯的排斥关系不仅在被构想为区分的各种分离之间 发挥作⽤，⽽且在它强加的整个区分和它预设的⼀种未分化状态之间发挥作⽤。 imposes and an undifferentiated ( un indifferencie) that it presupposes.

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Oedipus informs us: if you don't follow the lines of differentiation daddy-mommy-me, and the exclusive alternatives that delineate them, you will fall into the black night of the undifferentiated. — —

俄狄浦斯告知我们：如果你不遵循爸爸 妈妈 我的区分之线，以及 这种勾勒出它们的排斥性选择， 你将坠⼊未分化的⿊夜。It should be made clear that the exclusive disjunctions are not at all the same as the inclusive disjunctions; neither God nor the parental designations play the same role in the two. 应当搞清楚的是：排斥性的分 离与包含性的分离根本不是⼀码事；上帝和⽗⺟的命名在⼆中都没有发挥相同的作 ⽤。In exclusive disjunctions, parental appellations no longer designate intensive states through which the subject passes on the body without organs and in the unconscious that remains an orphan (yes, I was . . .); rather, they designate global persons who do not exist

prior to the prohibitions that found them, and they differentiate among these global persons

在排斥的分离中，⽗⺟的命名不再指明强度状态，在⽆器官的 ⾝体上以及在依然是孤⼉的⽆意识中，主体经受这种状态，（是的，我是……）。相 反，它们指明并不先于建⽴他们的禁令⽽存在的普遍的⼈，⽽且它们区分这些普遍的 ⼈并且与⾃我相关联。So that the transgression of the prohibition becomes correlatively a confusion of persons, where the ego identifies with the global persons, with the loss of differentiating rules or differential functions。因此违禁相应地变成了⼈的混淆，在那 ⾥，随着区分的规则和区分的功能的缺失，⾃我认同普遍的⼈。 and in relation to the ego.

But we should stress the fact that Oedipus creates both the differentiations that it orders and

不过我们应该强调这个事实：俄狄浦斯创造 了它安排的区分以及威胁我们的不可区分。With the same movement the Oedipus complex inserts desire into triangulation, and prohibits desire from satisfying itself with the terms of the triangulation. 随着相同的运动，俄狄浦斯情结将欲望插⼊三⾓，并且禁⽌ 欲望⽤三⾓的表达满⾜⾃⾝。It forces desire to take as its object the differentiated parental the undifferentiated with which threatens us.

persons, and, brandishing the threats of the undifferentiated, prohibits the correlative ego from satisfying its desires with these persons, in the name of the same requirements of

它迫使欲望将它的客体视为可区分的⽗⺟的个⼈，⽽且挥舞着不可区分 的威胁，禁⽌相关的⾃我⽤这些个⼈满⾜它的欲望，以区分的相同要求的名义。But it is this undifferentiated that Oedipus creates as the reverse of the differentiations that it creates. 但是，正是这种俄狄浦斯创造的不可区分作为它创造的区分的反⾯。Oedipus differentiation.

says to us: either you will internalize the differential functions that rule over the exclusive disjunctions, and thereby "resolve" Oedipus, or you will fall into the neurotic night of imaginary identifications.

俄狄浦斯向我们说：你既不会使统治排斥性分离的区分功能内 化，并且因此“解决”俄狄浦斯，你也不会陷⼊想象的认同的神经症⿊夜。 Either you will follow the lines of the triangle—lines that structure and differentiate the three terms—or you will always bring one term into play as if it were one too many in relation to the other two, and you will reproduce in every sense the dual relations of identification in the undifferentiated.

你既不会遵三⾓之线—结构并区分三种表达的线— 你也不会总是使⼀

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种表达发挥作⽤，好像它是与另外的两种过度相关的⼀种，⽽且在每种意义上，你将 会在这种不可区分中再⽣产认同的双重关系。But there is Oedipus on either side. And everybody knows what psychoanalysis means by resolving Oedipus: internalizing it so as to

better rediscover it on the outside, in social authority, where it will be made to proliferate and be passed on to the children.

但是，在任⼀边都存在着俄狄浦斯。⽽且所有⼈都知道精 神分析所说的俄狄浦斯的解决意味着什么：使它内化，以便在外部更好地发现它，在 社会权威中，它将会被⽤于增殖并且被传递给⼩孩。"The child becomes a man only by resolving the Oedipus complex, whose resolution introduces him into society, where he finds, within the figure of Authority, the obligation to relive it, this time with no way out.只有通过 解决俄狄浦斯结，⼩孩才成为男⼈，他的解决使他能够进⼊社会，在那⾥他发现，在 权威的形象内部，重温它的义务，这次⽆处可逃。 Nor is it by any means certain that, between the impossible return to that which precedes the stage of culture and the growing malaise that this stage provokes, a point of equilibrium can be found." Oedipus is like the

俄狄浦斯 就像迷宫，你只能通过再次进⼊其中才能出来 或让别⼈进去。⽆论如何也是不确定 的，在回到先于⽂化阶段之前的阶段之前的不可能性与这个阶段引起的不安之间，⼀ 个平衡点能够被找到。Oedipus as either problem or solution is the two ends of a ligature that cuts off all desiring-production. 俄狄浦斯作为问题或解答是中断所有欲望⽣产的绷 带的两端。The screws are tightened, nothing relating to production can make its way through any longer, except for a far-distant murmur. The unconscious has been crushed, triangulated, and confronted with a choice that is not its own. 螺丝被拧紧，没有任何与⽣ 产有关的事物能够使它的道路延伸到更远，除了遥远的低语。⽆意识已经被压碎，被 三⾓化，⽽且⾯对⾮⾃⾝的选择。With all of the exits now blocked, there is no longer any possible use for the inclusive,nonrestrictive disjunctions. Parents have been found for the (orphan) unconscious!随着所有的出⼝被堵塞，再也没有任何包含性的，⾮限定性的分 离可能⽤途。⽗⺟已经被发现作为（孤⼉）⽆意识。 labyrinth, you only get out by re-entering it—or by making someone else enter it. —

Double bind is the term used by Gregory Bateson to describe the simultaneous transmission of two kinds of messages, one of which contradicts the other, as for example the father who says to his son: go ahead, criticize me, but strongly hints that all effective criticism—at least a certain type of criticism—will be very unwelcome.“ ” ·

进退两难 是被格雷⼽⾥ ⻉特森⽤来 描写两种信息的共时传递的术语，正如⽗亲对⼉⼦讲话的例⼦：继续，批评我，尽管 强烈地作出⼀切有效的批评——⾄少是某种批评——将会很不受欢迎。Bateson sees in

this phenomenon a particularly schizophrenizing situation, which he interprets as a "contrary" from the viewpoint of Russell's theory of types.22it seem to us that the double bind, the double impasse, is instead a common situation, bedipalizing par excellence.

⻉特森在这种现 象中看到⼀种独特地精神分裂化的情形，根据罗素的类型理论的观点，他将其解释⼀ 种“相反的事物”。在我们看来，这种进退两难和进退维⾕，代替了⼀般的情形，出⾊ 的俄狄浦斯化。And although it would require formalization, the other type of non-sense 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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：虽然它将要求形式

spoken of by Russell is brought to mind by the double-bind situation

化，罗素的另⼀种毫⽆意义的说法因为两难的情形⽽被想起: an alternative, an exclusive disjunction is defined in terms of a principle which, however, constitutes its two terms or

underlying wholes, and where the principle itself enters into the alternative (a completely different case from what happens when the disjunction is inclusive).

⼀种抉择，⼀种排斥性 的分离为某种原则所规定，然⽽，这种原则构成了它的两种关系或潜在的整体，⽽且 在其中，原则本⾝进⼊这种⼆选⼀（完全不同于当分离是包含性的时候所发⽣的情 况）。Here we have the second paralogism of psychoanalysis. In short, the "double bind"is none other than the whole of Oedipus.因此我们拥有第⼆种精神分析的谬误。简⽽⾔之， 这种“进退两难”正是俄狄浦斯的全部。It is in this sense that Oedipus should be presented as a series, or an oscillation between two poles: the neurotic identification, and the internalization that is said to be normative. 正是在此意义上，俄狄浦斯应当被呈现为系列 或两极间的震荡：神经症的认同或者据说是规范的内在化。On either side is Oedipus, the double impasse. And if a schizo is produced here as an entity, this occurs for the simple reason that there is no other means of escaping this double path, where normality is no less blocked than neurosis, and where the solution offers no more of a way out than does the problem. Hence the schizo's withdrawal to the body without organs.

两⾯都是俄狄浦斯，这种双重的僵局。⽽且假如精神分析症是作为实体被⽣产出来， 这之所以发⽣是因为不存在其他的逃离双重道路的⼿段，在那⾥常态并不⽐神经症更 少被堵塞，⽽且在那⾥解答没有⽐问题提供更多的出⼝，因此精神分裂退回⽆器官的 ⾝体。 It seems that Freud himself was acutely aware of Oedipus's inseparability from a double impasse into which he was precipitating the unconscious. Thus in the 1936 letter to Romain

似乎弗洛伊德强烈地意识到俄狄浦斯的不可分离性，由于他陷⼊ 的双重⽆意识僵局。因此在1936年致罗曼.罗兰的信件中，弗洛伊德写道： "Everything unfolds as if the essential were to go beyond the father, as if going beyond the father were always forbidden." “⼀切事物展开，好像本质将会超越⽗亲，好像超越⽗亲总是被禁 ⽌。”This becomes even more clear when Freud elaborates the entire historico-mythical Rolland, Freud writes:

series: at one end the Oedipal bond is established by the murderous identification, at the other end it is reinforced by the restoration and internalization of paternal authority ("revival of the

当弗洛伊德建⽴了整个历史—神话系列时，这⼀点变 得更清晰：在⼀端，俄狄浦斯的联结是由侵凌性的认同建⽴的，在另⼀端，它由于⽗ ⺟权威的内在化与复辟⽽被增强（“古⽼的事物的在新的平⾯上复兴”） Between the old state of things at a new level").

two there is latency—the celebrated latency—which is without doubt the greatest

psychoanalytic mystification: this society of "brothers" who forbid themselves the fruits of

这两者之间存在着潜在因素 这种众所周知的潜在因素 其⽆疑是最⼤精神分析的神秘化：“兄弟”社团禁⽌ 他们⾃⼰享⽤犯罪果实，并且花费所有必要时间⽤于内在化。But we are warned: the the crime, and spend all the time necessary for internalizing. —— ——

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society of brothers is very dejected, unstable, and dangerous, it must prepare the way for the rediscovery of an equivalent to parental authority, it must cause us to pass over to the other pole.

不过我们被警告：兄弟社团是⾮常令⼈沮丧，不稳定⽽且危险，它必定准备了重 新发现⽗⺟权威的道路，它必然使我们跨到另⼀极。In accord with a suggestion of Freud's, American society—the industrial

society with anonymous management and vanishing personal power, etc.—is presented to us as a resurgence of the "society without the father." —

根据弗洛伊德的提议 ⼯业社会伴随匿 名的管束以及个体⼒量的消失，等等。—向我们呈现为“没有⽗亲的社会”的复活。Not surprisingly, the industrial society is burdened with the search for original modes for the

restoration of the equivalent—for example, the astonishing discovery by Mitscherlich that the British Royal Family, after all, is not such a bad thing.

并不奇怪，⼯业社会担负为同等的 复兴寻求原始模型的任务——⽐如，⽶切利奇的惊⼈发现：英国皇家家庭毕竟不是⼗ 分糟糕的事物。 It is therefore understood that we leave one pole of Oedipus only to pass on to the other. No way of getting out, neurosis or normality. The society of brothers rediscovers nothing of production and desiringmachines;

我们因此理解了，我们留下只是传递到另⼀极的俄狄 浦斯的⼀极。没有出路，神经症或正常。兄弟社会没有重新发现任何⽣产之物或欲望 机器。on the contrary, it spreads the veil of latency. As to those who refuse to be oedipalized in one form or another, at one end or the other in the treatment, the psychoanalyst is there to call the asylum or the police for help.  The police on our side!相反，它展开潜在的⾯纱。 ⾄于这些以⼀种形式或另⼀种形式被俄狄浦斯化的⼈，处于治疗的这⼀端或那⼀端， 精神分析寻求收容所或警察的协助。警察在我们这⼀边！—never did psychoanalysis better display its taste for supporting the movement of social repression, and for participating in it with enthusiasm.精神分析从未更好地展⽰它的⽀持维稳趣味，以及热⼼加⼊其中 的趣味。Let it not be thought that we are alluding to the folkloric aspects of psychoanalysis.不要认为我们 在谈论精神分析的坊间传说。 The fact that there are some, around Lacan, who are developing another conception of psychoanalysis, does not mean that we should take no notice of the dominant tone in the most respected associations事实上，围绕着拉康，这些 ⼈发展了另⼀种精神分析的概念，并不意味着我们应该忽视最受敬重的组织中的主导 话语:consider Dr. Mendel and the Drs. Stephane, the state of fury that is theirs, and their literally police-like appeal at the thought that someone might claim to escape the Oedipal dragnet. 想想孟德尔博⼠以及史蒂芬博⼠，他们的愤怒状态，以及他们的实际上像警察 ⼀样对思想的呼吁：有⼈可能宣称摆脱了俄狄浦斯的罗⽹。Oedipus is one of those things that becomes all the more dangerous the less people believe in it; then the cops are there to replace the high priests. 俄狄浦斯是这些变得愈发危险的事情之⼀，越来越少的 ⼈信仰它。然后警察在那⾥替代⼤祭师。The first profound example of an analysis of 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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double bind, in this sense, can be found in Marx's On the Jewish Question: between the family and the State—the Oedipus of familial authority and the Oedipus of social authority

第⼀个进退两难的分析例⼦，在此意义上，能够在⻢克思的《犹太⼈的问题》中找 到：国家与家庭之间——家庭权威的的俄狄浦斯与社会权威的俄狄浦斯。

。

Oedipus is completely useless, except for tying off the unconscious on both sides. We shall see in what sense Oedipus is strictly"undecidable" (indecidable), as the mathematicians would put it.

俄狄浦斯完全毫⽆⽤处，除了在两⽅⾯结扎⽆意识。我们应该理解，在何 种意义上，俄狄浦斯是严格地“不可决定的”，数学家将会提出这⼀点。We are extremely tired of those stories where one is said to be in good health because of Oedipus, sick from Oedipus, and suffering from various illnesses under the influence of Oedipus.我们 ⼗分厌烦这些故事，它说有⼈因为俄狄浦斯⽽⼗分健康，因俄狄浦斯⽽患病，因俄狄 浦斯影响的各种疾病⽽受苦。 It sometimes happens that an analyst becomes fed up with this myth that is the bed and board of psychoanalysis, and goes back to the sources: 有时， 分析师变得厌烦这个神话：精神分析的膳宿，并且回到源头：Freud never managed to escape the world of the father, or of guilt. . . . While offering the possibility of constructing a logic of the relation to the father, he was the first to open the way for a release from the

弗洛伊德从未打算逃离⽗亲的世界，或罪疚的世界……同时提供 构建⽗系逻辑的可能性，他是第⼀个从⽗亲对⼈类的⽀配中打开⼀条解放通道的⼈。 The possibility of living beyond the father's law, beyond all law, is perhaps the most essential possibility brought forth by Freudian psychoanalysis.⽣活在⽗法之外的可能性，超越⼀切 的律法，这可能是由弗洛伊德的精神分析产⽣的最重要的可能性。 But paradoxically, and perhaps because of Freud, everything leads us to conclude that this release, made possible by psychoanalysis, will be achieved, is already being achieved, outside it.不过⽭盾 的是，⽽且可能因为弗洛伊德，每件事情使我们得出结论，这种由精神分析带来的可 能解放，将会实现，早已经在它外部实现。 father's hold on man.

We cannot, however, share either this pessimism or this optimism. For there is much optimism in thinking psychoanalysis makes possible a veritable solution to Oedipus:

⽆论如 何，我们不能分享这种悲观或乐观。⼈们乐观地认为精神分析使得俄狄浦斯的真正解 决变得可能。Oedipus is like God; the father is like God; the problem is not resolved until we do away with both the problem and the solution. It is not the purpose of schizoanalysis to resolve Oedipus, it does not intend to resolve it better than Oedipal psychoanalysis does. 俄 狄浦斯就像上帝；⽗亲就像上帝；直到我们废除了问题与答案，这个难题仍然没有被 解决。精神分裂分析的不是为了解决俄狄浦斯，它并没有想要⽐精神分析更好地解决 它。Its aim is to de-oedipalize the unconscious in order to reach the real problems. Schizoanalysis proposes to reach those regions of the orphan unconscious—indeed "beyond all law"—where the problem of Oedipus can no longer even be raised. 它的⽬的是使⽆意识 去俄狄浦斯化，为的是抵达真实的问题。精神分裂分析打算抵达这些⽆⽗⺟的⽆意识 区域—真正“超越⼀切律法”—在其中，俄狄浦斯的问题甚⾄不再出现。By the same 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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token, we do not share the pessimism that consists in thinking that this change, this release, can be achieved only outside psychoanalysis.

通过相同的象征， 我们没有分享这种悲观： 认为这种改变，这种解放只能在精神分析之外得到实现。We believe, on the contrary, in the possibility of an internal reversal that would make the analytic machine into an

indispensable part of the revolutionary machinery.What is more, the objective conditions for

相反，我们相信⼀种内在倒转的可能性将使 得分析的机器变成⾰命机构的不可或缺的部分。⽽且，这种实践的客观条件似乎已经 存在。 such a practice appear to be already present.

Everything takes place as if Oedipus of itself had two poles: one pole characterized by imaginary figures that lend themselves to a process of identification, and a second pole characterized by symbolic functions that lend themselves to a process of differentiation.

每件 事情都发⽣，好像俄狄浦斯本⾝具有两极：⼀极的特征是虚构的⼈物， 他们适合于认 同的过程，第⼆个极的特征是象征功能，它们适合于区分的过程。But in any case we are oedipalized: if we don't have Oedipus as a crisis, we have it as a structure. Then the crisis is passed on to others, and the whole movement starts all over again. Such is the Oedipai

不过我们⽆论如何 都被俄狄浦斯化：如果我们没有作为危机的俄狄浦斯，我们拥有作为结构的俄狄浦 斯，接着危机被转移到其它的危机，然后整个运动再次运作起来。这就是俄狄浦斯的 分离，这种摆钟的摇动，这种独有的逆推论。That is why, disjunction, the swing of the pendulum, the exclusive inverse reasoning.

when we are invited to go beyond a simplistic conception of Oedipus based on parental images, in order to define symbolic functions within a structure, it is in vain that the traditional daddy-mommy are replaced by a mother-function, a father-function;

那就是为什 么，当我们被要求超越建⽴在⽗⺟形象的简化的俄狄浦斯概念，为了是定义内在于结 构的象征功能，⽤⺟亲功能，⽗亲功能代替传统的爸爸妈妈是徒劳的。we don't quite see what there is to gain by this, except for the founding of the universality of Oedipus beyond the variability of images; the fusing of desire even more strongly to law and prohibitions;

我们完全没有看到这样做有什么好处，除了超越形象变化性的俄狄浦斯的 普遍性的确⽴。法律与禁忌的愈加强烈的欲望融合。and the pushing of the process of oedipalization of the unconscious to its limits. ⽽且⽆意识的俄狄浦斯化过程的推进达到 了它的极限。Here Oedipus encounters its two extremes, its minimum and its maximum, depending on whether it is regarded as tending toward an undifferentiated value of its variable images, or toward the force of differentiation of its symbolic functions.在此，俄狄 浦斯遭遇到了它的两种极限，它的最⼩值和最⼤值，取决于它是被视为趋向于它的可 变形象的⽆差别的价值， 还是趋向它的象征功能的区分⼒量。"When one draws nearer to the material imagination, the differential function diminishes , one tends toward equivalences; when one draws

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nearer to the formative elements, the differential function increases, one tends toward distinctive valences."“

当⼀接近实体的想象，微分函数减少，⼀趋向等物；当⼀接近构 成的元素，微分函数增加，⼀趋向于独特的价”29 It will hardly come as a surprise to learn that Oedipus as a structure is the Christian Trinity, whereas Oedipus as a crisis is a

familial trinity insufficiently structured by faith: always the two poles in inverse proportion, Oedipus forever!*

俄狄浦斯作为⼀种结构是基督教的三位⼀体，知道这⼀点并不让⼈惊 讶，既然作为危机俄狄浦斯是由信仰不充分地构成的家庭三位⼀体：总是成反⽐的两 极，永远的俄狄浦斯！ How many interpretations of Lacanism, overtly or secretly pious as the case may be, have in this manner invoked a structural Oedipus to create and shut the double impasse, to lead us back to the question of the father, to oedipalize even the schizo, and to show that a gap in the Symbolic would bring us back to the Imaginary, and inversely that imaginary drivel or confusions would lead us to the structure!

公开的或秘密的虔诚随情况⽽定，多少拉康主 义的解释已经以这种⽅式求助于⼀种结构的俄狄浦斯来制造并中断这双重僵局，将我 们带回⽗亲的问题，甚⾄将精神分析者俄狄浦斯化，并且向我们显⽰象征界的裂缝将 会把我们带回想象界，⽽且相反地，想象的胡话或混淆将会把我们带回这种结构！As a famous predecessor said to these creatures, you've already made this into an old refrain. 正 如著名的先辈对这些⽣物所讲的，我们已经使这变成古⽼的副歌。As for us, that is why we were unable to posit any difference in nature, any border line, any limit at all between the Imaginary and the Symbolic, or between Oedipus-as-crisis and Oedipus-as-structure, or

⾄于我们，这就是为何我们⽆法设想任何本质的差 异，任何边界，任何想象界与象征界之间的界线，或任何俄狄浦斯作为危机与俄狄浦 斯作为结构之间的界线，或问题与答案之间的界线。It is solely a question of a between the problem and its solution.

correlative double impasse, a swing of a pendulum responsible for sweeping away the entire unconscious, and that continuously carries us from one pole to the other. A double pincer

它只是有关双重僵局 的问题，⼀种负责清除整个⽆意识的钟摆的摆动，⽽且它不断地将我们从⼀极传递到 另⼀极。粉碎陷⼊其排斥性分离中的⽆意识的夹击。 action that crushes the unconscious caught in its exclusive disjunction.

The true difference in nature is not between the Symbolic and the Imaginary, but between the real machinic (machinique) element, which constitutes desiring-production, and the structural whole of the Imaginary and the Symbolic, which merely forms a myth and its variants.

真实 的差异本质上不是想象界与象征界之间的差异，⽽是真正的机器元素之间的差异，它 构成了欲望⽣产，以及想象界与象征界的结构性整体，它仅仅形成了⼀种神话和它的 变体。The difference is not between two uses of Oedipus, but between the anoedipal use of the inclusive, nonrestrictive disjunctions, and the Oedipal use of exclusive disjunctions, whether this last use borrows from the paths of the Imaginary or the values of the Symbolic.

这种差异不是处于两种俄狄浦斯的⽤途之间，⽽是处于包括的、⾮限定分离的反俄狄 浦斯⽤途与排斥性分离的俄狄浦斯⽤途之间，⽆论最后的⽤途借⾃想象界的道路还是 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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象征界的价值。 It would also be necessary to heed Lacan's word of caution concerning the

Freudian myth of Oedipus, which "has no way of holding its own indefinitely in the forms of society where the tragic sense is increasingly lost . . . : a myth cannot sustain itself when it supports no ritual, and psychoanalysis is not the Oedipus ritual."

同样有必要留意拉康对弗 洛伊德俄狄浦斯神话的警告，“⽆法在悲剧意识不断遗失的社会形态中⽆限期地维持⾃ ⼰……：当神话不⽀持任何仪式时，它⽆法维持⾃⾝，⽽且精神分析不是俄狄浦斯的 仪式。”30 Even if we go back from the images to the structure, from imaginary figures to symbolic functions, from the father to the law, from the mother to the great Other, in truth the question merely retreats. 尽管我们从想象回到结构，从想象的形象回到象征的功能，从 ⽗亲回到法律，从⺟亲回到伟⼤的⼀，事实上，只是撤退的问题。And if we try to envisage the time put into this retreat, Lacan goes on to say, the sole foundation for the society of brothers, for fraternity,is"segregation" (what does he mean here?).如果我们试着 设想将时间置⼊这种撤退，拉康继续说，兄弟社会，兄弟情谊的唯⼀基础是分离， （在此，他是什么意思？） In any case, it was inopportune to tighten the nuts and bolts where Lacan had just loosened them; or to oedipalize the schizo where on the contrary he had just schizophrenized even neurosis, injecting a schizophrenic flow capable of subverting the field of psychoanalysis.

⽆ 论如何，拧紧拉康松开的螺⺟和螺栓是不合适的。或者在他已经使得神经症精神分裂 化的地⽅将精神分裂俄狄浦斯化，注射⼀股能够倾覆精神分析场域的精神分裂之流。 The object (small o) erupts at the heart of the structural equilibrium in the manner of an infernal machine, the desiring-machine. 客体（⼩客体）以地狱般的机器⽅式在结构性的 平衡中⼼引爆，欲望——机器。Then a second generation of disciples of Lacan supervenes, less and less sensitive to the false problems of Oedipus. 拉康之后的第⼆代信 徒，对俄狄浦斯的错误问题越来越缺少敏感。But if the first disciples were tempted to

reclose the Oedipus yoke, didn't they do so to the extent that Lacan seemed to maintain a kind of projection of the signifying chains onto a despotic signifier, lacking unto itself and

如果最早 的信徒想重合俄狄浦斯的枷锁，在某种程度上他们难道没有这样做：拉康似乎主张能 指链投映在专制能指的投射，⾃⾝匮乏并且重新将匮乏引⼊欲望的系列，它将⼀种排 斥的⽤途强加于欲望系列之上？Was it possible to denounce Oedipus-as-myth, and nevertheless maintain that the castration complex itself was not a myth but in fact something real?抨击俄狄浦斯作为神话， 并依然主张阉割情结本⾝不是神话⽽是某种真实之物， 这可能吗？(Wasn't this tantamount to taking up the cry of Aristotle: "We really must come to a halt," in the face of this Freudian Ananke, this Rock?)（这不等于接受亚⾥⼠多德的呼 吁：“我们真的必须停下来，”在⾯对弗洛伊德的卫星，这块⽯头时？） 法语版 99-100 reintroducing lack into the series of desire on which it imposed an exclusive use?

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⽆论如何，拉康都不愿承认那被他松开的螺帽，⼜被他拧紧。他不愿承认他将精神分 裂俄狄浦斯化了，在其中，原本他试图将神经官能症精神分裂化，为其注⼊精神分裂 之流，以便能够颠覆精神分析的领域。对象a在结构化的平衡中⼼造成了⼀个断裂，其 所依赖的⼿段是可怕的机器，欲望机器。拉康信徒的第⼆代越来越少的⼈会对俄狄浦 斯的错误有所感知。但对于第⼀代⽽⾔，如果他试图重新闭合俄狄浦斯的桎梏，他们 所能做的难道不就是坚持认为拉康似乎保留着将能指链投注到⼀个独断的能指之上的 ⽅式，将所有⼀切都诉诸于匮乏，将匮乏加诸于它⾃⾝之上，同时将匮乏重新引⼊到 欲望的系列当中，在其中它强加了某种排他性运⽤？是否有可能放弃作为神话的俄狄 浦斯，但同时坚持认为阉割的构造⾃⾝不是神话，相反它是某种富有真实性的存在 物？” （德勒兹与加塔利总是不时地⽤对“拉康的门徒”的批判来遮蔽其对拉康的批判。在引 ⽤的这⼀段中，是唯⼀⼀次较为明显地指认拉康本⼈，他正在将已经被他解构的俄狄 浦斯重新闭合起来。的确，如果说此前弗洛伊德将俄狄浦斯情结的关键视为⼀种⼒⽐ 多的压抑，那么在拉康这⾥，他则更多地将俄狄浦斯情结的形成视为⼀种匮乏。两者 在本质上似乎都指向欲望，但显然弗洛伊德被压抑的欲望还未获得如此鲜明的匮乏性 内涵，⽽在拉康这⾥，这种匮乏变成了构筑俄狄浦斯三元结构之外的必要条件，它的 强制性和固定性使得俄狄浦斯获得了⼀个类似于3+1的四重结构。其中的1，德勒兹与 加塔利称之为“菲勒斯”（也即⼀种缺失的存在），[1]它不仅没有从根本上打碎为精神 分析所固定化了的俄狄浦斯情结，⽽且还⽤附加的1，让这⼀结构更为稳定。从这⼀意 义上说，拉康的确仍徘徊在俄狄浦斯情结的困顿当中不能⾃拔，德勒兹与加塔利，则 试图沿着其所撕开的那个裂缝，任其四溢拓展。内爆俄狄浦斯结构本⾝，让精神分析 成为精神分裂分析。 精神分裂分析，这是德勒兹与加塔利在《反-俄狄浦斯》中反复提及的⼀种颠覆性策 略。它的思想来源繁多，普鲁斯特的⼩说、⻉克特的残酷戏剧、薛伯庭⻓的案例[2]、 杜尚的《⼤玻璃》，让·杜布菲（Jean Dubuffet）的《原⽣艺术笔记》[3]、亨利·⽶修 （Henri Michaux）所描述的“精神分裂的桌⼦”[4]等等。他们来源于各个专业，但最终 却都不过是对固有传统框架具有的某种彻底的解构性⼒量的表征。它们的核⼼特质是 离散、对中⼼的彻底消解。他是德勒兹与加塔利⽤以对抗精神分析的理论武器，同时 也是其分析资本主义发展模型的⼀条路径。正是精神分裂分析的这⼀双重责任，为其 对资本主义的批判带来⼀种⽆法根除的内在⽭盾。 ⾸先，精神分裂分析在本质上“是⼀种政治的和社会的精神分析，⼀种富有激进性的分 析”。[5]其次，精神分裂分析的⽬标之⼀，是对精神分析理论进⾏前提性批判：“要去 分析经济的与政治的⼒⽐多投注的特定本性；由此指出欲望是如何能够在欲望主体当 中被确定为对其⾃⾝压抑的欲求”[6]换⾔之，它不以探求欲望之⼀般规定为⼰任，⽽ 重在探求这⼀欲望的本质在经济的和社会的发展过程中如何使⾃⾝成为⼀个带有压抑 性的、抑或匮乏性的⼀般规定。 “

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精神分裂分析的⽬标之⼆，是让精神分裂所内含的欲望机器开动起来，“去俄狄浦斯 化，拆除⽗亲-⺟亲所构筑的蜘蛛⽹，破除信仰，以便达及欲望⽣产，触及到经济与社 会的投注，富有活⼒的分析者活跃其间。不触及机器，我们将⽆所作为。”[7]机器， 作为普遍联系的内在机制，打碎⼀切可能存在的壁垒与界限，拆解⼀切可能固化的结 构⽅式，让⼀切存在都运动起来，让⼀切可能性复活，正如普鲁斯特在《追忆似⽔年 华》中所提到的那个⻢德莱纳⼩蛋糕，它是所有记忆的连接点，让主⼈公可以超越时 空与⽣死的界限。因此它就是⼀架欲望机器，⼀个欲望⽣产过程。 精神分裂分析使其⾃⾝成为：“⼀个孤⼉，它是⼀个⽆政府主义者以及⽆神论者。当⽗ 亲之名被指认为⼀个缺失的时候，它并不是孤⼉，然⽽当它到处⾃我⽣产，当历史之 名所意指的是当下的强度（固有之名的海洋）的时候，它才是孤⼉。它并不富有形 象，因为它的形象是抽象的，⼀个精神分裂的形象。它不是结构性的，也不是象征性 的，因为它的现实是在⽣产中，在其⾮组织化的过程中的真实界（Réel）的现实。它 不是表象性的，⽽只是机械性的和⽣产性的。[8]” 摧毁是它的根本任务，因此它没有固定的形象，它是⽣产性和破坏性本⾝。⽤德勒兹 和加塔利的术语来说，它⾃⾝就是⼀个解域化的过程本⾝。其与精神分析之间的对⽐ 的关键也在于此：“精神分析固着于想象的表象以及再-领域化的结构当中，⽽精神分 裂分析则追随解域化的、机械化的特性。”[9] 由此可⻅精神分裂分析的本质在于⼀种彻底的解构性，它不是在俄狄浦斯的结构之外 附加上⼀个所谓匮乏性的中⼼菲勒斯，从⽽构筑⼀个所谓3+1的模式，⽽是相反，将其 转变为n个⾮确定的⽅向。它向四⽅拓展，处于不断的解域化与领⼟化的过程中，犹如 ⼀个游牧⺠族，四处漂移，居⽆定所。它是唯物主义的，因为没有任何超验性的原则 能够预先规定这⼀富有破坏性的分析路径将延伸到何处，它脚踏实地地在⼤地上游 牧，在任何⼀个遭遇到的界限⾯前发挥着其摧毁的功能。因此它是唯物主义病理学理 论的核⼼。这⼀理论的展开过程构筑了⼀个以欲望⽣产为轴⼼的历史观。在这⼀历史 观的边界处，正是资本主义的社会体。 [1]参⻅Deleuze,Gilles;Guattari, Félix,1972, “l’Anti-œdipe,captialisme et schizophrénie 1”, les éditions de MINUIT，p86 [2]薛伯庭⻓病例(Präsident Daniel Paul SCHREBER):精神分析史上有名的案例。薛伯， 19世纪德国⾼级法官，法学博⼠，曾作过德国萨克森州上诉法院庭⻓。 1903年⾃筹经 费发表⾃传《⼀个神经症患者的回忆录》他写该传记是对⾃⼰两次被关⼊精神病院的 ⼀种反抗，也是为申诉要求解除⾃⼰住院期间受到的"禁治产"的限制提证据。薛伯的 病例是精神病学史上被引⽤次数最多的病例之⼀。1911年Freud发表重要⽂章《关于⼀ ⾃传式撰述的妄想症病例之精神分析注》，通常简称《薛伯病例》；拉康于1956年在 他的《精神障碍》研究班中开始研究以薛伯病例为基础的精神病学，并于1958年发表 ⽂章《论精神障碍的⼀切可能疗法的先决条件》，该⽂章最重要的参考⽂献之⼀就是 薛伯⾃⼰的回忆录。在《回忆录》中薛伯分析并描述了⾃⼰的症状。 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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《原⽣艺术笔记》是法国画家、雕刻家和版画家让·杜布菲（Jean Dubuffet）的艺术 连续出版物。让•杜布菲是⼆战后巴黎派主要画家之⼀。其创作以摆脱观察习惯和⽂化 条件，破除正统的表现规则和油画技艺为特征，并⼴泛使⽤各种⼿段（材料）创造多 种⻛格。20世纪40年代末形成⾃⼰的⻛格，称为原⽣艺术（粗、⽣、涩艺术）、涂抹 派或塔希主义。1945年7⽉5⽇-22⽇，杜布菲在瑞⼠参观访问期间，接触到许多精神病 ⼈创作的艺术品，深为震动。回到法国后，提出“原⽣艺术”（Art Brut）⼀词，并在连 续出版物《原⽣艺术笔记》（Cahiers de l`Art Brut）中进⾏介绍推⼴。 [4]亨利·⽶修（Henri Michaux 1899－1984），法国诗⼈，画家。借助东⽅神秘主义与 迷幻药进⾏颠覆性写作，其诗歌直接呈现个体的潜意识与神话原型，语⾔不再是表达 或修饰的⼯具，⽽成为映射另⼀种维度的存在的镜⼦。 [3]

[5] Deleuze,Gilles;Guattari, Félix,1972, “l’Anti-œdipe,captialisme etschizophrénie 1”, les éditions de MINUIT p117

，

[6] Deleuze,Gilles;Guattari, Félix,1972, “l’Anti-œdipe,captialisme etschizophrénie 1”, les

，p124-125

éditions de MINUIT

[7] Deleuze,Gilles;Guattari, Félix,1972, “l’Anti-œdipe,captialisme etschizophrénie 1”, les

，p133

éditions de MINUIT

[8] Deleuze,Gilles;Guattari, Félix,1972, “l’Anti-œdipe,captialisme etschizophrénie 1”, les

，p371

éditions de MINUIT

[9] Deleuze,Gilles;Guattari, Félix,1972, “l’Anti-œdipe,captialisme etschizophrénie 1”, les

，p378）

éditions de MINUIT

耗费完成的连接综合 The Conjunctive Synthesis of Consumption-Consummation

In the third synthesis, the conjunctive synthesis of consumption, we have seen how the body without organs was in fact an egg,crisscrossed with axes, banded with zones, localized with areas and fields, measured off by gradients, traversed by potentials, marked by thresholds.

在 第三种综合中，耗费的连接综合，我们已经看到⽆器官的⾝体如何是⼀个卵，交错着 轴，环绕着区域带，由区域和场域规定，被轴性梯度所划分，被潜能穿过，被阈限所 标记。In this sense, we believe in a biochemistry of schizophrenia (in conjunction with the biochemistry of drugs), that will be progressively more capable of determining the nature of this egg and the distribution of field-gradient-threshold. 在此意义上，我们信仰⼀种精神分 裂的⽣物化学（连同药物的⽣物化学），这将逐渐地更能决定这个卵的特性和场域— 梯度—阈限的分配。It is a matter of relationships of intensities through which the subject passes on the body without organs, a process that engages him in becomings, rises and falls, migrations and displacements.它是强度关系的物质，主体通过它传递⽆器官的⾝体，⼀ 种使他进⼊⽣成，升起或下落， 迁徙或替代的过程。R. D. Laing is entirely right in 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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defining the schizophrenic process as a voyage of initiation, a transcendental experience of

莱恩⼗分正确地将精神分裂过程 定义为启蒙之旅，⼀种⾃我遗失的先验经验，其使得主体这样评论："I had existed the loss of the Ego, which causes a subject to remark: R.D

since the very beginning . . . from the lowest form of life [the body without organs] to the present time, ... I was looking . . . —not looking so much as just feeling—ahead of me was

我⽼早就已经存在……从⽣命的最低级形式（⽆器官 我⼀直在寻找……甚⾄不仅是寻找感觉—在我之前就存在着最

lying the most horrific journey."31“ ……

的⾝体）到当前， 可怕的旅⾏。” When we speak here of a voyage, this is no more a metaphor than before

when we spoke of an egg, and of what takes place in and on it—morphogenetic movements, displacements of cellular groups, stretchings, folds, migrations, and local variations of

当我们在此谈论旅⾏，这不⽐我们之前谈论卵以及在其上所发⽣的东⻄—— 地貌形成的运动，细胞组的移位，拉伸，褶⼦，迁移，潜能的局部变化——更是⼀个 ⽐喻。There is no reason to oppose an interior voyage to exterior ones: Lenz's stroll, potentials.

Nijinsky's stroll, the promenades of Beckett's creatures are effective realities, but where the reality of matter has abandoned all extension, just as the interior voyage has abandoned all

form and quality,henceforth causing pure intensities—coupled together, almost unbearable— to radiate within and without, intensities through which a nomadic subject passes.

没有理由 使内在旅⾏反对外在旅⾏：楞次的漫步，尼⾦斯基的散步，⻉克特的⾓⾊漫步是令⼈ 印象深刻的现实，但是在那⾥物质现实已经放弃了所有的拓展，正如内在的旅途已经 放弃了旅游已经⽅式了所有的形式和特性，此后使纯粹的强度——耦合在⼀起，⼏乎 难以忍受——在内部和外部放射，⼀个游牧主体穿过强度。Here it is not a case of an hallucinatory experience nor of a delirious mode of thought, but a feeling, a series of emotions and feelings as a consummation and a consumption of intensive quantities, that

这⾥不是幻觉的经验或思考 的谵妄模式的情况，⽽是⼀种感觉，⼀系列的情绪，作为完成的感觉和强度量的耗 费，它形成了后来的幻觉与谵妄的材料。The intensive emotion, the affect, is both the common root and the principle of differentiation of deliriums and hallucinations.这种增强的 情绪，这种情感，是谵妄和幻觉的区分原则和公根。 form the material for subsequent hallucinations and deliriums.

We are also of a mind to believe that everything commingles in these intense becomings, passages, and migrations—all this drift that ascends and descends the flows of time: countries, races, families, parental appellations, divine appellations, geographical and historical designations, and even miscellaneous news items.

我们同样具有⼀种观点，相信 ⼀切都掺杂在这些强烈的⽣成，通道和迁移中——这⼀切顺着时间之流上升或下降的 漂流：国家，种族，家庭，⽗⺟的称谓，神圣的称谓，地理的和历史的指称，甚⾄混 杂的新条款。(I feel that) I am becoming God, I am becoming woman, I was Joan of Arc and I am Heliogabalus and the Great Mongol, I am a Chinaman, a redskin, a Templar, I was my father and I was my son. （我感到）我正在成为上帝，我正在成为⼥⼈，我是圣⼥ 贞德，我是⿊利奥加巴卢斯和伟⼤的蒙古⼈，我是中国⼈，印第安⼈，圣殿骑⼠，我 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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是我的⽗亲，我是⾃⼰的⼉⼦。And all the criminals, the whole list of criminals, the decent criminals and the scoundrels: Szondi rather than Freud and his Oedipus. 所有的罪 犯，⼀系列的罪犯，正派的罪犯与流氓：松迪⽽不是弗洛伊德和他的俄狄浦 斯。"Perhaps it's by trying to be Worm that I'll finally succeed in being Mahood. . . . Then all I'll have to do is be Worm. Which no doubt I shall achieve by trying to be Jones. Then all I'll have to do is be Jones." “或许正是通过成为沃尔姆，我才成功地变成⻢胡德……然后我 必须做的事情是成为沃尔姆。⽆疑我将通过设变成琼才能实现这⼀点。然后我所要做 的是成为琼斯。”But if everything commingles in this fashion it does so in intensity, with no confusion of spaces and forms, since these have indeed been undone on behalf of a new order: the intense and intensive order。但是如果⼀切都以这种⽅式混合在⼀起，它在强 度中也是如此，⽽没有空间和形式的混淆，因为这些确实在新秩序的代表中被消解： 这种强烈的和强度的秩序。 What is the nature of this order? The first things to be distributed on the body without organs are races, cultures, and their gods. The fact has often been overlooked that the schizo indeed

这种秩序的本性是什么？最早在⽆器官的⾝体上被分配的事物是 种族，⽂化，以及他们的上帝。精神分裂者的确参与了历史的事实经常被忽视。he hallucinates and raves universal history, and proliferates the races. All delirium is racial, which does not necessarily mean racist.他幻想并赞美普遍历史，以及种族的激增。所有 的谵妄都是种族的谵妄， 这并不必然意味着种族主义。It is not a matter of the regions of the body without organs "representing" races and cultures. The full body does not represent anything at all. 它不是⽆器官的⾝体“代表”⺠族与⽂化的问题。充盈的⽆器官 的⾝体并不代表任何东⻄。On the contrary, the races and cultures designate regions on this body—that is, zones of intensities, fields of potentials. Phenomena of individualization and sexualization are produced within these fields. 相反，⺠族与⽂化在这个⾝体上标出区域 ——也就是说，强度的区域，潜能的场域。个⼈化与性化的现象在这些场域中被⽣ 产。We pass from one field to another by crossing thresholds：通过逾越阈限，我们从⼀ 个场域过渡到另⼀个场域: we never stop migrating, we become other individuals as well as other sexes, and departing becomes as easy as being born or dying.我们从未停⽌迁移，我 们变成其他的个体，正如我们变成别种性别，⽽且出发变得像出⽣或死亡⼀样容易。 participates in history;

Along the way we struggle against other races, we destroy civilizations, in the manner of the great migrants in whose wake nothing is left standing once they have passed through— although these destructions can be brought about, as we shall see, in two very different

。沿着这条道路，我们与其他的⺠族⽃争，我们摧毁⽂明，以伟⼤的移⺠的⽅ 式，荡平⼀切阻碍，——然⽽，如我们所看到的，这些摧毁可能被引发，以两种截然 不同的⽅式。 ways

The crossing of a threshold entails ravages elsewhere—how could it be

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阈限的穿越在别处引 发破坏 不然它会是什么呢？⽆器官的⾝体环绕地靠近荒漠地带。The theater of otherwise? The body without organs closes round the deserted places. —

cruelty cannot be separated from the struggle against our culture, from the confrontation of the "races," and from Artaud's great migration toward

残忍剧场⽆法从反抗⽂化⽃争，从“种族的”冲突，从 阿尔托的朝向墨⻄哥的迁移，它的⼒量，以及它的宗教中被分离出来。individuations Mexico, its forces, and its religions: are produced only within

fields of forces expressly defined by intensive vibrations, and that animate cruel personages

个⼈化只 是在由密集的振动所清楚定义的⼒量场域中被⽣产出来，并且只当他们被机构、欲望 机器的部分诱发时，它才赋予残酷⼈物以⽣命。A season in hell—how could it be only in so far as they are induced organs, parts of desiring-macnines (mannequins).

separated from denunciations of European families, from the call for destructions that don't come quickly enough, from the admiration for the convict, from the intense crossing of the thresholds of history, and from this prodigious migration, this becoming-woman, this becoming-Scandinavian or Mongol, this "displacement of races and of continents," this feeling of raw intensity that presides over delirium as well as over hallucinations, and

地 狱季 它怎么能被从欧洲家庭的谴责，从没有迅速到来的毁灭，从罪犯的钦佩，从穿 越历史门槛的强度，⽽且从这种令⼈惊讶的迁移，这种⽣成⼥⼈，这种⽣成斯堪的维 那亚⼈或蒙古⼈，这种“种族或⼤陆的替代”这种负责谵妄也⽀配幻觉，尤其是负责这 种审慎的，顽固的，物质的原始强度的感觉将会成为“永远的下等种族”"：I have known every son of good birth, I have never been of this people, I have never been Christian, . . . yes my eyes are closed to your light. I am a beast, a Negro."33我已经知道每个出⽣良好 的⼈，我没有他们的良好出⾝，我从未成为基督徒……是的，我的眼贴近你的⽬光， 我是⼀只野兽，是⼀个⿊⼈。 especially this deliberate, stubborn, material will to be "of a race inferior for all eternity": —

And can Zarathustra be separated from the "grand politics," and from the bringing to life of

⽽且查拉图斯特拉能够 与“⼤政治” 分离，与带来⽣命的种族分离，它使尼采说这样说：我不是德国⼈，我是 波兰⼈。Here again individuations are brought about the races that leads Nietzsche to say, I'm not a German, I'm Polish.

solely within complexes of forces that determine persons as so many intensive states embodied in a "criminal,"ceaselessly passing beyond a

再⼀次，个⼈化仅仅 是⼒量情结带来的，它决定了⼈作为如此众多的强度状态在 罪犯 ⾝上的具化，不断 穿越阈限，同时摧毁家庭的虚假统⼀和⾃我: "I am Prado, I am also Prado's father. I threshold while destroying the factitious unity of a family and an ego “ ”

venture to say that I am also Lesseps. . . .I wanted to give my Parisians, whom I love, a new idea—that of a decent criminal. I am also Chambige—also a decent criminal. . . . The unpleasant thing, and one that nags at my modesty, is that at root every name in history is I.

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我是普拉多，我同样是普拉多的⽗亲。我敢说我同样是莱塞普……我想给我所爱的 巴黎⼈⼀种新理念——关于正派罪犯的理念……这种不愉快的事物，⼀个对我的谦虚 说三道四的⼈，实质上历史中的每个名字都是“我”。”34 Yet it was never a question of identifying oneself with personages, as when it is erroneously maintained that a madman "takes himself for so-and-so. . . .”然⽽它从来不是使⾃⼰认同⼤⼈物的问题，当它错误地 主张⼀个疯⼦“将⾃⼰看作⼀般⼈……”It is a question of something quite different: "“

identifying races, cultures, and gods with fields of intensity on the body without organs,

identifying personages with states that fill these fields, and with effects that fulgurate within and traverse these fields.

它是某件完全不同的事情：将⺠族，⽂化，上帝等同于⽆器官 的⾝体的强度区域，将⼤⼈物等同于充满这些场域的状态，等同于在这些场域内闪光 并穿越这些场域的情状。 Whence the role of names, with a magic all their own: there is no ego that identifies with races, peoples, and persons in a theater of representation, but proper names that identify races, peoples, and persons with regions, thresholds, or effects in a

由此名字的作⽤，具有它们⾃⼰的魔法：不存在在表 达的剧场中等同⺠族，⼈⺠和个⼈的⾃我，除了将⺠族，⼈⺠和个⼈等同于区域，阈 限，或处于强度的将的⽣产中的情状。The theory of proper names should not be production of intensive quantities.

conceived of in terms of representation; it refers instead to the class of "effects": effects that are not a mere dependence on causes, but the occupation of a domain, and the operation of a

专有名词的理论不应当根据代表被构想；相反，它 涉及到效果的种 类：不单纯是依赖原因的效应，⽽且是领域的占有，以及符号系统的操作。This can system of signs.

be clearly seen in physics, where proper names designate such effects within fields of potentials: the Joule effect, the Seebeck effect, the Kelvin effect. History is like physics: a Joan of Arc effect, a

。可以在物理 学中清楚地看到这⼀点，在那⾥专有名词指明这种内在于潜能场域的效应。焦⽿效 应，泽⻉克效应，开尔⽂效应。历史就像物理学：圣⼥贞德效应，⼀种⿊利贾巴特性 吕斯效应，所有的历史之名，⽽不是⽗亲之名。 Heliogaba-lus effect—all the names of history, and not the name of the father

Everything has been said about the paucity of reality, the loss of reality, the lack of contact with life, autism and athymia. Schizophrenics themselves have said everything there is to say

现实的贫乏，现实的 遗失，缺少与⽣命的接触，孤独症以及痴愚。精神分裂者们已经谈论的⼀切都是与此 有关，⽽且已经迅速地滑⼊预期的临床模型。Dark world, growing desert: a solitary about this, and have been quick to slip into the expected clinical mold.

machine hums on the beach, an atomic factory installed in the desert. But if the body without organs is indeed this desert, it is as an indivisible, nondecomposable distance over which the schizo glides in order to be everywhere something real is produced, everywhere something

⿊暗世界，增⻓的荒漠：⼀部孤独机器在海滩上发出 低沉的声响，⼀座原⼦⼯⼚在荒漠中装配起来。假如⽆器官的⾝体确实是这种荒漠， real has been and will be produced.

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它是作为不可分割的，不可分解的距离，精神分裂者滑过这段距离，以便到达每处真 实之物被⽣产出来的地⽅，每处真实之物已被⽣产出来，并将被⽣产出来的地⽅。It is true that reality has ceased to be a principle. According to such a principle, the reality of the real was posed as a divisible abstract quantity, whereas the real was divided up into qualified unities, into distinct qualitative forms. But now the real is a product that envelops the distances within intensive quantities.

这是真的，现实不再是原则。依据这种原则，真实 的现实被提出作为可分的抽象数，然⽽真实被分割为合格的单⼀，划分为不同的定性 形式。The indivisible is enveloped,and signifies that what envelops it does not divide without changing its nature or form. The schizo has no principles: he is something only by being something else. He is Mahood only by being Worm, and Worm only by being Jones. 这 种不可分割被包裹，⽽且表明被包裹的东⻄在不改变它的本质或形式的情况下并不分 割。精神分析者没有原则：它只通过成为某种别的东⻄⽽成为某物。他只通过成为沃 尔姆才是⻢胡德，只通过成为琼斯才是⻢胡德。He is a girl only by being an old man who is miming or simulating the girl. Or rather, by being someone who is simulating an old man simulating a girl. Or rather, by simulating someone . . . , etc. 他只通过成为模仿或扮演 ⼥孩的⽼头才是⼥孩。或者说，通过成为某个正在模仿⼀个模仿着⼥孩的⽼⼈的⼈。 或相反，通过模仿……，之类。This was already true of the completely oriental art of the Roman Emperors, the twelve paranoiacs of Suetonius.这已是罗⻢皇帝的东⽅艺术，苏维 托尼乌斯的⼗⼆个偏执狂。In a great book by Jacques Besse, we encounter once again the double stroll of the schizo, the geographic exterior voyage following nondecomposable distances, and the interior historical voyage enveloping intensities在雅克.⻉斯的⼀本出⾊ 的书中，我们再次邂逅精神分裂者的双重漫步，这种遵循不可分解距离的地理学的外 部旅⾏，以及这种围绕强度的内在历史的航⾏。Christopher Columbus calms his mutinous crew and becomes admiral again only by simulating a (false) admiral who is simulating a whore who is dancing.35克⾥斯托弗·哥伦布使桀骜不驯的船员平静下来⽽且 只当模仿⼀个正在模仿跳舞的妓⼥的舰⻓时才再次变成舰⻓。 But simulation must be understood in the same way as we spoke of identification. It expresses those nondecomposable distances always enveloped in the intensities that divide into one another while changing their form.

不过模仿必须以跟我们谈 论认同相同的⽅式被理解。它表达了这些总是笼罩在强度中的距离，它们分成彼此， 同时改变它们的形式。If identification is a nomination, a designation, then simulation is the writing corresponding to it, a writing that is strangely polyvocal, flush with the real. It carries the real beyond its principle to the point where it is effectively produced by the desiring-

假如认同是⼀种提名，⼀种指定，然后模仿是与之相对的书写，不同寻常的 声⾳链的书写，由于真实⽽兴奋。它超越它的原则，将真实带到这样⼀个点，在那 ⾥，它被欲望机器有效地⽣产出来。The point where the copy ceases to be a copy in order to become the Real and its artifice. 在这⼀点上，副本不再成为副本，为了成为实在界及 其诡计。To seize an intensive real as produced in the coextension of nature and history, to machine.

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ransack the Roman Empire, the Mexican cities, the Greek gods, and the discovered continents so as to extract from them this always-surplus reality, and to form the treasure of the paranoiac tortures and the celibate glories—all the pogroms of history, that's what I am, and all the triumphs, too, as if a few simple univocal events could be extricated from this

去抓住在⾃然与历史的共同拓张中被⽣产出来的实在，去洗劫罗⻢ 皇帝，墨⻄哥城，希腊诸神，以及被发现的⼤陆，为了从中抽取这种总是余裕的现 实，为了形成偏执狂折磨与禁欲荣誉的宝藏，—所有历史的屠杀，以及所有的凯旋， 那就是我所是，好像⼀些简单的意义明确的事件能够被从这种极端的polyvocity中解救 出来。: such is the "histrionism" of the schizophrenic, according to Klossowski's formula, the true program for a theater of cruelty, the mise-en-scene of a machine to produce the real. 根据罗索斯基的公式，这就是精神分裂的“戏剧”， 这种残忍剧场的真实节⽬，这种⽣ 产真实的机器的舞台布景。Far from having lost who knows what contact with life, the schizophrenic is closest to the beating heart of reality, to an intense point identical with the production of the real, and that leads Reich to say:远⾮已经错失知晓与⽣命相关之物的 ⼈，精神分裂者最接近现实的⼼跳，最接近等同于真实⽣产的强度点，这使得赖希这 样说："What belongs specifically to the schizophrenic patient is that ... he experiences the extreme polyvocity

vital biology of the body. . . . With respect to their experiencing of life, the neurotic patient and the perverted individual are to the schizophrenic as the petty thief is to the daring

特别地归属于精神分裂的病⼈的东⻄是……他经验⾝体的充满活⼒的⽣ 物学 关于他们的⽣活体验，神经症病⼈和倒错者相⽐精神分裂者，就如猥琐的⼩ 偷之于⼤胆的保险箱⾏窃者。”36 So the question returns: what reduces the schizophrenic safecracker."“ ……

to his autistic, hospitalized profile, cut off from reality? Is it the process, or is it rather the interruption of the process, its aggravation, its continuation in the void? What forces the schizophrenic to withdraw to

因此问题回来了：是什么将 精神分裂者简化为他的孤僻，住院简介，远离现实？它是这个过程，或相反是这个过 程的中断，它在虚⽆中的加剧和持续？什么迫使精神分裂者退回到已经变得⼜聋⼜哑 ⼜瞎的⽆器官⾝体？ a body without organs that has become deaf, dumb, and blind?

We often hear it said: he thinks he's Louis XVII. Not true. In the Louis XVII affair, or rather in the finest case, that of the pretender Richemont, there is a desiring-machine or a celibate machine in the

：我们经常听说：他认为他是路易⼗七。不是真的，在路易⼗七的事件中，或在 最好的例⼦中，关于觊觎王权者⾥什蒙的例⼦，在中⼼处存在欲望机器或独⾝机器: the horse with short, jointed paws, inside which they supposedly put the Dauphin so he could flee. 这匹蹄⼦短⽽有节的⻢，他们据说将皇太⼦置于其中以便他能够逃跑。And then, center

all around, there are agents of production and antiproduction, the organizers of the escape, the accomplices, the allied sovereigns, the revolutionary enemies, the jealous and hostile uncles,

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who are not persons but so many states of rising and falling through which the pretender

然后，在何处，存在着⽣产与反⽣产的代理，逃逸的组织者，共犯，种联合主 权，⾰命之敌，嫉妒且敌对的叔⽗，它们不是个⼈，⽽是众多王权觊觎者经历的盛衰 的国家。Moreover, the pretender Richemont's stroke of genius is not simply that he "takes into account" Louis XVII, or that he takes other pretenders into account by denouncing them as fake.⽽且，觊觎者⾥什蒙的天才之举不单纯是他“顾及”路易⼗七，或通过谴责他们 是骗⼦⽽顾及其他的觊觎者。What is so ingenious is that he takes other pretenders into account by assuming them, by authenticating them—that is to say, by making them too into states through which he passes:真正的⾮凡创举 是他通过接管他们，通过证明他们可 信，⽽顾及到其他觊觎者——也就是说，使得他们同样变成他经历的国家。I am Louis passes.

XVII, but I am also Hervagault and Mathurin Bruneau, who claimed to be Louis XVII.37

Richemont doesn't identify with Louis XVII, he lays claim to the premium due the person who traverses all the singularities of the series converging around the machine for kidnapping

我是路易⼗七，但是我同样也是荷⽡⾼特和⻢蒂兰.布鲁诺，它们⾃称是路 易⼗七。⾥什蒙不认同路易⼗七，他要求应得的奖赏，这个穿越所有的会聚在绑架路 易⼗七的机器附近的所有系列的奇异点的⼈。There is no ego at the center, any more than there are persons distributed on the periphery. 在此中⼼不存在⾃我，也不存在分布在外围 的个⼈。Nothing but a series of singularities in the disjunctive network, or intensive states Louis XVII.

in the conjunctive tissue, and a transpositional subject moving full circle, passing through all the states, triumphing over some as over his enemies, relishing others as his allies, collecting

在分离的⽹络中只存在奇特点的系列， 或在连接的组织中只存在强度的状态，⽽且变动的主体循环运动，经历所有的状态， 战胜⼀些奇特点如同敌⼈，喜爱其他的奇特点如喜爱他的盟友，在每个地⽅收集它化 ⾝的欺诈奖赏。Partial object: a well situated scar—ambiguous besides—is better proof everywhere the fraudulent premium of his avatars.

than all the memories of childhood that the pretender lacks. The conjunctive synthesis can therefore be expressed: "So I am the king! So the kingdom belongs to me!" But this me is

merely the residual subject that sweeps the circle and concludes a self from its oscillations on

部分客体：⼀个很好地被定位的伤疤—⼜模糊不清—是⽐所有的觊觎者缺乏 的童年记忆更好的证据。连接的综合因此被表达为：“我是国王！王国是我的。”但是 这种我仅只是保留主体，它加速循环并且从它的持续循环振动中推断出⾃⾝。 the circle.

All delirium possesses a world-historical, political, and racial content, mixing and sweeping along races, cultures, continents, and kingdoms; some wonder whether this long drift merely constitutes a derivative of Oedipus.

所有的谵妄具有⼀种世界历史的，政治的和种族的内 容，混合并掠过种族，⽂化，⼤陆和王国。有⼈想，是否这种漫⻓的漂移仅构成俄狄 浦斯的衍⽣物。The familial order explodes, families are challenged,son,father, mother, sister—"I mean those families like my own, that owe all to the Declaration of the Rights of Man!"; 家庭秩序破裂，家庭受到挑战，⼉⼦，⽗亲，⺟亲，姐妹—“我是说这些与我家 庭相似的家庭，它们将⼀切归功于⼈权宣⾔。”"When I seek out my most profound 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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opposite, I always encounter my mother and my sister; to see myself related to such German

当我找 出我最深刻的反⾯时，我总是遭遇我的⺟亲和我的妹妹；发现我⾃⼰与德国贱⺠有 关，这是对我永恒轮回的信条的亵渎。”It is a question of knowing if the historicorabble is, as it were, a blasphemy with respect to my doctrine of the Eternal Return!" “

political, the racial, and the cultural are merely part of a manifest content and formally

depend on a work of elaboration, or if, on the contrary, this content should be followed as the

这是⼀个问题：是否知道历史政治， ⺠族和⽂化仅只是显性内容的⼀部分，并且形式上取决于阐释的⼯作，或相反，是否 显性内容应当作为源⾃我们的家庭秩序的潜在线索被追随。Should the rupture with families be taken as a sort of "familial romance" that would indeed bring us back again to families and refer us to an event or a structural determination inside the family itself?应当把 同家庭破裂视为⼀种“家庭爱情⼩说”那确实会把我们带回到家庭且将我们归于内在家 庭本⾝的⼀个事件或⼀种结构规定吗？Or is this rather the sign that the problem must be raised in a completely different manner, because it is already raised elsewhere for the schizo himself, outside the family?确切地说是这种信号，这个问题必须以完全不同的⽅式被提 出， 因为对于精神分裂者本⾝，它已经在别处，在家庭之外被提出？Are "the names of thread of latency that the order of families  from us.

history" derivatives of the name of the father, and are the races, cultures, and continents

substitutes for daddy-mommy, dependent on the Oedipal genealogy? Is history's signifier the dead father?“ ”

历史之名 是⽗之名的衍⽣物吗？种族，⽂化和⼤陆替代爸爸妈妈，是取 决于俄狄浦斯的谱系吗？历史的能指是死去的⽗亲吗？ Let us consider another paranoiac delirium as related by Maud Mannoni, a delirium whose political nature is especially vivid.

让我们思考另⼀种有关莫德.曼罗⾥的偏执谵妄，⼀种

政治本性尤为鲜活的的谵妄。This example appears all the more striking to us, given our great admiration for Maud Mannoni's work and for the manner in which she poses antipsychiatric and institutional problems.这个例⼦对于我们显得更加引⼈注⽬，考虑到 我们对莫德.曼罗⾥⼯作以及她提出反精神病治疗和机构的问题的⽅式⼗分钦佩。Here then we see a man from Martinique who, in the process of his delirium, situates himself in relation to the Arabs and the Algerian War, in relation to the whites and the May '68 events,

在那⾥，我们看到⼀个来⾃⻢提尼克的男⼈，认为他⾃⼰与阿拉伯⼈和阿尔 及利亚战争有关，与⽩⼈和六⼋五⽉事件有关，等等："I fell sick from the Algerian and so on:

problem. I had partaken in the same foolishness as they (sexual pleasure). They adopted me as one of their own race. Mongol blood flows through my veins. Every time I attempted to put something into effect, the Algerians argued against it. I had racist notions. ... I descend from the Gallic dynasty. By this right I am a man of noble lineage. . . . Let my name be determined, let it be determined scientifically, and then I shall be able to set up a harem."“

我 因阿尔及利亚问题⽽⽣病，我和他们⼀样分享相同的愚蠢（性快感）。他们收养我作 为他们的族内⼀员。蒙古⼈的⾎液在我⾎管中流淌。每当我想要做⼀些事情时，阿尔 及利亚⼈便据理反对，我有种族主义观念……我是⾼卢王朝的后裔。根据我是具有⾼ 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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贵⾎统的⼈的权利……让我们的名字被确定，让它被科学地确定，然后我应该能建⽴ 后宫”。38 Though aware of the character of "revolt" and of "truth for all" implied in the psychosis, Maud Mannoni argues that the origin of the breakup of familial relations in favor of themes that the subject himself declares to be racist, metaphysical, and political, is to be found in the familial structure serving as a matrix. “ ”

尽管意识到精神病中暗⽰的 反叛 特性 和“⼀切真理”的特性在充当⺟体的家族结构中被找到，莫德.曼罗⾥争论道，家族关系 破裂的开端有利于主体⾃称为种族主义者，形⽽上学家，政客的主题。This origin would exist therefore in the symbolic void or in "the initial foreclosure (forclusion) of the

signifier of the father."39 The name to be determined scientifically, the name that haunts all history, is simply the paternal name “

。这种开端将因此存在于象征的空虚或 ⽗亲的能指 最初⽌赎”。这种名字被科学地确定，这种名字萦绕着⼀切历史，仅只是⽗⺟之名。 In this case as in many others, the utilization of the Lacanian concept of foreclosure leads to the forced oedipalization of the rebel: the absence of Oedipus is interpreted as a lack with regard to the father, a gaping hole in the structure;

在这种情况，正如别的情况，⽌赎权的 拉康概念的使⽤导致反叛者的被迫俄狄浦斯化：俄狄浦斯的缺席被解释为与⽗亲有关 的匮乏，⼀个结构中的裂缝。next, in the name of this lack, we are referred to the other Oedipal pole, the pole of imaginary identifications within the maternal undifferentiated. The

law of the double bind operates relentlessly, ruthlessly, flinging us from one pole to the other, in such a way that what is foreclosed in the Symbolic must reappear in the Real in a

接着，以匮乏之名，我们被指涉到另⼀个俄狄浦斯极，内在于⺟系 ⽆差别的想象认同的极。进退两难的法律残酷⽆情地运作，将我们从⼀极抛向另⼀ 极，以这种⽅式，在象征界被排斥的东⻄必定会在实在界中以幻想的形式返回。But in hallucinatory form.

this fashion the entire historico —political theme gets interpreted as a constellation of imaginary identifications depending on Oedipus, or on that which the subject

但是以这种⽅式，整个历史政治的主题被解释为 依赖俄狄浦斯，或依赖主体得以俄狄浦斯化的“匮乏”的想象认同的集群。And to be sure, it is not a question of knowing whether or not the familial determinations or indeterminations play a role. It is obvious that they do. 可以确定的是，不是知道家庭的确 定或家庭的⾮确定是否发挥作⽤的问题，很明显，他们知道这⼀点。But is this an "lacks" in order to become oedipalized.*

initial role as symbolic organizer (or symbolic disorganizer) from which the floating contents of the historical delirium would derive, as so many glittering reflections in an imaginary mirror?

但这是作为象征的组织者的原始⾓⾊吗？（或象征的破坏者），历史谵妄的漂 浮内容起源于此，如此众多的想象之镜中的反光？Is the trinitary formula for the schizo

—which leads him, forced and constrained, back to Oedipus—this void left by the absence of the father and this cancerous development of the mother and the sister? And yet, as we have seen, if there is one problem that does not exist in schizophrenia, it is the problem of identifications. —

精神分裂者的三位⼀体的公式 这个强迫或束缚的公式，使得它退回到 俄狄浦斯—是由⽗亲的缺席留下的空虚以及⺟亲与姐妹的癌化发展？然⽽，如我们所 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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看到的，如果有⼀个精神分裂者⾝上不存在的问题，它是认同的问题。And if getting well amounts to getting oedipalized, we can easily understand the outbursts of the patient who "does not want to be cured," and who treats the analyst as one of the family, then as an

⽽且如果恢复健康等同于被俄狄浦斯化，我可以很容易理解“不想被 治愈 的病⼈的咆哮，他将精神分析师视为家庭成员，⽽是视为警察的盟友。Is the ally of the police. ”

schizophrenic sick and cut off from reality because he lacks Oedipus,because he "is lacking" in something only to be found in Oedipus—or on the contrary is he sick by virtue of the oedipalization he is unable to bear, and around which everything combines in order to force

是否精神分裂者⽣病并脱离 现实，因为他确少俄狄浦斯，因为他 正缺少 某些只能在俄狄浦斯中被找到的东⻄ ——或相反， 他因他⽆法容忍的俄狄浦斯化的德性⽽⽣病，⽽且所有东⻄都绕着它联 合起来，为了迫使他屈服（社会压抑甚⾄先于精神分析）？ him to submit (social repression even before psychoanalysis)? “ ”

"The Oedipal personages are all in their places, but in the play of permutations brought about, there is something like an empty place. . .. What appears as rejected is everything referring to the phallus and the father. . . . Each time Georges tries to take hold of himself as a desiring-person, he is driven back to a form of dissolution of identities. He is

俄狄浦斯的⼈物都在他们的位置上，不过 在引出的排列演出中，有某些像空位⼀样的东⻄……呈现为被排斥的东⻄是⼀切 有关菲勒斯与⽗亲的东⻄……每当乔治斯尽⼒把控⾃⼰为欲望之⼈，他都被驱回 ⾝份溶解的形式。他是另⼀个⼈，被⺟亲的形象迷住。He remains trapped within another, enthralled by a maternal image. ...

an imaginary position in which he is captivated by the maternal imago; he situates himself within the Oedipal triangle in terms of this locale, which implies an impossible process of identification, involving forever after, in the mode of a pure imaginary

dialectic, the destruction of one or the other of the partners."—Mannoni (reference note 38), pp. 104-107.

他依然陷⼊⼀个被⺟亲的意象迷惑虚构的位置。他将⾃⼰定位于 有关这个地区的俄狄浦斯三⾓内，这意味着⼀种不可能的认同进程，涉及到永远 以后，在⼀个纯粹想象的辩证法的模式中，⼈的摧毁，或同伴的另⼀种摧 毁。”——曼罗⾥（引⽤笔记38） The schizophrenic egg is like the biological egg: they have a similar history, and our knowledge of them has run up against the same sort of difficulties and illusions.

精神分裂的 卵就像⽣物学的卵：它们有相似的历史，⽽且我们有关它的知识已经碰到了相同种类 的困难和幻觉。During the development of the differentiation of the egg, it was first believed that veritable "organizers" decided the destiny of the parts. 在卵的分化发展期间， 名副其实的“组织者”决定了这些部分的命运这⼀点第⼀次被⼈们相信。But it was soon

noticed that on the one hand, all kinds of other variable substances had the same action as the envisaged organizing stimulus, and that on the other hand, the parts themselves had specific abilities and potentials for development that did not exist for the stimulus (experiments with

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但是⼈们很快注意到，⼀⽅⾯，所有其它易变的实体像设想的组织刺激具有相 同的活动，另⼀⽅⾯，这些部分本⾝具有⽤于⽣⻓的特定能⼒和潜能，⽣⻓不为刺激 ⽽存在。Whence the idea that the stimuli are not organizers, but mere inductors:ultimately, the nature of these inductors is a matter of indifference.因此，这个理念：刺激不是组织 者，⽽只是引导者：最终，这些引导者的本质是⽆关紧要的问题。Many different kinds of substances and materials, when killed, boiled, and pulverized, have the same effect. 众多 不同实体和质料，当被被杀死，被煮沸，被碾碎，都有相同的效果。It was the grafting)

beginnings of the development that favored the illusion: the simplicity of the beginning— consisting, for example, of cellular divisions—could lead one to believe in some sort of

正是⽣⻓的开端有利于这种幻想： 开端的单⼀——⽐如，由细胞分裂构成——可能使⼈相信引导者与被引导物之间的某 种拉平。But we are well aware that, when considered in terms of its beginnings, a thing is always poorly judged because, in order to become apparent, it is forced to simulate structural states and to slip into states of forces that serve it as masks. 但是我们清楚地意识到，当根 据它的开端考虑，⼀件东⻄总是不好判断，因为为了变得清楚明⽩，它被迫模仿结构 状态并且被迫滑⼊把它当作⾯具的⼒量状态。What is more, from the beginning we can adequation between the inductor and what is induced.

see that it makes use of masks in an entirely different manner, and that underneath the mask and by means of it, it already invests the terminal forms and the specific higher states whose

⽽且，根据这个开端我们可以看到它以⼀种全然不 同的⽅式利⽤⾯具，且它处于⾯具底下并利⽤它，它已经投资这种最终的形式以及它 将随后建⽴特定更⾼状态的完整性。 integrity it will subsequently establish.

Such is the history of Oedipus: the parental figures are in no way organizers, but rather inductors or stimuli of varying, vague import that trigger processes of an entirely different nature, processes that are

这就是俄狄浦斯 的历史：⽗⺟的形象不再是组织者，⽽是引导者或变化的刺激，含混的输⼊触发全然 不同的本质过程，触发被赋予对刺激漠不关⼼的东⻄的过程。Doubtless one can believe endowed with what amounts to an indifference with regard to the stimulus.

that, in the beginning , the stimulus—the Oedipal inductor—is a real organizer. But believing is an operation of a conscious or preconscious nature, an extrinsic perception rather than an

⽆疑，可以相信，起初，这种刺激——这种俄狄 浦斯的引导者——是真正的组织者。不过信仰是⼀种意识或前意识的本性的操作，⼀ 种外在感知⽽不是⽆意识⾃⾝上的操作。From the beginning of the life of the child, it is operation of the unconscious upon itself.

already an altogether different undertaking that pierces the mask of Oedipus, a different flow running through the openings in the mask, a different adventure—that of desiring-production.

从⼉童的⽣命的开端，早已经有⼀个全然不同的刺穿俄狄浦斯⾯具的任务，⼀股不同 寻常的流从⾯具的开⼝涌出，⼀种与众不同的冒险——欲望⽣产的冒险。Yet it cannot be said that psychoanalysis was unaware of this in a certain respect. 然⽽在某⽅⾯，不能说 精神分析没有认识到这点。In his theory of the primal fantasy, of the traces of an archaic 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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heredity, and the endogenous sources of the superego, Freud constantly asserts that the active factors are not the real parents, nor even the parents as the child imagines them.

在他的原初 幻想的理论，古⽼的遗传踪迹的理论，以及超我的内源性来源的理论中，弗洛伊德不 断地宣称，积极的因素不是真正的⽗⺟，甚⾄也不是如⼉童所想象的⽗⺟。 Such is also the case, and all the more so, for Lacan's disciples, when they take up the distinction

between the Imaginary and the Symbolic, when they oppose the name of the father to the imago, and the foreclosure concerning the signifier to a real deficiency or absence of the

这同样是这种情形，甚⾄更加是如此，对于拉康的信徒，当他们着 ⼿想象界与象征界的区分，他们⽤⽗亲之名对抗⽆意识意象， ⽽且以有关能指的⽌赎 对抗⽗⺟⾓⾊的真实不⾜或匮乏。There is no better example than this to show that the parental figures are indifferent inductors and that the true organizer is elsewhere—on the side of what is induced, not on that of the inductor。没有⽐这更好的例⼦说明⽗⺟的形象是⽆ 关紧要的引导者，⽽真正的组织者在别处——在被引导之物⼀边，不是在引导者⼀ 边。 paternal personage.

But that is just the beginning of the question, the same question as in the case of the biological egg. For under

但是那只是这个问题的开端，与⽣物卵的例⼦相同的问题。

these conditions is there no solution but to revive the notion of a "terrain," whether in the form of a phylogenetic innateness of preformation, or a cultural symbolic a priori linked to

因为在这些条件下，不存在解决⽅案，不过复活了“地域” 的观念，是以 预成论的系统发⽣的内在性形式，还是以⽂化象征、⼀种与不够成熟关联的先验的形 式？Worse yet: it is clear that by invoking such an a priori one does not by any means abandon familialism in the strictest sense, which burdens all of psychoanalysis; on the contrary, one thereby plunges deeper into familialism and generalizes it. 更糟糕的是：很明 显，通过援引这种先验，严格来说，⼈⽆论如何都没有放弃家庭中⼼主义，它增加所 有精神分析的负担：相反，⼈因此更深地接⼊家庭中⼼主义并将它⼀般化。Parents prematuration?

have been put in their true places within the workings of the unconscious, as inductors of an indifferent nature, yet the role of organizer continues to be entrusted to symbolic or structural

⽗⺟已经被安置在内在于⽆ 意识运作的恰当位置，作为中⽴本质的引导者，然⽽组织者的⾓⾊继续被委托给象征 或结构的符号，这些符号依然是家庭和俄狄浦斯⺟体的⼀部分。Once again one is caught, without a way out: it is simply that the means have been found to render the family transcendent.⼈再次被套陷，没有任何出路：简单地说，已经找到使家庭变成超验之物 的⽅法。 elements that are still part of the family and its Oedipal matrix.

There we have it—the incurable familialism of psychoanalysis, enclosing the unconscious within Oedipus, cutting off all vital flows, crushing desiring-production, conditioning the patient to respond daddy-mommy, and to always consume daddy-mommy.

在那⾥我们拥有 它——这种难以治愈的精神分析家庭中⼼主义，它把⽆意识封锁在俄狄浦斯中，切断 ⼀切有活⼒的流，粉碎欲望⽣产，使病⼈习惯于回应爸爸妈咪，使他们总是习惯于消 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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费爸爸妈咪。Thus Foucault was entirely right in saying that, in a certain sense, the psychoanalyst completed and perfected what the psychiatry of nineteenth-century asylums, with Pinel and Tuke, had set out to do: 因此福柯那样说完全是对的，在某种意义上，精 神分析师完成并完善⼗九世纪收容所的精神病疗法，随着⽪尔内与图克已经着⼿做 的：to fuse madness with a parental complex, to link it to "the half-real, half-imaginary

dialectic of the Family"; to constitute for the madman a microcosm symbolizing "the massive structures of bourgeois society and its values," relations of Family-Child, Transgression-

把疯狂与⽗⺟情结融合在⼀起，使它与“半真实，半想 象的家庭辩证法 联结在⼀起；为疯⼦构建⼀种⽤“资产阶级社会及其价值观念的庞⼤ 结构”表征的微观世界，构建家庭——⼉童，违越——惩罚，疯狂——混乱的关系。to Punishment, Madness-Disorder; ”

arrange things so that disalienation goes the same route as alienation, with Oedipus at both

ends; to establish the moral authority of the doctor as Father and Judge, Family and Law; and finally to culminate in the following paradox:

作出安排，以便精神病与⾮精神病在相同的 路线上，俄狄浦斯在线路的两端；按照⽗亲与法官、家庭与法律来建⽴医⽣的道德权 威；并且最终在以下的悖论中达到顶点：“While the victim of mental illness is entirely alienated in the real person of his doctor, the doctor dissipates the realiy

然⽽精神疾病的 受害者在他的医⽣的真实⾝体中完全被疏离，医⽣⽤疯狂的关键概念驱散了精神病的 真实性。”明亮的⻚⾯。 of the mental illness in the critical concept of madness."* Luminous pages.“

Let us add that by enveloping the illness in a familial complex internal to the patient, and then the familial complex itself in the transference or the doctor-patient relationship, Freudian psychoanalysis made a somewhat intensive use of the family.

让我们补充，通过将疾病封锁 在内在于病⼈的家庭情结中，然后将家庭情结本⾝封锁在移情或医患关系中，弗洛伊 德的精神分析有点过渡利⽤家庭。Granted, this use distorted the nature of the intensive quantities in the unconscious. 诚然，这种使⽤扭曲了⽆意识中的强度量的本性。 Nevertheless it still respected in part the general principle of a production of these quantities. 不过它依然在某种程度尊敬这些量的⽣产的⼀般原则。When it became necessary once again to confront psychosis directly, however, the family was immediately reopened in extension, and was in itself considered as the indicator for measuring the forces of alienation

当有必要再次直接对抗精神病时，⽆论如何，家庭⽴刻在拓展中被重 建， ⽽且在本质上被视为衡量精神病与⾮精神病⼒量的指⽰器。In this manner the and disalienation.

study of the families of schizophrenics has breathed new life into Oedipus by making it reign over the extensive order of an expanded family, where not only each person would combine to a greater or lesser extent his or her triangle with the triangle of others, but where the entirety of the extended family also would oscillate between the two poles of a "healthy" triangulation, structuring and differentiating, and forms of perverted triangles,bringing about

。以这种⽅式，精神分裂者的家庭研究已 经通过使它⽀配扩张家庭的⼴泛秩序，给俄狄浦斯注⼊新的活⼒，在那⾥，不仅每个 their fusion in the realm of the undifferentiated

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⼈或多或少会将他∕她的三⾓与其他⼈的三⾓联合起来，⽽且在那⾥，扩张的家庭的 整体同样会在“健康的”三⾓⽹的两个极点之间震荡，组织与分化，⽽且倒错三⾓的形 式，在⽆差别的区域引发他们的融合。 Jacques Hochman analyzes some interesting varieties of psychotic families under the same "fusionist postulate": the properly fusionist family, where differentiations are no longer made except between the inside and the outside (those who are outside the family); .

雅克 哈克曼根 据相同的“联合论的公设”分析了⼀些有趣的精神分裂的家庭种类：这种恰当的联合主 义家庭，除了在内部与外部之间（这些外在于家庭的⼈），在那⾥区分不再被制造出 来。the divisive (scissionnelle) family that establishes blocks, clans, or coalitions within itself;分裂的家庭在⾃⾝中建⽴街区，部落或联盟； the tubular family, where the triangle multiplies endlessly,each member having his own triangle that interlocks with others without one's being able to discern the limits of a nuclear family; 这种管状的家庭，三⾓在那⽆限 地倍增，每个成员都有他⾃⼰的与其他三⾓连锁的三⾓，没有⼈能够辨出核⼼家庭的 边界。the foreclosing family, where differentiation is both included and warded off in the person of one of its members who has been eliminated,rendered null , and foreclosed.40在排 斥的家庭中，区分既被包含也被避开，以它的已经被排除、被归零、被排斥的成员之 ⼀的⾝份。 Foucault (Ch. 1, reference note 43).福柯（第⼀章，参考笔记43）。 "And it is to this degree that all nineteenth-century psychiatry really converges on Freud, the first man to accept in ali its seriousness the reality of the physician-patient couple.... To the doctor, Freud transferred all the structures Pinel and Tuke had set up within confinement.

并且达 到这种程度，所有⼗九世纪的精神病学真正地在弗洛伊德那⾥汇合，第⼀个⼈在 阿⾥中接受了它的严重性，这种医患两的现实……对于医⽣来说，弗洛伊德转换 了⽪内尔与图克已经在限制中建⽴的所有结构。He did deliver the patient from the existence of the asylum within which his 'liberators' had alienated him; but he did not deliver him from what was essential in this existence; 他确实将病⼈从收容所的存在中 解放出来，在其中他的“解放者”已经疏远他。不过他并没有将他从这种存在的本 质中解放出来。he regrouped its powers, extending them to the maximum by uniting them in the doctor's hands; he created the psychoanalytical situation where, by an inspired short circuit, alienation becomes disalienating because, in the doctor, it becomes

他重新部署它的⼒量，通过以医⽣之⼿使它们联合，将它们增⾄最⼤； 在那⾥他创造了精神分析的情境，通过⼀种富有灵感的短路，疏离变成⾮疏离， 因为在医⽣那，它变成了主体。"The doctor, as an alienating figure,remains the key to a subject.

psychoanalysis. Perhaps because it did not suppress this ultimate structure, and because it referred all the others to it,psychoanalysis has not been able, will not be able, to hear

。医⽣， 作为⼀种冷漠的⼈物，将钥匙留给了精神分析。或许它没有压制这种最终结构， the voices of unreason, nor to decipher in themselves the signs of the madman

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⽽且因为它将所有其它结构与它关涉起来，精神分析已经将⽆能于听到⾮理性的 声⾳，或破译⾃⾝疯狂的信号。Psychoanalysis can unravel some of the forms of madness; it remains a stranger to the sovereign enterprise of unreason" 精神分析可以解 释某些形式的疯狂；对于⾮理性的主权事业，它依然是门外汉。(pp. 254,274, 27678)

We can understand how such a concept as foreclosure operates within this extensive framework of a family where several generations—at least three—form the condition of

我们理解了⽌赎这样⼀个概念如何在这种家庭的宽阔框架⾥ 操作，⼏代⼈——⾄少三代⼈——形成了精神病装配的条件：as for example when the troubles a mother has with regard to her own father lead to the son's inability, in turn, to even "posit his desire" toward his mother. ⽐如，当⺟亲陷⼊的与她⾃⼰⽗亲有关的⿇烦导致 ⼉⼦的⽆能，转⽽，甚⾄导致“假定他的欲望”朝向他的⺟亲。Whence the strange fabrication of a psychotic:

notion that if a psychotic escapes the Oedipal apparatus, this is solely due to the fact that he is doubly embedded there, to the second power, in a field of extension that includes the

源⾃这种奇怪的观点，假如疯⼦逃离了俄狄浦斯的装置，这只是因为这 个事实，他被双重地固定在那⾥，在包含祖⽗⺟的拓展的领域中，到达第⼆种⼒量。 grandparents.

The problem of the cure then becomes rather similar to an operation of differential calculus,

where one proceeds by way of depotentialization in order to rediscover the primary functions and reestablish the characteristic or nuclear triangle—always a holy trinity, the means of

治疗的问题接着变得相当近似微分学的操作，在那⾥⼈ 通过去潜势的⽅式前进，为的是重新发现基本的功能并且重建特性或核⼼三⾓——总 是圣三位⼀体，这种达到三⾯的情境⽅法。It is clear that this extended familialism, access to a three-sided situation.

wherein the family receives the very forces of alienation and disalienation, carries with it a

renunciation of the fundamental positions of psychoanalysis concerning sexuality, despite the formal conservation of an analytic vocabulary. A veritable regression in favor of a taxonomy of families.

很明显，这种扩张的家庭中⼼主义， 家庭在其中获得疏离与⾮疏离的⼒ 量，使它放弃有关性欲的精神分析的基本⽴场，尽管分析词汇的正规保存。⼀种有利 于家庭分类学的名副其实的退⾏。This is clearly visible in the projects of community psychiatry or of so-called familial psychotherapy, which effectively break apart asylum existence while nonetheless still maintaining all the presuppositions of the asylum, and

basically renewing the thrust of nineteenth-century psychiatry according to the slogan put forward by Hochman:

在社区精神病学计划或所谓的家庭的精神病治疗中这是显⽽易⻅ 的，它有效地打碎了收容所的存在，但是尽管如此，依然保留了收容所的全部前设， ⽽且基本上复兴了⼗九世纪的精神病学的推⼒，根据哈克曼提出的⼝号："From the family to the institution of the hospital, from the institution of the hospital to the familial institution, ... a therapeutic return to the family"!“从家庭到医院机构，从医院机构到家庭 机构，……⼀种回归家庭的治疗。” 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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But even within the progressive or revolutionary sectors of institutional analysis on the one hand, and antipsychiatry on the other, the danger of this familialism in extension is ever present, conforming to the double impasse of an extended Oedipus, just as much in the diagnostic of pathogenic families in themselves as in the constitution of therapeutic quasi

但是⼀⽅⾯甚⾄在机构分析的进步或⾰命的部门中，⽽且另⼀⽅⾯在反精神病 学中，扩张的家庭主义危险永远存在，依照扩展的俄狄浦斯的双重僵局，在病原家庭 本⾝的诊断中，与在治疗的准家庭的构建中⼀样多。Once it has been said that it is no families.

longer a matter of re-forming cadres of familial and social adaptation or integration, but

rather of instituting original forms of active groups, the question arises as to what extent these core groups resemble artificial families, and to what extent they still lend themselves to

曾经有⼈说它不再是重组家庭⾻⼲和社会适应性或集成的问题，⽽是构 建活跃团体的原始形式的问题，问题出现了，这些核⼼团体与虚构的家庭相像到何种 程度，⽽且他们依然将⾃⼰被俄狄浦斯化到各种程度。These questions have been oedipalization.

analyzed in depth by Jean Oury. They demonstrate how revolutionary psychiatry broke in vain with the ideals of community adaptation, with everything that Maud Mannoni calls the adaptation police force, since at every moment it still risks being thrust back into the framework of a structural Oedipus whose deficiencies are diagnosed but whose integrity is

琼.欧利已经深⼊研究过这些问题。他们显⽰了⾰命的精神病学如何徒劳地与 社团适应的理念决裂，与莫德.曼罗⾥称之为适应警察⼒量的⼀切决裂，因为任何时候 它都依然冒着被重新推⼊结构的俄狄浦斯的框架的⻛险，它的缺点早已经被诊断，不 过它的整体被修复。a holy trinity that continues to strangle desiring-production and suffocate its problems. ⼀个继续勒死欲望⽣产并且让它的问题窒息的神圣三位⼀体。 The political, cultural, world-historical, and racial content is left behind, crushed in the Oedipal treadmill. 这种政治的、⽂化的、世界历史和种族的内容被留下，在俄狄浦斯的 踏⻋上被碾碎。This is because psychiatrists persist in treating the family as a matrix, or restored;

better still as a microcosm, an expressive milieu that provides its own justifications, and that —however capable

＊—"mediates" them precisely by suppressing the true categories of production in the machines of desire.这是因为精神病医⽣ 坚持把家庭看作⺟体，或者更当作微观世界，⼀种⾃我辩护的表达的环境，⽽且—— ⽆论如何能够表达疏离的⼒量的⾏动——在欲望机器中，通过禁⽌⽣产的真理范畴， 准确地“调解”他们。 of expressing the action of the alienating forces

It seems to us that such a viewpoint is present even in Cooper.(In this respect Laing is better able to disengage himself from familialism, thanks to the resources of a flux from the Orient Cooper writes:

） 在我们看来，甚⾄库珀也有这种观点。（在这⽅⾯，莱恩更能使他⾃ ⼰脱离家庭主义，感谢这种来⾃东⽅的流的资源）库珀写道："Families mediate social reality to their children. If the social reality in question is rife with alienated social forms, then this alienation will be mediated to the individual child and will be experienced as

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estrangement in the family relationships . . . for example he may say that his mind is controlled by an electrical machine or by men from outer space. These constructions, however, are largely embodiments of the family process, which has the illusion of substantiality but which is none other than the alienated form of the action of praxis of the family members that literally dominates the mind of the psychotic member. These metaphysical men from outer space are the literal mother, father, and sibling who sit around

家庭传递社会现实给他们的孩 ⼦，假如有问题的社会现实充满了疏离的社会形态，这种疏离将会传递给个别的孩 ⼦，⽽且将会被体验为家庭关系中的失和……⽐如，他可能会说他的意识受到电⼒机 器或太空⼈的控制。⽆论如何，这些构建很⼤程度上是家庭过程的具化，它具有实体 化的幻觉，但是除了实际上⽀配精神病成员的家庭成员的实践⾏动的疏离形式，它什 么也不是。这些来⾃外太空的抽象⼈物是字⾯上的⺟亲，⽗亲和兄弟姐妹，他们与所 谓的精神病⼈围着餐桌坐着。”41 Even the essential hypothesis of antipsychiatry, which the breakfast table with the so-called psychotic patient."“

ultimately posits an identity in nature between social alienation and mental alienation, must be understood in terms of a maintained familialism, and not in terms of a refutation of this

甚⾄这种重要的反精神病学的假设，其最终假定社会疏离与精神疏离之间 本质上的同⼀性，必须根据被保持的家庭主义，⽽不是根据对这种家庭主义的驳斥来 理解。For it is to the extent that the family-microcosm, the family-social-indicator, familialism.

expresses social alienation that it is believed to "organize" mental alienation in the mind of its own members or its psychotic member. (And among all the members, who is the real psychotic?) ——

因为家庭 微观世界，这种家庭社会指⽰器，表达社会疏离到这种程 度，⼈们相信在它⾃⼰的成员或它的精神病成员的意识中“组织”了精神疏离。（⽽且 所有这些成员中间，谁是真正的精神病⼈？） With his general conception of microcosm-macrocosm relationships,

⽤他的微观 宇宙—宏观宇宙的关系的⼀般概念，伯格森引发了⼀种值得进⼀步思考的朴素⾰命。 Bergson brought about a discreet revolution that deserves further consideration.

Likening the living to a microcosm is an ancient platitude. But if the living organism was thought to be similar to the world, this was attributed to the fact that it was or tended to be an

将⽣者⽐作微观世界是⼀种古⽼的陈词滥调。 但是假如 活着的有机体被认为与世界相似，是由于这个事实，它是或者倾向于成为本质上封 闭、孤⽴的系统：the comparison between microcosm and macrocosm was thus a comparison between two closed figures, one of which expressed the other and was inscribed within the other. 微观世界与宏观世界的⽐较因此是两种封闭的轮廓之间的⽐较，相互 表达，并铭写在对⽅内。At the beginning of Creative Evolution, Bergson completely alters the scope of the comparison by opening up both ends. If the being resembles the world, this is true, on the contrary, insofar as it opens itself to the opening of the world; 在《创造进化 论》的开篇，伯格森通过疏通两端，彻底改变了⽐较的范围。假如存在类似于世界， 这是真的，相反，只要它对世界的开放敞开⾃⼰。if it is a whole, this is true to the isolated system, naturally closed:

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extent that the whole, of the world as of the living being, is always in the process of becoming, developing, coming into being or advancing, and inscribing itself within a temporal dimension that is irreducible nonclosed.

如果它是整体，确实到达这种整体的程 度，世界的整体作为有⽣命的存在整体，总是处于⽣成、发展，形成或增⻓的过程 中，并且将它⾃⾝铭写进不可化约、⾮封闭的时间维度内。 des forces alienantes: The French word alienation means both social alienation and what we English-speakers call "mental derangement." Obviously, the authors aim at

：法语单词的疏 离既包括社会疏离也包括将英语的⼈说的 精神错乱 。很明显，作者的⽬的在于 怀疑这两种术语之间的区分。（译者注） discrediting the distinction between the two terms. (Translators' note.) “ ”

We believe that this is also true in the case of the family-society relationship. There is no

我们相信这在家庭社会关 系的例⼦中同样是真的。不存在俄狄浦斯三⾓：在开放的社会场域中，俄狄浦斯总是 开放的。 Oedipus opens to the four winds, to the four corners of the social field (not even 3 + 1, but 4 + n ).俄狄浦斯向四个⽅向，向社会场域的四个⾓落开放。（甚⾄不是3+1， ⽽是4+n）。A poorly closed triangle, a porous or seeping triangle, an exploded triangle from which the flows of desire escape in the direction of other territories. ⼀个不完全闭合的 三⾓，⼀个透⽓的三⾓或渗透的三⾓，⼀个裂开的三⾓，欲望流从其中逃离，向着其 他领域的⽅向。It is strange that we had to wait for the dreams of colonized peoples in order Oedipal triangle: Oedipus is always open in an open social field.

to see that, on the vertices of the pseudo triangle, mommy was dancing with the missionary, daddy was being fucked by the tax collector, while the self was being beaten by a white man.

很奇怪，我们不得不等候殖⺠地⼈⺠的梦，为的是看到，在虚假三⾓的顶点，妈妈在 和教⼠跳舞，爸爸在被税⾪侮辱， ⽽⾃⼰被⽩⼈殴打。It is precisely this pairing of the parental figures with agents of another nature, their locking embrace similar to that of wrestlers, that keeps the triangle from closing up again, from being valid in itself, and from

claiming to express or represent this different nature of the agents that are in question in the

正是这种具有别种性质的代理的⽗⺟形象配对，他们的锁拥就像摔 跤⼿的锁拥，阻⽌三⾓再次闭合，阻⽌它变得⾃⾝合法，⽽且阻⽌它要求表达或呈现 这种在⽆意识⾃⾝中成问题的代理的不同性质。When Frantz Fanon encounters a case of unconscious itself.

persecution psychosis linked to the death of the mother, he first asks himself if he has "to deal with an unconscious guilt complex following on the death of the mother, as Freud had described in Mourning and Melancholia." ·

当弗朗茨 法农遇到跟⺟亲的死去有关的迫害精 神病的例⼦，她第⼀次问⾃⼰是否她必须“处理随着⺟亲的死亡⽽来的⽆意识内疚情 结，正如弗洛伊德已经在《忧郁与哀悼》所描述的。”But he soon learns that the mother has been killed by a French soldier, and that the subject himself has murdered the wife of a colonist whose disemboweled ghost perpetually appears before him, carrying along with it and tearing apart the memory of the mother.

但是他很快知道，这位⺟亲已经被法国⼠兵

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杀死，⽽且这位患者⾃⼰谋杀了殖⺠者的妻⼦，她的被刨腹记忆不断浮现在他眼前， ⼀直伴随着它并且撕碎了对⺟亲的记忆。42 It could always be said that these extreme situations of war trauma, of colonization, of dire poverty, and so on, are unfavorable to the

construction of the Oedipal apparatus—and that it is precisely because of this that these situations favor a psychotic development or explosion—but we have a strong feeling that the

总是可以说，这些极端的战争创伤的情境， 殖⺠化的情境，极 端贫困的情境，等等，有利于俄狄浦斯装置的构建——⽽且正是因为这⼀点，这些情 境有利于精神病的发展或爆发——但是我们强烈地感觉到问题出在别处。Apart from problem lies elsewhere.

the fact that a certain degree of comfort found in the bourgeois family is admittedly necessary to turn out oedipalized subjects, the question of knowing what is actually invested in the comfortable conditions of a supposedly normal or normative Oedipus is pushed still further into the background

。除了这个事实，在资产阶级家庭⾥找到的某种程度的安慰对于产 ⽣俄狄浦斯的主体显然是必要的，关于知道什么东⻄实际上在⼀个据说正常或常规的 俄狄浦斯的舒适条件中被投资的问题依然被进⼀步推⼊背景。 The revolutionary is the first to have the right to say: "Oedipus? Never heard of it." ⾰命者是 第⼀个有权这样说的⼈：“俄狄浦斯？从没听说过。”For the disjointed fragments of Oedipus remain stuck to all the corners of the historical social field, as a battle field and not a scene from bourgeois theater. 因为俄狄浦斯脱节的碎⽚依然黏附在历史社会场域的⾓ 落，作为战⽃的场域⽽不是作为来⾃资产阶级剧场的场景。Too bad if the psychoanalysts roar their disapproval at this point. Fanon pointed out that troubled times had unconscious effects not only on the active militants, but also on those claiming to be neutral and to remain outside the affair,uninvolved in politics. The same could also be said with respect to apparently peaceful times:

精神分析师在这⼀点上喧嚷不同意真是太糟糕了。 法农指出乱世不仅对积极的好战分⼦具有⽆意识影响，同样对这些宣称中⽴的并且置 ⾝事外、不参与政治的⼈有影响。对于表⾯上和平的年代，我们同样可以这样说。 what a grotesque error to think that the unconscious-as-child is acquainted only with daddymommy, and that it doesn't know "in its own way" that its father has a boss who is not a

这是多么奇怪 的错误：认为⽆意识作为⼉童只熟悉爸爸妈妈，并且认为它不“以它⾃⾝的⽅式”知道 它的⽗亲有⼀个不是⽗亲的⽗亲的上司，或者此外，认为它的⽗亲本⾝是⼀个不是⽗ 亲的上司。Therefore we formulate the following rule, which we feel to be applicable in all cases:因此我们将以下规则公式化，我们感觉它能适⽤于所有的情况： the father and father's father, or moreover that its father himself is a boss who is not a father.

the mother exist only as fragments, and are never organized into a figure or a structure able both to represent the unconscious, and to represent in it the various agents of the collectivity;

⽗亲与⺟亲只作为碎⽚存在，⽽且从未被组织成⼀种形象或⼀种既能呈现⽆意识，⼜ 能在其中呈现集体的各种代理的结构。rather, they always shatter into fragments that come into contact with these agents, meet them face to face, square off with them, or settle the differences with them as in hand-to-hand combat.相反，他们总是粉碎成与这些代理相 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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遇的碎⽚，与它们正⾯遭遇，对它们摆出作战姿态，或者以⾁搏战的⽅式解决这场与 它们的冲突。 The father, the mother, and the self are at grips with, and directly coupled to, the elements of the political and historical situation—the soldier, the cop, the occupier, the collaborator, the radical, the resister, the boss, the boss's wife—who constantly break all triangulations, and who prevent the entire situation from falling back on the familial complex and becoming

⽗亲，⺟亲， 以及⾃我正在与政治的和历史的情境的元素搏⽃，并且 直接与他们耦合——⼠兵，警察，占领者，通敌者，激进份⼦，反抗者，⽼板，⽼板 的妻⼦——他们不断地摧毁所有的三⾓划分，并且阻⽌整个情境坠回家庭情结并且将 它内化。In a word, the family is never a microcosm in the sense of an autonomous figure, internalized in it.

even when inscribed in a larger circle that it is said to mediate and express. The family is by nature eccentric, decentered. We are told of fusional, divisive, tubular,

简⽽⾔之，在⾃治的形象的意义上家庭从来不是缩影，甚⾄当 被铭刻在⼀个据说调停和表达的更⼤循环中。家庭依其本性是反常的，去中⼼的。我 们听说过融合的，分裂的，管状的，以及排斥的家庭。But what produces the hiatuses (coupwes) and their distribution that indeed keep the family from being an"interior"？ There is always an uncle from America; a brother who went bad; an aunt who took off with a military man; a cousin out of work, bankrupt, or a victim of the Crash; 但是什么⽣产了裂缝 以及确实阻⽌家庭变成⼀种“本性”裂缝的分布？总是有⼀个来⾃美国的叔叔；⼀个变 坏的兄弟；⼀个与军⼈⼀起⻜⾛的阿姨；⼀个失业、破产的表哥，或⼀个信⽤卡的受 害者。an anarchist grandfather; a grandmother in the hospital, crazy or senile. ⼀个⽆政府 主义的祖⽗；⼀个住在医院中的发疯的或⾼龄的祖⺟。The family does not engender its own ruptures. Families are filled with gaps and transected by breaks that are not familial: 家 庭并不造成它⾃⾝的破裂。家庭充满了裂缝，并且被⾮家庭的断裂横切。the and foreclosing families.

Commune, the Dreyfus Affair, religion and atheism, the Spanish Civil War, the rise of

fascism, Stalinism, the Vietnam war, May '68—all these things form complexes of the unconscious, more effective than everlasting Oedipus.

公社，德雷福斯案事件，宗教信仰 以及⽆神论，⻄班⽛内战，法⻄斯主义、斯⼤林主义的出现，越南战争，五⽉⻛暴 ——所有这些事件形成了⽆意识的复合体，⽐永续的俄狄浦斯更有影响。And the unconscious is indeed at issue here. If in fact there are structures, they do not exist in the mind, in the shadow of a fantastic phallus distributing the lacunae, the passages, and the

⽽且⽆意识在那⾥确实是有争议的。 如果事实上存在着结构，它们并不存 在于意识中，不存在于分配缺漏、通道以及连接的虚构菲勒斯的阴影中。Structures exist in the immediate impossible real. 结构存在于直接的不可能之真当中。As Witold articulations.

Grombrowicz says, the structuralists "search for their structures in culture. As for myself, I look for them in the immediate reality. My

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如同维托尔德所说 的，结构主义 在⽂化中搜寻他们的结构。⾄于我⾃⼰，我在当前的现实中寻找它们. 我寻找事物的⽅法是处于与时代的时间直接相关：Hitlerism, Stalinism, fascism. ... I was way of seeing things was in direct relationship to the events of the times: “

fascinated by the grotesque and terrifying forms that surfaced in the sphere of the interhuman, destroying all that was held dear until then."43

希特勒主义，斯⼤林主义，法⻄斯主义…我被出现在⼈与⼈之间的领域，摧毁了⼀切 被珍视的东⻄的怪诞可怕的形式所吸引。” Hellenists were right to remind us that, even in the case of worthy Oedipus, it was already a

希腊学者正确地提醒我们，甚⾄在有价值的俄狄浦斯的情形中，它 早已经是“政治”问题。They are simply wrong in concluding from this that the libido has nothing to do with any of it. Quite the contrary: 他们只是错误地从这得出结论，⼒⽐多跟 它⼀点关系也没有。恰恰相反：what is invested by the libido throughout the disjoined matter of "politics."

elements of Oedipus—especially given the fact that these elements never form a mental

structure that is autonomous and expressive—are these extrafamilial, subfamilial gaps and breaks (cou-pures), these forms of social production in conjunction with desiring-production.

被遍及俄狄浦斯的分离元素——尤其是假定这个事实，这些元素从未形成⼀种⾃主且 表达的精神结构——的⼒⽐多投资的东⻄是这些超出家庭的，替代家庭的裂缝和中 断，这些与欲望⽣产协同的社会⽣产的形式。Schizoanalysis therefore does not hide the fact that it is a political and social psychoanalysis, a militant analysis: 精神分裂分析因此并 不隐瞒这个事实，它是⼀种政治的和社会的精神分析，⼀种激进的分析：not because it would go about generalizing Oedipus in culture, under the ridiculous conditions that have been the norm until now.并不是因为在这种迄今为⽌⼀直是规范的可笑的条件下，它将 着⼿在⽂化⽅⾯将俄狄浦斯⼀般化。It is a militant analysis, on the contrary, because it proposes to demonstrate the existence of an unconscious libidinal investment of sociohistorical production, distinct from the conscious investments coexisting with it. 相反， 它是⼀种激进的分析，因为它提议揭⽰社会历史⽣产的⽆意识⼒⽐多投资，不同于与 它共存的意识投资。Proust is not wrong in saying that, far from being the author of an "intimate" work, he goes further than the proponents of a populist or proletarian art who are content to describe the social and the political in "willfully" expressive works. 普鲁斯那样说 是对的，远⾮成为⼀部“私⼈”作品的作者，他⽐平⺠主义与⽆产阶级的艺术的⽀持者 ⾛的更远，这些⼈满⾜于以“有意的”表达性作品描述社会和政治。For his part, he is interested in the manner in which the Dreyfus Affair and then World War I cut across families, introducing into them new breaks and new connections resulting in a modification of the heterosexual and homosexual libido (in the decomposed milieu of the Guermantes, for example).

对他⽽⾔，他对这种德雷福斯案事件以及后来的第⼀次世界⼤战横切家庭的

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⽅式感兴趣，给它们引⼊导致异性恋和同性恋⼒⽐多改变的新中断和新连接。（例 如，在盖尔芒特的腐烂环境中。） It is the function of the libido to invest the social field in unconscious forms, thereby hallucinating all history, reproducing in delirium entire civilizations, races, and continents,

以⽆意识的形式投资社会场域正是⼒⽐ 多的作⽤，因此在幻想中经历⼀切历史，在谵妄中再⽣产整个⽂明、种族和⼤陆，并 且强烈地“感觉”到世界的⽣成。There is no signifying chain without a Chinaman, an Arab, and intensely "feeling" the becoming of the world.

and a black who drop in to trouble the night of a white paranoiac. Schizoanalysis sets out to undo the expressive Oedipal unconscious, always artificial, repressive and repressed,

不存在没有 中国⼈，阿拉伯⼈，以及⼀个偶然烦扰⽩⼈偏执狂的夜晚的⿊⼈的表意链。为了获得 直接的⽣产性⽆意识，精神分裂分析着⼿于处理表达的俄狄浦斯⽆意识，它总是⼈⼯ 的的，压抑的和被抑制的，为家庭所调解。Yes, the family is a stimulus—but a stimulus mediated by the family, in order to attain the immediate productive unconscious.

that is qualitatively indifferent, an inductor that is neither an organizer nor a disorganizer. As for the response, it always comes from another direction. If there is indeed

是的，家庭是⼀种刺 激 ⼀种从品质上讲⽆关紧要的刺激，⼀种既不是组织者也不是扰乱者的引导者。 ⾄于回应，它总是来⾃不同的⽅向。如果确实存在语⾔，它属于回应，⽽不是刺激。 language(langage), it is on the side of the response, not the stimulus. ——

Even Oedipal psychoanalysis recognized the indifference of the effective parental images, the irreducibility of the response to the stimulation performed by these images. But it contented itself with understanding the response by starting from an expressive symbolism that was still familial, instead of interpreting it in an unconscious system of production as such (analytical

甚⾄俄狄浦斯的精神分析认识到这些有效的⽗⺟形象的冷漠，这种由这些形 象所扮演的对刺激的回应的不可约性。但是它以理解这种回应满⾜⾃⼰，通过从⼀种 依然是家庭的表达象征开始，⽽不是在⽣产的⽆意识系统本⾝中解释它（分析的经 济）。 economy).

The great argument of familialism is: "at least in the beginning . . ." This argument may be explicitly formulated, but it also persists implicitly in theories that nevertheless refuse the viewpoint of genesis. “ ……”

这个家庭主义的巨⼤争论是： ⾄少在开始的时候 这个争论 可能被清晰地阐述，但是它同样含蓄地坚持依然拒绝起源观点的理论。At least in the beginning, this argument runs, the unconscious is expressed in a state of familial relations and constellations where the Real, the Imaginary, and the Symbolic intermingle.⾄少在开 始，这个论点蔓延，⽆意识在家庭关系和群集中被表达，实在界，想象界，象征界在 其中互相掺杂。In this conception, the metaphysical and social relations arise afterward, in the manner of a beyond.由于这个概念，形⽽上学和社会关系随后产⽣，以⼀种超越的 ⽅式。 And since the beginning always proceeds by twos—this is even the necessary condition for rendering escape impossible—a first pre-oedipal beginning is invoked, "the primitive nondifferentiation of the most precocious stages of the personality" in the

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⽽且因为开端总是两者并⾏——这甚⾄是表现逃避不可能 的必要条件——最初的前俄狄浦斯的开端被引起，“个性的最早熟阶段的原始未分 化”在与⺟亲的关系中；then a second beginning is invoked; Oedipus itself with the law of the father and the exclusive differentiations that this law prescribes at the heart of the family; 然后第⼆种开端被引发；俄狄浦斯本⾝具有⽗法以及专有的分化，这种法律在家庭的 中⼼有效。and finally latency, the celebrated latency, after which the beyond begins.⽽且最 终的潜在因素，这种众所周知的潜在因素，在它之后超验开始了。 But since this relationship with the mother;

beyond consists in duping others into taking the same path (the children to come), and also

since the first beginning is said to be "pre-oedipal" only to indicate that it already belongs to Oedipus as a referential axis, it is quite clear that the two ends of Oedipus have simply been closed, and that the beyond and the afterward will always be interpreted in terms of Oedipus,

但是既然这种彼岸存在于哄骗其 他⼈⾛同⼀条道路（孩⼦们来了），⽽且同样因为据说是“前俄狄浦斯”的最初开端只 是表明它已经从属于作为参考轴的俄狄浦斯，很清楚俄狄浦斯两端已经闭合了，⽽是 彼岸和将来将总依据俄狄浦斯被解释，与俄狄浦斯相关，处于俄狄浦斯框架之中。 in relation to Oedipus, within the framework of Oedipus.

Everything will be reduced to Oedipus, as the discussions on the comparative role of

childhood factors and actual factors in neurosis bear out: how could it be otherwise, so long as the "actual" factor is conceived of in this form of the afterward?

因为对神经症中童年因 素与现实因素的相对作⽤的谈论证明，⼀切都被化约为俄狄浦斯：不然它是什么呢？ 只要现实因素以将来的形式被构想。 But we know in point of fact that the actual factors are there from childhood, and that they determine the libidinal investments in terms of breaks and

但是我们事实上知道，现实的因素来源于 童年，⽽且他们根据他们引⼊家庭的中断和联系来决定⼒⽐多的投资。Over the heads connections that they introduce into the family.

of the members of the family, and underneath, it is desiring—production and social production that manifest, through the childhood experience, their identical natures and their

在家庭成员的头顶，或底下，贯穿童年经验，正是欲望—⽣产和社会 ⽣产表明他们的同⼀的性质和他们不同的制度。In this regard let us consider three important works about children: L'Enfant by Jules Valles, Bas les coeurs by Georges Darien,Mort a credit by L.-F. Celine. 关于这⼀点，让我们注意三个重要的关于童年的作 品：朱尔斯.⽡莱斯的《童年》，乔治斯达的《打倒⼼》，塞林娜的《催命》。In them differing regimes.

we see how bread, money, dwelling place, social promotion, bourgeois and revolutionary values, wealth and poverty, oppression and revolt, social classes, political events,

在其中，我 们看到⾯包，⾦钱，居住地，社会发展，资产阶级和⾰命价值，富有和贫穷，镇压与 反抗，社会阶层，政治事件，形⽽上学和集体的问题——能够呼吸意味着什么？ why metaphysical and collective problems—what does it mean to be able to breathe?

be poor? why are there rich people?—form the object of investments in which the parents merely have a role as agents of a special production or antiproduction, always grappling with

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other agents that they express all the less as they are increasingly at grips with them in the

为什么变得贫穷，为什么存在富 ⼈？—形成了投资的客体，⽗⺟在其中仅只扮演特殊的⽣产和反⽣产的代理的⾓⾊， 总是和他们更少表达的代理扭打在⼀起，因为在孩⼦的天堂或地狱中，他们更加认真 地对待他们。然后这个孩⼦说：为什么？Freud's Rat Man does not wait until he is a man to invest the rich woman and the poor woman who constitute the actual factor of his obsession.弗洛伊德的⿏⼈并没有等待，直到他是⼀个投资富有⼥⼈以及穷⼥⼈男⼈， 她们是他的强迫症的形成实际因素。For inadmissible reasons, the existence of an infantile heaven and hell of the child. And the child says: Why?

sexuality is denied; but for hardly more admissible reasons, this sexuality is reduced to desiring mommy and wanting the place of the father. The Freudian blackmail is

this: either you recognize the Oedipal character of infantile sexuality, or you abandon all positions of sexuality

。因为不被接受的原因，幼⼉性欲的存在被否定；但是因为没有更 多被接受的理由，这种性欲被简化为渴望⺟亲并且想要占据⽗亲的位置。弗洛伊德的 敲诈正在于此：你既没有认识幼⼉性欲的俄狄浦斯特性，也没有放弃所有的性别位 置。 And yet, not even in the shadow of a transcendent phallus are the unconscious effects of a "signified" established throughout the determinations of a social field;

然⽽，甚⾄不在超验 的阴影之中，菲勒斯是建⽴在全部社会场域的规定之上的“所指” 的⽆意识效果。on

the contrary, it is the libidinal investment of these determinations that situates their particular use in desiring-production, and the comparative operation of this production with social production, whence derive the state of desire and its repression, the distribution of the agents, and the degree

相反，正是这些规定的⾥⽐多投资使它们的特殊⽤途位于 欲望⽣产，以及这种具有社会⽣产的⽣产的⽐较操作中，从那⾥获得欲望的状态及其 压抑，代理的分配，以及性欲的俄狄浦斯化的程度。Lacan explains well how, in terms of oedipalization of sexuality.

of the crises and the ruptures (coupures) within science, there is a drama for the scientist that at times goes as far as madness, and that "would have no way of including itself in the Oedipal apparatus, unless by calling it into question" by way of a consequence.

拉康很好地 解释了如何，根据内在于科学的危机和破裂，存在偶尔⾛的如此之远以⾄于发疯了的 科学家的戏剧，⽽且通过推论的⽅式“觉没有办法将他⾃⼰包含在俄狄浦斯装置内，除 ⾮通过将它置于到疑问中”。44 In this sense every child is a little scientist, a little Cantor.* 在这个意义上，每个孩⼦都是⼩科学家，⼀个⼩康托尔。Go back through the course of the ages, you will never find a child caught in a familial order that is autonomous, expressive, or signifying.回到往昔，你永远不会发现⼉童陷⼊⾃治的，表达的，或表意的家庭秩序 之中。Even the nursing child, in his games as in his feedings, his chains, and his meditations, is already caught up in an immediate desiring-production where the parents play the role of partial objects, witnesses, reporters, and agents, in a process that outflanks them

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on all sides, and places desire in an immediate relationship with a historical and social reality.

甚⾄婴⼉，在他的游戏中就像在它的感觉、他的锁链和他的沉思中，早已经进⼊直接 的欲望⽣产，⽗⺟在发挥部分客体的作⽤，⻅证者，报告者和代理，处于在各处包抄 他们的过程中，⽽且将欲望置于与历史和社会现实的直接关系中。It is true that nothing is pre-oedipal, and that we must take Oedipus back to the earliest age, but within the order of a repression of the unconscious.确实，没有什么是前俄狄浦斯的，⽽且我们必须将俄狄 浦斯带回最早的时期， 但是在于⽆意识的压抑秩序之内。It is equally true that everything within the order of production is anoedipal, and that there are non-oedipal,

anoedipal currents that begin as early as Oedipus and continue just as long, with another rhythm, in a different mode of operation, in another dimension, with other uses of syntheses that feed the autoproduction of the unconscious—the unconscious-as-orphan, the playful unconscious, the meditative and social unconscious.

所有内在于⽣产的秩序都是反俄狄浦 斯的，⽽且存在着⾮俄狄浦斯，反俄狄浦斯的流与俄狄浦斯同样早开始，持续同样 久，具有另⼀种韵律，以⼀种不同的操作模式，处于另⼀种维度中，伴随着其它的综 合⽤途，这种综合⽤途喂养了⽆意识，作为孤⼉的⽆意识，嬉戏的⽆意识，沉思的和 社会的⽆意识的⾃动⽣产。 The Oedipal operation consists in establishing a constellation of biunivocal relations between the agents of social production, reproduction, and antiproduction on the one hand, and the agents of the so-called natural reproduction of the family on the other.

这种俄狄浦斯操作⼀ ⽅⾯存在于建⽴社会⽣产的代理、再⽣产和反⽣产的⼀对⼀关系星丛中， 另⼀⽅⾯存 在于存在于所谓的家庭的⾃然再⽣产的代理中。This operation is called an application. It is as if a tablecloth were being folded, as if its 4 (+n) corners were reduced to 3 (+1, to designate the transcendent factor performing the operation). 这种操作被称为⼀种运⽤。就 像桌布被折叠，好像它的四只⾓（+n）减少为三只⾓（+1，去指出执⾏这种操作的超 验因素）。From that moment it is a foregone conclusion that the collective agents will be interpreted as derivatives of, or substitutes for, parental figures, in a system of equivalence that rediscovers everywhere the father, the mother, and the ego.从那时起，集体性的代理必 然会被解释⽗⺟形象的衍⽣物或替代物，在到处都重新发现⽗亲，⺟亲和⾃我的等值 系统中。 (And one merely pushes the difficulty into the background when one considers the system as a whole and then makes it depend on the transcendent term, the phallus). （⽽且⼈ 们将困境置⼊背景，当他把系统视为整体，然后使它依赖超验的术语，菲勒斯。） There we have a faulty use of the conjunctive synthesis, leading to the statement, "So it was your father, so it was your mother . . ." It is not at all surprising that only afterward is it discovered that all of this was the father and the mother, since this is assumed to be the case from the beginning, but is subsequently forgotten-repressed, though still subject to a later

在那⾥，我们误⽤了连接综合，导 致这种陈述， 因此它是你的爸爸，它是你的妈妈 ⼀点都不奇怪，随后被发现的 都是爸爸和妈妈，因为从⼀开始情况就被假定为如此，但是随后被遗忘和压抑了，尽 rediscovery in relation to more recent developments.* “ ……”

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管依然从属于与最近的发展有关的新近发现。Whence the magical formula that characterizes biunivocalization—the flattening of the polyvocal real in favor of a symbolic relationship between two articulations:描述⼀对⼀化神奇的公式源于何处—真实有声的整 平有利于两种表达之间的象征关系：so that is what this meant. Everything is made to begin with Oedipus, by means of explanation, with all the more certainty as one has reduced everything to Oedipus by means of application.因此那就是这个意思。⼀切都从俄狄浦斯 开始，通过解释，更加具有确定性，因为通过运⽤⼈们已经将⼀切简化为俄狄浦斯。 Only in appearance is Oedipus a beginning, either as a historical or prehistorical origin, or as a structural foundation. In reality it is a completely ideological beginning, for the sake of ideology.

只在表⾯上，俄狄浦斯是开端，作为历史的或前历史的起源，或作为结构的 基础。 实际上，它是⼀种彻底的意识形态的开端，由于意识形态。Oedipus is always and solely an aggregate of destination fabricated to meet the requirements of an aggregate of departure constituted by a social formation.俄狄浦斯总是⽽是仅是终点的集合，它被装配 成符合由社会形态构成的开端的集合的要求。 It can be applied to everything, in that the agents and relations of social production, and the libidinal investments corresponding to them, are made to conform to the figures of familial reproduction. 它能被作⽤于任何事 物，因为社会⽣产的关系和代理，⽽且⼒⽐多的投资与它们相符，被改造的符合于家 庭⽣产的形象。In the aggregate of departure there is the social formation, or rather the social formations: 在开端的集合中，存在着社会的构成，确切地说社会的形态。the races, the classes, the continents, the peoples, the kingdoms, the sovereignties; Joan of Arc and the Great Mongol, Luther and the Aztec Serpent. In the aggregate of destination, there

。种族，阶级，⼤陆，⼈⺠，国王，主权国家；圣 ⼥贞德与伟⼤的蒙古⼈，卢瑟和阿芝特克⼈的毒蛇。在终点的集合⾥，只剩下爸爸， 妈咪和我。 remains only daddy, mommy, and me

Thus it must be said of Oedipus as well as of desiring -production: it is at the end, not at the

因此俄狄浦斯和欲望⽣产必定可以说： 它处 于终点，⽽不是开端。但根本不是以同样的⽅式。We have seen that desiring-production was the limit of social production, always thwarted in the capitalist formation: the body without organs at the edge of the deterritorialized socius, the desert at the gates of the city.我 们已经看到欲望⽣产是社会⽣产的界线，总是在资本主义社会形态中被挫败： ⽆器官 的⾝体处于解域的社会场域的边缘，荒漠就在城堡的门⼝。But it is urgent, it is essential that the limit be displaced, rendered inoffensive, and that it pass or seem to pass into the social formation itself.不过界线被替换，变得⽆害，⽽且它变化并且转变成社会形态 本⾝，这是是紧迫⽽必要的。Schizophrenia or desiring-production is the boundary between the molar organization and the molecular multiplicity of desire; 精神分裂或欲望⽣ 产是克分⼦组织与欲望的分⼦多样性之间的分界线；this limit of deterritorialization must now pass into the interior of the molar organization, and it must be applied to a factitious and subjugated territoriality.这种解域的界线现在必然转变为克分⼦的组织的本质，⽽且它 beginning. But not at all in the same fashion.

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必然被运⽤于⼈⼯的或被征服的领⼟。We are now able to surmise what Oedipus signifies: it displaces the limit, it internalizes the limit. Rather a society of neurotics than one successful schizophrenic who has not been made autistic. 我们现在能够猜测俄狄浦斯的含 义：它转移界线，它使界线内在化。不是神经症的社团⽽是⼀个成功的精神分裂者没 有变成孤独者。Oedipus, the incomparable instrument of gregariousness, is the ultimate private and subjugated territoriality of European man. (Moreover the displaced, exorcised limit or border shifts to the interior of Oedipus, between its two poles.)俄狄浦斯，这种⽆以 伦⽐的群体性⼯具，是最终私⼈的和被征服的欧洲男⼈的领⼟。（⽽且被转移动，被 祛除的界线或边界最终进⼊俄狄浦斯的内部，处于它的两极之间。） One word here on the disgrace of psychoanalysis in history and politics. The procedure is

⼀句话概括精神 分析在历史和政治中的不光彩。过程是众所周知的：两种形象注定要消失：伟⼈和群 众。One then claims to make history with these two entities, these two puppets, the Great Crustacean and the Crazy Invertebrate. Oedipus is placed at the beginning. On the one side there is the great man defined oedipally: ⼀个⼈然后宣称使得历史具有这两种实体，这两 种⽊偶，伟⼤的界壳⾍动物和狂热的⽆脊椎动物。在这⼀⽅⾯，伟⼈被俄狄浦斯地定 义：so he killed the father, in a murder without end, either to annihilate him and identify well known: two figures are made to appear, the Great Man and the Crowd.

with the mother, or to internalize him, to take his place or reach a reconciliation

(with a host of variations in detail that correspond to neurotic, psychotic, perverse, or "normal" solutions, that is to say solutions of sublimation).

因此他谋杀了⽗亲，处于⽆尽 的谋杀中，要么消灭他然后认同⺟亲，要么将他内在化，去获得他的地位或达成和 解。（具有许多细节上的变化，它符合神经症，精神病，倒错者，或“正常的”解决， 也就是说升华的解决⽅式）。In any case the great man is already great because, for good or for evil, he has found a certain original solution to the Oedipal conflict. ⽆论如何，伟⼈ 已然是伟⼤的，⽆论善恶，他已经找到了俄狄浦斯冲突的独特解决⽅案。Hitler annihilates the father and unleashes in him the forces of the Bad Mother; Luther internalizes the father and reaches a compromise with the superego. 希特勒消灭了⺟亲然后释放了他⾝ 上邪恶⺟亲的⼒量；卢瑟将⽗亲内在化并且与超我达成妥协。On the other side there is the crowd, also defined oedipally, by means of parental images of a second order, this time collective;另⼀⽅⾯，存在着群众，同样被俄狄浦斯地定义， 通过⼆级的⽗⺟形象，这 种集体主义的时代。the encounter can therefore take place between Luther and the sixteenth-century Christians, or between Hitler and the German people, with corresponding elements that do not necessarily imply identity: Hitler plays the role of father through "homosexual transfusion" and in relation to the female crowd;

这种邂逅因此能够发⽣于卢 瑟和⼗六世纪的基督徒之间，或发⽣于希特勒和德国⼈之间，由于并不必然暗⽰⾝份 的⼀致元素：希特勒通过“同性恋的倾注”并且波及⼥性群众⽽发挥⽗亲的作⽤。Luther plays the role of woman in relation to the God of the Christians. Naturally, to ensure against the historian's justified anger, the psychoanalyst specifies that he is concerned only with a

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certain causal order, that one must take "other" causes into account, but that he alone cannot do everything.

卢瑟扮演与基督徒的上帝有关的⼥性⾓⾊。⾃然，为了确保反对历史学 家的正当愤怒，精神分析师指出，他只与某种因果秩序相关，⼈们必须重视“另⼀ 个”原因，但是他只是什么都做不了。Besides, he deals just enough with other causes so

as to give us a foretaste: he takes into account the institutions of a particular period (from the sixteenth-century Church to twentieth-century capitalist power), if only to see in them parental images of yet another order, associating the father and the mother, who will then be

此 外，他只是充分地处理另外⼀种起因，以便给我们预⽰，他重视特殊时代的机构（从 ⼗六世纪的教会到⼆⼗世纪的资本主义权⼒），如果只是为了在其中看到另⼀种秩序 的⽗⺟形象，将⽗亲和⺟亲联结在⼀起，他们将会分解或者在伟⼈与群众的⾏动中重 组。It hardly matters whether the tone of these books is orthodox Freudian,culturalist, or Jungian.它⼏乎与弗洛伊德主义或荣格主义的正统书籍的语调没有关系。 dissociated and otherwise regrouped within the action of the great man and the crowd.

Books like those are nauseating. Let's not dismiss them by saying that they belong to the

像这样 的这些书是令⼈恶⼼的。让我们不要忽视它们，说它们属于精神分析的遥远过去：类 似的书——它们中的许多——在今天依然被书写。Let's not say that it is merely a question of a careless use of Oedipus: what other use could be made of Oedipus? Nor is it a case of an ambiguous dimension of "applied psychoanalysis"; 让我们不要说，它仅仅是俄 狄浦斯的随意使⽤的问题：俄狄浦斯能够制造什么其它的⽤途？它也不是“应⽤的精神 分析”的暧昧维度的例⼦。for all Oedipus—Oedipus in and of itself—is already an application, in the strictest sense of the word. 对于所有的俄狄浦斯——俄狄浦斯就其本⾝ ⽽⾔——已然是应⽤，在这个单词的最严格意义上来说。And when the best distant past of psychoanalysis: similar books—a lot of them—are still written today.

psychoanalysts forbid themselves historico-political applications, we can't say things are much better, since the analysts retreat to the rock of castration presented as the locus of an

当最好的精神分析师不让⾃⼰使⽤历史—政治的运 ⽤，我们不能说事情变得更好了，因为分析师撤退到阉割之⽯，其表现为“站不住脚的 真理”，不可化简的轨迹。they closet themselves in a phallocentrism that leads them to "untenable truth" that is irreducible:

think of the analytic activity as always having to evolve within a familial microcosm, and they continue to treat the libido's direct investments of the social field as simple imaginary dependencies on Oedipus, where it becomes necessary to denounce "a fusional dream," "a fantasy of a-return-to-Oneness."

他们把⾃⼰藏在使他们把分析活动看作总是必须在家庭 的微观世界⾥发展的菲勒斯中⼼主义中，⽽且他们继续把⼒⽐多的社会场域的直接投 资视为单纯虚构的对俄狄浦斯的依赖，在那⾥，有必要回到“融合的梦想”，“回到统⼀ 的幻想。”"Castration," they say, "is what separates us from politics, is what makes for our originality as analysts—we who do not forget that society too is triangular and symbolic!"“阉 割”，他们说，“是将我们与政治分离的东⻄，是为⾝为分析师的我们的独创性⽽制造 的东⻄，我们没有忘记社会同样是三⾓的和象征的！” 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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If it is true that Oedipus is obtained by reduction or application, it presupposes in itself a certain kind of libidinal investment of the social field, of the production and the formation of

如果真的是通过缩减或运⽤获得，它预设某种特定的社会场域和⽣产的⼒⽐ 多的投资以及这个场域的形态。There is no more an individual Oedipus than there is an this field.

individual fantasy. Oedipus is a means of integration into the group, in both the adaptive form of its own reproduction that makes it pass from one generation to the next, and in its unadapted neurotic stases that block desire at prearranged impasses.

不存在个⼈的俄狄浦斯 和个⼈的幻想。俄狄浦斯是进⼊团体的融合⼿段，既在使它代代相传的它⾃⼰的再⽣ 产的适当形式内，⼜处于将欲望阻塞于预先安排的僵局的它的不适应的神经症停滞 中。Oedipus also flourishes in subjugated groups, where an established order is invested through the group's own repressive forms. And it is not the forms of the subjugated group that depend on Oedipal projections and identifications, but the reverse:俄狄浦斯同样在被征 服的团体中繁荣，在那⾥，通过团体⾃⾝的压抑形式，某种已建⽴的秩序被投注。 并 且被征服团体的形式并⾮取决于俄狄浦斯的投射和认同，⽽是相反：it is Oedipal applications that depend on the determinations of the subjugated group as an aggregate of departure and on their libidinal investment (from the age of thirteen I've worked hard, rising

正是俄狄浦斯应⽤ 依赖作为开端集合的被征服团体的决⼼并且依赖他们的⼒⽐多投资（从⼗三岁起，我 努⼒⼯作，沿着社会阶梯攀爬，得到晋升，成为剥削阶级的⼀员）。There is therefore on the social ladder, getting promotions, being a part of the exploiters).

a segregative use of the conjunctive syntheses of the unconscious, a use that does not coincide with divisions between classes, although it is an incomparable weapon in the service

因此存⽆意识的连接综合的分离⽤途，⼀种并不与阶级划分⼀致 的⽤途，但是它是为主导阶级服务的⼀种⽆以伦⽐的武器。it is this use that brings of a dominating class:

about the feeling of "indeed being one of us," of being part of a superior race threatened by enemies from outside. Thus the Little White pioneers' son, the Irish Protestant

。 正是这种⽤途引发 确实成为我们⼀员 的感觉以及成为被外部敌⼈威胁的⾼等种族的 ⼀部分的感觉。因此利特尔.怀特先锋的⼉⼦，纪念他祖先胜利的爱尔兰新教徒，这个 属于主⼈种族的法⻄斯分⼦。 who commemorates the victory of his ancestors, the fascist who belongs to the master race “ ”

Oedipus depends on this sort of nationalistic, religious, racist sentiment, and not the reverse: it is not the

俄狄浦斯依赖这种⺠族主义，宗教和法⻄斯主义的情绪，⽽不是相反： father who is projected onto the boss, but the

boss who is applied to the father, either in order to tell us "you will not surpass

并不是⽗亲投射到⽼板⾝ 上，⽽是⽼板应⽤于⽗亲，要么是为了告诉我们 你不会超越你⽗亲，”要么为了告诉 我们“你将越过他找到我们的祖先。”Lacan has demonstrated in a profound way the link your father," or "you will surpass him to find our forefathers." “

between Oedipus and segregation. Not, however, in the sense where segregation would be a

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拉 康已经以⼀种深刻的⽅式揭⽰了俄狄浦斯与隔离的联系。然⽽，不是在这个意义上， 在那⾥隔离将会成为俄狄浦斯的结果，处于兄弟互助的社会下⾯，⼀旦⽗亲死了。On consequence of Oedipus, subjacent to the fraternity of the brothers once the father is dead.

the contrary, the segregative use is a precondition of Oedipus, to the extent that the social field is not reduced to the familial tie except by presupposing an enormous archaism, an incarnation of the race in person or in spirit: yes, I am one of you.

相反，分离的⽤途是俄狄浦斯的前提条件，到达这种程度，社会场域不再被还原为家 庭扭结，除⾮通过预设巨⼤的过时之物，⼀种⼈或精神上的种族化⾝：是的，我是你 们中的⼀员。 It is not a question of ideology. There is an unconscious libidinal investment of the social field that coexists, but does not necessarily coincide, with the preconscious investments, or with what the preconscious investments "ought to

这不是意识形态的问题。存在⼀种社会场域的⽆意识⼒⽐多投资，它与前意识的 投资，或与前意识的投资“应该”共存，但并不必然⼀致。That is why, when subjects, be."

individuals, or groups act manifestly counter to their class interests—when they rally to the

interests and ideals of a class that their own objective situation should lead them to combat— it is not enough to say:

那是为什么，当主体，个⼈，或团体的⾏动明显与他们的阶级利 益相悖——当他们为了利益和阶级理念⽽⾏动，他们的客观处境可能使他们战⽃—— 这样说是不充分的：they were fooled, the masses have been fooled. 他们被愚弄了，⼤众 已经被欺骗了。It is not an ideological problem, a problem of failing to recognize, or of being subject to, an illusion. It is a problem of desire, and desire is part of the infrastructure. 根本不是意识形态的问题，⼀种陷⼊认同的问题，或屈从于幻想的问题。它是欲望的 问题，⽽且欲望是根基的⼀部分。Preconscious investments are made, or should be made, according to the interests of the opposing classes. But unconscious investments are made

according to positions of desire and uses of synthesis, very different from the interests of the subject, individual or collective, who desires.

前意识已经被投资，或应当被投资，根据对 ⽴阶级的利益。但是⽆意识被投资，根据欲望的处境和综合的⽤途，完全不同于主 体，个体或集体——这些欲望着的⼈——的利益。 These investments of an unconscious nature can ensure the general submission to a dominant class by making cuts (coupures) and segregations pass over into a social field, insofar as it is

这些⽆意识类型的投资可以确保对 主导阶级的普遍屈从，通过制造贯穿社会场域的切⼝和隔离，只要它实际上被欲望投 资，⽽不再被利益投资。 A form of social production and reproduction, along with its economic and financial mechanisms, its political formations, and so on, can be desired as such, in whole or in part, independently of the interests of the desiring-subject. ⼀种社会⽣ 产与再⽣产的形式，遵循它的经济和⾦融机制，它的政治形态等等，整个地或部分 地，与欲望—主体的利益⽆关。It was not by means of a metaphor, even a paternal effectively invested by desire and no longer by interests.

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并不是通过隐喻，甚⾄也不是 通过⽗⺟的隐喻，希特勒才能性欲地激励法⻄斯主义者。It is not by means of a metaphor that a banking or stock-market transaction, a claim, a coupon, a credit, is able to arouse people who are not necessarily bankers. 并不是通过⽐喻的⼿段，银⾏或股票市场 的交易，索赔，票息或信⽤才能够激励并⾮必然就是银⾏家的⼈。And what about the effects of money that grows, money that produces more money? 不断增加的⾦钱的影响， ⽣产更多⾦钱的⾦钱⼜如何？There are socioeconomic "complexes" that are also veritable complexes of the unconscious, and that communicate a voluptuous wave from the top to the bottom of their hierarchy (the military-industrial complex). 存在着同样是名副其实的⽆意 识复合体的社会经济复合体，它将纵欲的浪潮从等级制度的顶端传递到等级制度的底 部（军⼯复合体）。And ideology, Oedipus, and the phallus have nothing to do with this, because they depend on it rather than being its impetus. ⽽意识形态，俄狄浦斯以及菲勒斯 跟这毫⽆关系，因为他们依赖它⽽不是作为它的动⼒。For it is a matter of flows, of stocks, of breaks in and fluctuations of flows;因为它是流的问题，股票的问题， 流的中断 和流的起伏的问题。desire is present wherever something flows and runs, carrying along with it interested subjects—but also drunken or slumbering subjects—toward lethal destinations.欲望现在是⼀些到处流动和奔跑的东⻄，顺着它将利益主体——同样包括 沉醉或⿇⽊的主体——带向死亡的终点。 metaphor, that Hitler was able to sexually arouse the fascists.

Hence the goal of schizoanalysis: to analyze the specific nature of the libidinal investments in the economic and political spheres, and thereby to show how, in the subject who desires, desire can be made to desire its own repression—whence the role of the death instinct in the

因此，精神分裂分析的⽬标是：去分析经济 和政治领域中的⼒⽐多投资的具体特性，从⽽去展⽰，在欲望着的主体⾝上，欲望如 何欲望它⾃⾝的压抑，循环中的死亡本能的作⽤从何处将欲望与社会领域相联结。All this happens, not in ideology, but well beneath it. 所有这些并不是在意识形态中，⽽且在 它的底部顺利地发⽣。An unconscious investment of a fascist or reactionary type can exist alongside a conscious revolutionary investment. 法⻄斯的或保守主义类型的⽆意识投资可 以存在于有意识的⾰命投资的⼀旁。Inversely, it can happen—rarely—that a revolutionary investment on the level of desire coexists with a reactionary investment conforming to a conscious interest. 相反地，可能会⼗分罕⻅地发⽣：欲望层次的⾰命性 投资与符合有意识的利益保守投资共存。In any case conscious and unconscious investments are not of the same type, even when they coincide or are superimposed on each other. ⽆论如何，有意识的和⽆意识的投资不具有相同类型，甚⾄当它们⼀致或互相重 叠时。We define the reactionary unconscious investment as the investment that conforms to circuit connecting desire to the social sphere.

the interest of the dominant class, but operates on its own account, according to the terms of desire, through the segregative use of the conjunctive syntheses from which Oedipus is derived: I am of the superior race.

我们把保守的意识投资定义为符合主导阶级的利益的

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投资，通过俄狄浦斯源于其中的连接综合的分离⽤途：我属于⾼等种族。The

revolutionary unconscious investment is such that desire, still in its own mode, cuts across the interest of the dominated, exploited classes, and causes flows to move that are capable of breaking apart both the segregations and their Oedipal applications—flows capable of hallucinating history, of reanimating the races in delirium, of setting continents ablaze. No, I am not of your kind, I am the outsider and the deterritorialized, "I am of a race inferior for all

⾰命的⽆意识投资是这种欲望，依然以⾃⾝的模式， 横切主导阶级和剥削阶级的利益，并且使流流动，以⾄于能够分裂这种分离，并且分 裂他们的俄狄浦斯应⽤——流能够在幻觉中经历历史，能够在谵妄中激活种群，能够 建⽴闪耀的⼤陆。不，我不属于你们的种类，我是局外⼈和解域者，“我永远属于低等 种族……我是⼀只野兽，⼀个⿊⼈。” eternity. ... I am a beast, a Negro,"

There again it is a question of an intense potential for investment and counterinvestment in the unconscious. Oedipus disintegrates because its very conditions have disintegrated.

⼜⼀ 次，在⽆意识中存在着强度潜能的投资与反投资的问题。俄狄浦斯⽡解了，因为它的 条件已经被⽡解了。The nomadic and polyvocal use of the conjunctive syntheses is in opposition to the segregative and biunivocal use. Delirium has something like two poles, racist and racial, paranoiac-segregative and schizonomadic. 游牧的和聚合声乐的连接综合 ⽤途与分离的和⼀对⼀的⽤途相对⽴。谵妄具有像两极⼀样的东⻄，种族的和⼈种 的，偏执狂—分离的和精神分裂游牧的。And between the two, ever so many subtle, uncertain shiftings where the unconscious itself oscillates between its reactionary charge and its revolutionary potential.⽽且介于两者之间，永远有如此众多细微的，不确定的位 移，在那⾥⽆意识⾃⾝在它的保守负载和它的⾰命的潜能之间震荡。Even Schreber

finds himself to be the Great Mongol when he breaks through the Aryan segregation. Whence the ambiguity in the texts of great authors, when they develop the theme of races, as rich in

甚⾄史瑞伯在突破雅利安的隔离时发现他⾃⼰变成了伟⼤的 蒙古⼈。因此伟⼤作家⽂本中的模糊，当他们发现种族的主题时，如同命运本⾝⼀样 富有模糊性。Here schizoanalysis must unravel the thread For reading a text is never a scholarly exercise in search of what is signified, still less a highly textual exercise in search of a signifier. 此时，精神分裂分析⼀定要解开线索，因为阅读⽂本从来不是探寻所指的 学院练习，更不⽤说是⼀种寻找能指的⾼度⽂本练习。Rather it is a productive use of ambiguity as destiny itself.

the literary machine, a montage of desiring—machines, a schizoid exercise that extracts from the text its revolutionary force. The exclamation "So it's . . . !", or the meditation of Igitur on race, in an essential relationship with madness.

相反，它是⼀种⽂学机器的⽣产性的⽤ 途，⼀种欲望机器的蒙太奇，⼀种从⽂本中抽取⾰命⼒量的精神分裂运动。这种惊 呼“所以它是……”，这种对种群的所以的冥想，处于与疯狂的完美关系中。 三种综合的概述 A Recapitulation of the Three Syntheses 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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Stupefying Oedipus, inexhaustible and ever present. We are told that the father died "over a period of thousands of years" (well, well!) and that the "internalization" corresponding to the paternal image was produced during the Paleolithic right up until the start of the Neolithic,

令⼈昏沉的俄 狄浦斯，⽆穷⽆尽，永远在场。我们得知⽗亲已经死了“超过千年”（好吧，好吧！） ⽽且符合⽗亲形象的“内在化”是在旧⽯器时代直到新⽯器时代的开端这段时期内被⽣ 产出来的，“⼤概在⼋千年前”，⼀个⼈历史地分析，但是另⼀个没有。But honestly, as "approximately 8,000 years ago."*3 One analyzes historically or one doesn't.

to the death of the father, news doesn't travel very fast: it would be a mistake to embark

Nietzsche on that particular voyage through history. For Nietzsche is not the kind to ruminate over the death of the father, and spend all his Paleolithic period internalizing him.

但是诚实 地讲，关于⽗亲之死，消息传的并不快：使尼采从事穿过历史的旅⾏将会是个错误。 因为尼采不是那种反复思考⽗亲之死的⼈，⽽且花费他所有的旧⽯器时代将他内化。

On the contrary, Nietzsche is exceedingly tired of all these stories revolving around the death of the father, the death of God, and wants to put an end to the interminable discourses of this nature, discourses already in vogue in his Hegelian epoch.

相反，尼采极其厌倦所有绕着⽗ 亲之死，上帝之死的故事，⽽且想终结这种性质的⽆⽌境论述，这种已经在⿊格尔时 代流⾏的论述。Alas, he was wrong, the discourses have continued. But Nietzsche wanted us finally to pass on to serious things. He gives us twelve or thirteen versions of the death of God, for good measure and to be done with it, so as to render the event comical. 唉，他错 了，这种论述仍然在继续。但是尼采希望我们最终过渡到严肃的事情上。他给我们提 供⼗⼆三种版本的上帝之死，作为额外增补并且与它⼀⼑两断，以致使事件成为喜剧 的。And he explains that strictly speaking this event has no importance whatever, that it merely concerns the latest Pope: God dead or not dead, the father dead or not dead, it amounts to the same thing, since the same psychic repression (refoulement) and the same

social repression {repression) continue unabated, here in the name of God or a living father, there in the name of man or the dead father.

⽽且他解释道：严格来说，这个事件⼀点都不 重要，它仅只跟教皇有关：上帝死没死，⽗亲死没死，它们是⼀回事，因为相同的精 神压抑和相同的社会压抑并未减弱，在这⾥以上帝或活着的⽗亲的名义，在那⾥以⼈ 或死去的⽗亲的名义。 Nietzsche says that what is important is not the news that God is dead, but the time this news takes to bear fruit.

尼采说重要的不是上帝死了的消息，⽽是这次这个消息要结出果实。 Here the psychoanalyst perks up his ears, believing he has heard a familiar chord: it is well known that the unconscious takes a lot of time to digest a bit of news; 此时精神分析师竖起 他的⽿朵，相信他已经听到⼀种家庭和弦：众所周知，⽆意识花费⼤量时间消化⼀点 消息。one can even quote some texts of Freud on the unconscious being ignorant of time, conserving its objects like an Egyptian tomb.⼈们甚⾄可以引⽤⼀些关于对时间⼀⽆所知 的⽆意识的弗洛伊德的⽂本，⽆意识就像埃及陵墓⼀样保存着它的客体。But that is not at all what Nietzsche is saying: he does not mean that the death of God spends a long

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但那根本不是尼采所说的：他并没有说上帝之 死花费了很⻓时间在⽆意识中艰难⾏⾛。He means that what takes so long in coming to consciousness is the news that the death of God makes no difference to the unconscious.他的 意思是，花费这么⻓时间才进⼊意识的是上帝之死对⽆意识毫⽆影响的消息。The time plodding around in the unconscious.

fruits of this

news are not the consequences brought about by the death of God, but this other news that the death of God is of no consequence.

这个消息的果实不是由上帝之死带来的结果，⽽ 是另外⼀个消息，上帝之死毫⽆结果。In other terms: that God and the father never existed (or if they did, it was so long ago, perhaps during the Paleolithic).All they did was kill a dead man, from time immemorial. 换句话说：上帝和⽗亲从未存在过（或假如他们存 在过，只是很早以前，或许在旧⽯器时代） 。从远古时期，他们所做的全部就是杀了 ⼀个死⼈）The fruits of the news of the death of God do away with the flower of His death as well as the bud of His life.上帝之死的消息的果实废弃了他死亡的花朵以及他⽣命的 花蕾。For, alive or dead, it is still a question of belief: the element of belief has not been abandoned. 因为，活着还是死去，这依然只是信仰的问题：信仰的元素从未被放弃。 The announcement of the father's death constitutes a last belief, "a belief by virtue of nonbelief" about which Nietzsche says: "This violence always manifests the need for a belief,

。⽗亲之死的宣告构成了⼀种最终的信 仰， ⼀种⾮信仰的信仰 ，关于它尼采说了这些话：“这种暴⼒总是表明对信仰的需 要，对⽀撑的需要，对结构的需要”。俄狄浦斯作为结构。 for a prop, for a structure." Oedipus-as-structure “ ”

Engels paid homage to the genius of Bachofen, for having recognized in myth the figures of a

恩格斯向巴霍芬的天才 表⽰敬意，因为已经在神话中认识到⺟亲和⽗亲的法律形象，他们的奋⽃和他们的关 系 。But Engels slips in a reproach that changes everything: it really seems as if Bachofen believes all this, that he believes in myths, in the Furies, Apollo, and Athena.47但是恩格斯 滑⼊改变⼀切的责备：看起来巴霍芬真的信仰这⼀切，信仰神话，信仰复仇⼥神，阿 波罗和雅典娜。 The same reproach applies even better to psychoanalysts: it would seem that they believe in all of this—in myth, in Oedipus and castration.相同的指责甚⾄更适合 精神分析师：看起来他们似乎信仰所有这⼀切—— 信仰神话，信仰俄狄浦斯和阉割。 They reply: the question is not one of knowing whether we believe in this, but whether or not the unconscious itself believes in it. 他们辩解说：问题不是知道我们是否信仰这个，⽽是 ⽆意识⾃⾝是否信仰它。But what is this unconscious when reduced to the state of belief? maternal and a paternal law, their struggles and their relationships.

Who injects it with belief? Psychoanalysis cannot become a rigorous discipline unless it

accepts putting belief in parentheses, which is to say a materialist reduction of Oedipus as an ideological form.

但是当它被还原为信仰的状态时这种⽆意识是什么？谁把信仰添加到 它上⾯？精神分析⽆法成为⼀门严格的科学，除⾮它接受将信仰置⼊括号中，也就是 说作为意识形态的形式的唯物主义还原。It is not a matter of saying that Oedipus is a false belief, but rather that belief is necessarily something false that diverts and suffocates

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这不是说俄狄浦斯是虚假信仰的问题，⽽⽏宁说信仰必然是转移并 窒息有效⽣产的某种虚假的东⻄。That is why seers are the least believing of men. When effective production.

we relate desire to Oedipus, we are condemned to ignore the productive nature of desire: we

condemn desire to vague dreams or imaginations that are merely conscious expressions of it;

这就是为什么先知最少信仰⼈类。当我们把欲望与俄狄浦斯联系起来，我们注定会忽 视欲望的⽣产特性：我们迫使欲望处于仅只是欲望的有意识表达的模糊梦境或想象 中。we relate it to independent existences—the father, the mother, the begetters—that do not yet comprise their elements as internal elements of desire.我们将它与独⽴的存在联系起来 ——⽗亲，⺟亲，⽣⽗——这还不包含作为欲望的内在要素的它们的成分。 The question of the father is like that of God: born of an abstraction, it assumes the link to be

already broken between man and nature, man and the world, so that man must be produced as man by something exterior to nature and to man.

⽗亲的问题就像上帝的问题 ：源于抽象 概念，它假定⼈与⾃然，⼈与世界之间的连接已经被打断，所以⼈类必须被作为⼈被 ⽣产出来，根据某种外在于⾃然和⼈类的东⻄。On this point Nietzsche makes a remark completely akin to those of Marx or Engels: "We now laugh when we find 'Man and World'

placed beside one another, separated by the sublime presumption of the little word 'and.' "48 “ “

在这个意义上，尼采做了⼀个完全类似于⻢克思与恩格斯的评论： 当我们发现 ⼈与 世界”彼此相邻，被“与”这个⼩词的崇⾼的专横分开。” Coextensiveness is another matter entirely, the coextension of man and nature;同等延伸完全 是另⼀回事， 是⼈与⾃然的扩张。a circular movement by which the unconscious, always remaining subject, produces and reproduces itself. 通过循环运动，⽆意识总是剩余的主 体，⽣产并且再⽣产⾃⾝。The unconscious does not follow the paths of a generation progressing (or regressing) from one body to another: your father, your father's father, and so on. ⽆意识并不遵循世代的道路发展（或倒退），从⼀具⾝体到另⼀具⾝体：你的⽗ 亲，你⽗亲的⽗亲，诸如此类。The organized body is the object of reproduction by generation; it is not its subject. The sole subject of reproduction is the unconscious itself, which holds to the circular form of production. 有组织的⾝体是世代再⽣产的客体。它并 ⾮它的主体。再⽣产的唯⼀主体是⽆意识本⾝，其坚持⽣产的循环形式。Sexuality is not a means in the service of generation; rather, the generation of bodies is in the service of sexuality as an autoproduction of the unconscious. 性欲不是服务于世代的⼿段：相反，⾝ 体的世代是为作为⽆意识的⾃动⽣产的性欲服务的。Sexuality does not represent a premium for the ego, in exchange for its subordination to the process of generation; 性欲并 不代表⾃我的溢价，以换取它的对⽣殖过程的从属。on the contrary, generation is the ego's solace, its prolongation, the passage from one body to another through which the unconscious does no more than reproduce itself in itself. 相反，世代是⾃我的慰藉，它的 延⻓，通过从⼀具⾝体到另⼀具⾝体的通道，⽆意识确实只是在⾃⾝中再⽣产⾃⾝。 Indeed, in this sense we must say the unconscious has always been an orphan—that is, it has engendered itself in the identity of nature and man, of the world and man. 确实，在这个意 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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义上，我们必须说⽆意识总已经是孤⼉——也就是说，它已经在⾃然与⼈类，世界与 ⼈类的同⼀中⽣产⾃⼰。The question of the father, the question of God, is what has become impossible, a matter of indifference, so true is it that to affirm or deny such a being

amounts to the same thing, or to live it or kill it: one and the same misconception (contresens) concerning the nature of the unconscious.

⽗亲的问题，上帝的问题，是已经变得不可能 的问题，⽆关紧要的问题，因此这是真的：肯定或否定这样⼀种存在是⼀回事，或者 体现它或者杀死它：对⽆意识特性的同⼀种误解。 But psychoanalysts are bent on producing man abstractly, that is to say ideologically, for culture. It is

但是精神分析师专注于为⽂化抽象地，也就是说在意识形态上⽣产⼈类。

Oedipus who produces man in this fashion, and who gives a structure to the false movement of infinite progression and regression: your father, and your father's father, a snowball gathering speed as it moves from Oedipus all the way to the

正是俄狄浦斯以这种⽅式⽣产⼈ 类，并且给⽆限的前进与后退的虚假运动以框架：你的⽗亲，你⽗亲的⽗亲，聚拢的 雪球加速，随着它从俄狄浦斯⼀路滚到原始部落的⽗亲，滚到上帝和旧⽯器时代。It is father of the primal horde, to God and the Paleolithic age.

Oedipus

who makes us man, for better or for worse, say those who would make fools of us all. The tone may vary, but the message remains basically the same: you will not escape Oedipus, your sole choice is between the

不管怎样，正是俄狄浦斯使得我们⼈类指 出这些⼈将会完全地愚弄我们。⼝⾳可能变化，但是信息基本上保持不变：你没法逃 离俄狄浦斯，你只能在“神经症的出路”和“⾮神经症的出路”之间⼆选⼀。The tone may "neurotic outlet" and the "nonneurotic outlet."

be that of

the scandalized psychoanalyst, the psychoanalyst-as-cop: those who do not bow to the imperialism of Oedipus are dangerous deviants, leftists

这种可能是愤慨的分析师—— 作为警察的精神分析师——的⼝⾳：这些不再屈从于俄狄浦斯帝国主义的⼈是危险的 反常者，应当让社会和警察的镇压接管左派分⼦。they talk too much and are lacking in anality (Dr. Gerard Mendel, Doctors Stephane). What kind of disquieting play on words is it that can make the analyst a promoter of anality? 他们谈论太多并且缺少肛门性欲（杰拉 德.孟德尔医⽣，史蒂芬医⽣）。能够使得分析师成为肛门性欲的激发者的是何种令⼈ 不安的⽂字游戏？Or there is the psychoanalyst-as-priest, the pious psychoanalyst who is who ought to be handed over to social and police repression;

forever chanting the incurable insufficiency of being: don't you see that Oedipus saves us from Oedipus, it is our agony but also our ecstasy,

或者存在作为牧师的分析 师，这个虔诚的精神分析师永远咏叹着主体不可治愈的匮乏：你难道没有看到俄狄浦 depending on whether we live it neurotically or live its structure;

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斯把我们从俄狄浦斯中拯救出来了，它虽然是我们的痛苦，但也是我们的狂喜，这取 决于我们神经症地经验它还是在它的结构中⽣活。it is the mother of the holy faith (J. M. Pohier).Or the technopsychoanalyst, the reform psychoanalyst obsessed with the triangle, who wraps the splendid gifts of civilization in Oedipus—identity, manic-depression, and liberty in an infinite progression:

它是圣洁信仰之⺟。或利⽤流⾏⾳乐技术的精神分析 师，痴迷于三⾓关系的改⾰⼼理分析师，他将⽂明的杰出礼物包裹在俄狄浦斯——⾝ 份，躁郁症——当中，并且将⾃由包裹在⽆限的发展当中。 "Through Oedipus the

individual learns to live the triangular situation, the token of his identity, and at the same time he discovers—sometimes in a depressive mode, sometimes in a mode of exaltation— his

通过俄狄浦斯，个 体学会经受三⾓的情境和他⾝份的象征，并且同时他发现了——有时以压抑的⽅式， 有时以欣喜的⽅——他的彻底疏离，他⽆可挽回的孤独，这种⾃由的代价。The basic fundamental alienation, his irremediable solitude, the price of his liberty.

structure of the Oedipal apparatus must not only be

generalized in time so as to account for all the triangular experiences of the child and his parents, it must be generalized in space to include those triangular relations other than the parent-child relations."4

俄狄浦斯装置的基本结构切不可只是最终被⼀般化，以便于解 释所有⼉童及其⽗⺟的三⾓经验，它必须在空间中被⼀般化，为了包含这些不同于⽗ ⺟—⼉童关系的三⾓关系。 The unconscious poses no problem of meaning, solely problems of use. The question posed by desire is not "What does it mean?" but rather "How does it work? " How do these machines, these desiring-machines, work—yours and mine? With what sort of breakdowns as a part of their functioning?

⽆意识并不提出意义的问题，惟独提出应⽤的问题。欲望提 出的问题不是“它要表达什么意思？”⽽是“它怎么运作？”这些机器，这些（你的和我 的）欲望机器如何运作？具有何种的中断作为它们功能的⼀部分？How do they pass from one body to another? How are they attached to the body without organs? What occurs when their mode of operation confronts the social machines? 它们如何从⼀具⾝体过渡到 另⼀具⾝体上？它们如何系于⽆器官的⾝体？当他们的运⾏⽅式与社会机器对峙时发 ⽣了什么？A tractable gear is greased, or on the contrary an infernal machine is made ready. What are the connections, what are the disjunctions, the conjunctions, what use is made of the syntheses? 驯良的⻮轮被点上润滑剂，或相反，地狱般的机器已经被制造。连接是 什么？分离是什么？联结是什么？综合组成了何种应⽤？It represents nothing, but it produces. It means nothing, but it works. Desire makes its entry with the general collapse of the question "What does it mean?"它不代表任何东⻄，它只是⽣产。它不意指任何东 ⻄，它只是运作。随着“它是什么意思”这个问题的普遍坍塌，欲望制造了它的⼊⼝。 No one has been able to pose the problem of language except to the extent that linguists and logicians have first eliminated meaning; 没有⼈已经能够提出语⾔的问题，除⾮到达这种 程度，语⾔学家和逻辑学家已经⾸先消除了意义。and the greatest force of language was only discovered once a work was viewed as a machine, producing certain effects, amenable

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⽽且语⾔的最伟⼤⼒量被发现，只当作品被视为机器，⽣产⼀定影响， 服从于某⼀应⽤。Malcolm Lowry says of his work: it's anything you want it to be, so long as it works—"It works too, believe me, as I have found out"—a machinery.⻢尔科姆·洛瑞就 他的作品这样说：它是任何你想它成为的东⻄，只要它运作—“它同样运作，相信我， 正如我已经发现的”—⼀种机械装置。50 But on condition that meaning be nothing other to a certain use.

than use, that it become a firm principle only if we have at our disposal immanent criteria capable of determining the legitimate uses, as opposed to the illegitimate ones that relate use

但条件是，意义 除了应⽤什么也不是，只当我们掌握能够确定合法应⽤的内在标准时，它才变成固定 的原则，⽽不是使得应⽤与假设的意义相关并且重建⼀种超越的⾮法应⽤。 instead to a hypothetical meaning and re-establish a kind of transcendence.

Analysis termed transcendental is precisely the determination of these criteria, immanent to the field of the unconscious, insofar as they are opposed to the transcendent exercises of a "What does it mean?"Schizoanalysis is at once a transcendental and a materialist analysis.

所 谓“先验”的分析，准确地说是这些标准的确定，内在于⽆意识场域，只要它们与⼀ 种“它是什么意思”的先验运动相对。精神分裂分析同时是先验的和唯物主义的分析。It is

critical in the sense that it leads the criticism of Oedipus, or leads

重要的是，在这个意义上，它使俄狄浦斯 的批评或俄狄浦斯达到其⾃⾝的⾃我批评的关键点。It sets out to explore a transcendental unconscious, rather than a metaphysical one; an unconscious that is material rather than ideological;它着⼿于探索⼀种先验的⽆意识，⽽不是形⽽上学的⽆意识；⼀ 种实体的⽽不是意识形态的⽆意识。schizophrenic rather than Oedipal; nonfigurative rather than imaginary; real rather than symbolic; 精神分裂⽽不是俄狄浦斯；抽象的⽽不 是想象的，实在的⽽不是象征的；machinic rather than structural—an unconscious, finally, that is molecular, microphysical, and micrological rather than molar or gregarious; 机 器的⽽不是结构的——⼀种⽆意识，最终是分⼦的，微观物理学的和微观逻辑学的⽽ ⾮克分⼦的或群集的；productive rather than expressive. And it is a matter here of practical principles as directions for the "cure."⽣产性的⽽不是表现性的。⽽且这是作为“治疗”⽅ 向的实⽤原则的问题。 Oedipus, to the point of its own self-criticism.

Thus we have already seen how the immanent criteria of desiring-production permitted a definition of legitimate uses of syntheses, uses completely distinct from Oedipal uses.

因此我 们已经看到欲望⽣产的内在标准如何容许⼀种综合的合法应⽤——完全不同于俄狄浦 斯应⽤的使⽤。And in relation to this desiring-production, the Oedipal illegitimate uses seemed to us to be multiform, but always to revolve around the same error, and to envelop theoretical and practical paralogisms. 关于欲望⽣产，俄狄浦斯的⾮法⽤途对我们来说变 得形式众多，但却总是围绕着相同的错误旋转，总是盖住理论的和实践的悖谬。In the 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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first place, a partial and nonspecific use of the connective syntheses was found to be in opposition to the Oedipal use, itself

起初，⼀种局部的和⾮具体的连接综合的应⽤被发现与俄狄浦斯的 应⽤对⽴，⾃⾝普遍⽽具体。This global-specific use was found to have two aspects, parental and conjugal, to which the triangular form of Oedipus and the reproduction of this form corresponded. 这种普遍具体的⽤途被发现具有两个⽅⾯，⽗⺟的和夫妻的⽅⾯， 俄狄浦斯的三⾓形式和这种形式的再⽣产与其相符。This use rested upon a paralogism of extrapolation that in fact constituted Oedipus's formal cause—an extrapolation whose illegitimate nature weighed on the whole operation: 这种建⽴在推断的悖谬之上的应⽤， 实际上构成了俄狄浦斯的形式因——⼀种推测，它的⾮法特性给整个运⾏施加压⼒。 global and specific.

the extraction of a transcendent complete object from the signifying chain, which served as a despotic signifier on which the entire chain there after seemed to depend, assigning an element of lack to each position of desire, fusing desire to a law, and engendering the illusion

从表意链抽取超验的完整客体充 当专制能指，整个链条随后似乎都取决于它，将匮乏的要素分配到每个欲望的位置 上，使欲望与法律融合，并且⽣产幻觉，这种链条的松开并⾃由的要素。 that this loosened up and freed the elements of the chain.

In the second place, an inclusive or nonrestrictive use of the disjunctive

其次，分离综合的包 含的，⾮限定的应⽤与它们的俄狄浦斯的，排斥的，限定的应⽤对⽴。This restrictive syntheses is in opposition to their Oedipal, exclusive, restrictive use.

use in its turn has two poles, imaginary and symbolic, since the only choice it permits is between the exclusive symbolic differentiations and the undifferentiated Imaginary ,correctively determined by Oedipus.

限定的⽤途反过来具有两极，想象的和象征的极， 因为它只允许在排斥的象征区分和⽆差别的想象之间选择，被俄狄浦斯有效地决定。 This use demonstrates this time how Oedipus proceeds, it demonstrates Oedipus's method: a paralogism of the double bind, the double impasse. 这种应⽤说明了这次俄狄浦斯如何前 进，它说明了俄狄浦斯的⽅法：双重束缚的悖谬以及双重僵局的悖谬。(Or, in line with a suggestion made by Henri Gobard, would it be better to translate this as "double hold," like a full nelson hold in wrestling, so as to better describe the treatment forced on the

或者，与亨利.哥巴尔德的建议⼀致，将这翻 译成“双重控制”更合适，就像摔跤中的⼀个双肩下握颈的控制，以便于更好地描述这 种强加于当它被束缚在两端⽆意识的治疗，leaving it no other choice than to respond unconscious when it is bound at both ends,

Oedipus, to cry Oedipus, in sickness as in health, in its

crises as in their outcome, in its resolution as in its problem. In any case, the double bind is not the schizophrenic process; on the contrary, the double bind is Oedipus insofar as it arrests the motion of the process, or forces it to spin around in the void.)

除了回应⽆意识，除了呼 喊俄狄浦斯，不给它别的选择，患病如同健康，处于它的危机中，正如在他们的出⼝ 中，处于它的解决中，正如处于它的问题中。如⽆论如何，双重束缚不是精神分裂的 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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过程。相反，双重束缚是俄狄浦斯，只要它捕获了过程的运动，或者迫使它绕着空⽆ 旋转。） In the third place, a nomadic and polyvocal use of the conjunctive syntheses is opposed to the segregative and biunivocal use made of them.

第三，连接综合的游牧的和聚合声乐的应⽤ 与由它们组成的分离的和⼀对⼀的应⽤相对。There again this biunivocal use, illegitimate from the point of view of the unconscious itself, has what appear to be two moments: 再⼀ 次，这种⼀对⼀的应⽤，从⽆意识本⾝的观点看⾮法的应⽤，拥有似乎是两种时刻的 东⻄：first, a moment that is racist, nationalistic, religious, etc., and that, by means of a segregation, constitutes an aggregate of departure that is always presupposed by Oedipus, even if in a totally implicit fashion; ⾸先，⼀种是种族主义，国家主义，宗教的时刻，等 等，⽽且，它通过隔离，构成了总是被俄狄浦斯预设的开端集合，虽然是以⼀种完全 含蓄的⽅式；next, a familial moment that constitutes the aggregate of destination by means of an application. 其次，⼀种通过运⽤构成了终点集合的家庭时刻。Whence the third paralogism, the paralogism of application, which fixes the precondition for Oedipus by establishing a set of biunivocal relations between the determinations of the social field and

the familial determinations, thereby making possible and inevitable the reduction of libidinal investments to the eternal daddy-mommy.

由此第三种悖谬，这种应⽤的悖谬，为俄狄浦 斯确定了前提条件，通过建⽴⼀组家庭的确定与社会场域的确定之间的⼀对⼀关系， 因此使得对永恒的爸爸妈咪的⼒⽐多投资的还原成为可能且必然。We still have not exhausted all the paralogisms that lead the practice of the cure in the direction of a frenzied oedipalization, a betrayal of desire, the unconscious closeted in a day nursery, a narcissistic machine for arrogant and mouthy little egos, a perpetual absorption of capitalist surplus value, flows of words against flows of money, the interminable story—psychoanalysis.

我们依然没有耗尽所有的悖谬，它引导治疗实践朝向疯狂的俄狄浦斯化，⼀种对欲望 的背叛，这种在⽇间托⼉所中密谈的⽆意识，⼀种⾃负和多嘴的⼩⼩⾃我的⾃恋机 器，⼀种资本主义剩余价值的永恒吸收，对抗⾦钱之流的语⾔之流，这种冗⻓的故事 ——精神分析。 The three errors concerning desire are called lack, law, and signifier. It is one and the same

这三种跟欲望有关的错 误被称作匮乏，法律和能指。它是同⼀个错误，⼀种形成⽆意识的虔诚概念的唯⼼主 义。And it is futile to interpret these notions in terms of a combinative apparatus (line error, an idealism that forms a pious conception of the unconscious.

combinatoire) that makes of lack an empty position and no longer a deprivation, that turns the law into a rule of the game and no longer a commandment, and the signifier into a distributor and no longer a meaning, for these notions cannot be prevented from dragging their theological cortege behind—insufficiency of being,guilt,signification.

⽤结合的装置解释这 些观念是徒劳的，它化匮乏为空位⽽不再是剥夺，它使法律变成游戏规则⽽不再是诫 命，使能指变为分配者⽽不再是意义，因为不能阻⽌这些观念背后拖着它们的神学随 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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从——存在的匮乏，罪疚，意义。Structural interpretation challenges all beliefs, rises above all images, and from the realm of the mother and the father retains only functions, defines the prohibition and the transgression as structural operations.结构的解释挑战所有的 信仰，超越⼀切想象，来⾃⺟亲的领域⽽⽗亲的领域只剩下功能，将禁令和侵越定义 为结构的运作。But what water will cleanse these concepts of their background, their previous existences—religiosity? Scientific knowledge as nonbelief is truly the last refuge of belief, and as Nietzsche put it, there never was but one  psychology, that of the priest.但是什 么⽔将净化这些背景概念，它们的前世——宗教虔诚？科学知识作为⾮信仰是信仰的 最后的庇护所，⽽正如尼采所提出的，只存在⼀种⼼理学——牧师的⼼理学。 From the moment lack is reintroduced into desire, all of desiring-production is crushed,

从匮乏被再次引⼊到欲望时起， 所有的欲望⽣产都被碾碎，被简化为只是幻想的⽣产。but the sign does not produce fantasies, it is a production of the real and a position of desire within reality.但是符号并不⽣ 产幻想，它是实在界的⽣产和内在真实的欲望的位置。 From the moment desire is welded again to the law—we needn't point out what is known since time began: 从欲望被再 次焊接到法律起——我们不需要指出有史以来已知的东⻄：that there is no desire reduced to being no more than the production of fantasy;

without law—the eternal operation of eternal repression recommences, the operation that

closes around the unconscious the circle of prohibition and transgression, white mass and black mass; ——

不存在没有法律的欲望：永⽆⽌境的压抑运作重新开始 围绕着⽆意 识，禁令与僭越的循环的运作——⽩⾊弥撒和⿊⾊弥撒。but the sign of desire is never a sign of the law, it is a sign of strength (puissance).但是欲望的符号从来不是法律的记号， 它是⼒量（权⼒）的符号。 And who would dare use the term "law" for the fact that desire situates and develops its strength, and that wherever it is, it causes flows to move and substances to be intersected ("I am careful not to speak of chemical laws, the word has a

欲望定位并发现它的⼒量，⽽且不论它在哪⾥，它使流运动并使实体 被分割，对于这个事实，谁敢⽤使⽤“法律”这个术语（“我⼩⼼地不谈到化学法，这个 词有⼀股道德的⽓味”）？From the moment desire is made to depend on the signifier, it is put back under the yoke of a despotism whose effect is castration, there where one recognizes the stroke of the signifier itself; 从欲望依赖能指那⼀刻起，它就被放回起阉割作⽤的独 裁之轭的镇压之下，在那⾥⼈们识别出能指⾃⾝的斜杠。but the sign of desire is never moral aftertaste")?

signifying, it exists in the thousands of productive breaks-flows that never allow themselves to be signified within the unary stroke of castration. It is always a point-sign of many dimensions, polyvocity as the basis for a punctual semiology.

但是欲望的记号从不表意，它存在于成千上万的⽣产性的中断—流中，其从未允许它 们⾃⼰在阉割的⼀元斜杠之内被标记。它总是多维的点—记号，聚合声乐作为精确记 号学的基础。 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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据说⽆意识是⿊暗昏沉的。Reich and Marcuse are often reproached for their "Rousseauism," their naturalism: 赖希与⻢尔库塞经 常因为他们的“卢梭主义”，他们的⾃然主义⽽受到谴责：a conception of the unconscious that is thought to be too idyllic. ⼀种被视为太过悠闲的⽆意识概念。But doesn't one indeed lend to the unconscious horrors that could only be those of consciousness, and of a belief too sure of itself?但是⼈们难道没有真正⽀持只能是意识的恐怖，过于确 信⾃⾝的信仰的恐怖的⽆意识恐怖？Would it be an exaggeration to say that in the unconscious there is necessarily less cruelty and terror, and of a different type, than in the consciousness of an heir, a soldier, or a Chief of State? 相⽐嗣⼦，⼠兵和国家领导的意 识，⽆意识中更少残酷与恐怖，⽽且具有不同类型，这样说是夸⼤其词吗？The unconscious has its horrors, but they are not anthropomorphic. ⽆意识拥有它的恐怖，但是 它们不具有⼈性特征。It is not the slumber of reason that engenders monsters, but vigilant and insomniac rationality. 它不是产⽣怪物的理性昏睡，⽽是警觉的和失眠时的理性。 The unconscious is Rousseauistic, being man-nature. ⽆意识是卢梭主义的，存在的⾃然 ⼈。And how much malice and ruse there are in Rousseau! 然⽽卢梭⾝上有多少怨恨与诡 计！Transgression, guilt, castration: are these determinations of the unconscious, or is this the way a priest sees things?侵越，罪疚，阉割： 这些是⽆意识的规定吗，这就是牧师 观看事物的⽅式？Doubtless there are many other forces besides psychoanalysis for oedipalizing the unconscious, rendering it guilty, castrating it.⽆疑除了使⽆意识俄狄浦斯 化的精神分析，还存在很多别的⼒量，使它有罪，阉割它。But psychoanalysis reinforces the movement, it invents a last priest. Oedipal analysis imposes a transcendent use on all the syntheses of the unconscious, ensuring their conversion.但是精神分析增强了这种 运动，它发明了最新的牧师。俄狄浦斯分析给所有的⽆意识综合强加了超验的应⽤， 确保它们的皈依。 It is said that the unconscious is dark and somber.

The practical problem of schizoanalysis is, then, to ensure the contrasting reversion: restoring the syntheses of the unconscious to their immanent use.

精神分裂分析的实践问题是，确保 鲜明的倒转：使⽆意识的综合应⽤恢复它们的内在使⽤。 De-oedipalizing, undoing the daddy-mommy spider web, undoing the beliefs so as to attain the production of desiringmachines, and to reach the level of economic and social investments where the militant

去俄狄浦斯化，解开爸爸妈妈的蜘蛛⽹，消除信仰，以便实现 欲望机器的⽣产，以便到达经济和社会投资的平⾯，激进的分析在那⾥开始上演。 Nothing is accomplished as long as machines are not touched upon. This implies interventions that are in fact very concrete;只要没有触及机器，⼀切都没有完成。事实 上，这意味着介⼊是⼗分具体的。 in place of the benevolent pseudo neutrality of the Oedipal analyst, who wants and understands only daddy and mommy, we must substitute a malevolent, an openly malevolent activity: 俄狄浦斯分析师的伪善中⽴，他们只想要爸爸 妈妈并且只理解爸爸妈妈，我们必须代之以⼀种恶意的，坦率的恶意活动：your analysis comes into play.

Oedipus is a fucking drag, keep it up and the analysis will be stopped, or else we'll apply a

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你们的俄狄浦斯是⼀种操蛋的累赘， 它要维持下去，分析就会中⽌，我会⽤休克疗法对付你们；别再扯爸爸妈妈了。of course "Hamlet lives in you as Werther lives in you," and Oedipus too, and anything you want, but "you grow uterine arms and legs, uterine lips, uterine mustache. 当然“哈姆雷特和 维特⼀样在你⾝上活着”，包括俄狄浦斯，以及任何你想要的东⻄，但是“你⻓了⺟系 的四肢，⺟系的嘴唇，⺟系的胡须。In tracing back the 'memory deaths' your ego becomes a sort of mineral theorem which constantly proves the futility of living .... Were you born Hamlet? Or did you not rather create the type in yourself?在追溯“记忆的死亡”的过程 中，你的⾃我变成了⼀种⽆机的原则，它不断证明⽣活的徒劳……你是天⽣的哈姆雷 特吗？或者你没有在⾃⾝中创造这种类型吗？Whether this be so or not, what seems infinitely more important is—why revert to myth ?"⽆论是不是这样，似乎极其更重要的 问题是——为什么还原成神话？51 If myth is given up, a little joy, a little discovery, is restored to psychoanalysis.当神话被放 弃，⼀点快乐，⼀点发现被还原到精神分析。For it has become very dismal, very sad, quite interminable, with everything decided in advance. 因为它已经变得⾮常阴沉，⾮常悲 伤，⼗分冗⻓，⼀切都被事先决定。Will it be retorted that the schizo is not joyous either? 精神分裂根本不令⼈快乐，会有⼈反驳这⼀点吗？ But doesn't his sadness come from the fact that he can no longer bear the forces of oedipalization and hamletization that hem him in on all sides?但是他的悲伤难道不是源于他不再能够忍受俄狄浦斯化与哈姆雷特化的暴 ⼒到处限制他，这个事实？ Better to flee to the body without organs and hide out there, closing himself up in it.最后逃进⽆器官的⾝体并且躲藏在那⾥，将⾃⼰封闭在⾥⾯。 The little joy lies in schizophrenization as a process, not in the schizo as a clinical entity. "You have pushed a process into a goal. . . ."⼩⼩的快乐存在于作为过程的精神分裂化 中，⽽不是存在于作为临床实体的精神分裂中。“你已经使过程达到⽬标了……”If we shock treatment to you; stop saying daddy-mommy;

made a psychoanalyst enter into the domains of the productive unconscious, he would feel as out of place with his theater as an actress from the Comedie-Francaise in a factory, a priest

如果我们使精神分析师进⼊⽣产性的⽆意识的 领域，他会感到与他的剧场不协调，就像⼀个⼯⼚⾥的法兰⻄喜剧院⼥演员，⼀条装 配线上的中世纪牧师。We must set up units of production, plug in desiring-machines. What from the Middle Ages on an assembly line.

takes place in this factory, what this process is, its spasms and its glories, its labors and its joys, still remain

我们必须建⽴⽣产单位，插⼊欲望机器。这个⼯⼚⾥发⽣什么，这个过程是 什么，它的痉挛和它的荣誉，它的劳作和它的欢乐，依然是未知的。 unknown.

社会压抑和精神压抑 Social Repression and Psychic Repression

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We have attempted to analyze the form, the reproduction, the (formal) cause, the method, and the condition of the Oedipal

我们已经试着去分析形式，再⽣产，原因，⽅法以及俄狄浦斯三⾓的条件。 But we have postponed the analysis of the real forces, the real causes on which the triangulation depends. 但是我们已经推延了真实⼒量的分析，三⾓划分所依赖的真实根 据。The general line of the response is simple, it has been sketched out by Reich:⼀般的反 应的之线是基本的，它已经被赖希勾勒出来：it is social repression, the forces of social。 它是社会压抑，社会的暴⼒。This response, however, leaves two problems untouched and makes them even more urgent: on the one hand, the specific relationship between psychic repression and social repression; 然⽽，这种反应留下两个未被提及的问题，并且使他们 更加紧迫：⼀⽅⾯，社会压抑与精神压抑之间的特殊关系；on the other hand, the particular situation of Oedipus in this social repression-psychic repression system. 另⼀⽅ ⾯，在这种社会压抑—⼼灵压抑系统中的俄狄浦斯的特殊情境。The two problems are triangle.

obviously linked because, if psychic repression did bear on incestuous desires, it would

thereby gain a certain independence and primacy, as a condition for constituting a system of exchange or any society, in relation to social repression, which would then concern only the

这两个问题显然是联系着的， 假如精神压抑确实给乱伦的欲望施加压⼒，它将因此获得某种独⽴性和权⼒，作为形 成交换的系统或任何社会的条件，它将只关⼼构成的社会中的被压抑物的返还。 Therefore we should first of all consider the second question: does psychic repression bear upon the Oedipus complex as an adequate expression of the unconscious? 因此我们必须⾸ 先考虑第⼆个问题：精神压抑对俄狄浦斯结施加压⼒，就像⼀种⽆意识的充分表达？ returns of the psychically repressed in a constituted society.

Must we even follow Freud in saying that the Oedipus complex, according to one or the other of its two poles, is either repressed (not without leaving behind traces and returns that will be confronted by the prohibitions), or supressed (not without being pass on to the children, with

我们甚⾄必须要跟着弗洛伊德说，根据它两 极中的⼀极，俄狄浦斯情结要么被压抑（不是没有留下将会遭遇禁⽌的踪迹与返 回），要么被抑制（不是没有传递给孩⼦，相同的故事在他们⾝上重复发⽣）。5We wonder if Oedipus in fact expresses desire; if Oedipus is desired, then it is indeed on it that psychic repression comes to bear. 我们想知道俄狄浦斯是否实际上表达欲望；如果俄狄 浦被欲望，那么精神压抑确实前来对它施加压⼒。Now the Freudian argument is of a whom the same story begins all over again)?

nature to leave us wondering: Freud quotes a

remark by Sir J. G. Frazer according to which "the law only forbids men to do what their instincts incline them to do; .

现在弗洛伊德的论点具有使我们疑惑的特性： 弗洛伊德引 ⽤j·g·弗雷泽爵⼠的评论，根据这个评论“法律只是禁⽌⼈类做他们的本能驱使他们要 做的事情. . Instead of assuming, therefore, from the legal prohibition of incest that there is a natural aversion to incest, we ought rather to assume that there is a natural instinct in favor of it."因此，不是假定，由于合法的乱伦禁忌，存在着对乱伦的⾃然厌恶，我们⽏宁应该 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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假定存在着有利于它的⾃然本能。”53 In other words: if it is prohibited, this is because it

is desired—there would be no need to prohibit what is not desired. Once again, it is this confidence in the law, the unawareness of the ruses and the procedures of the law, that leaves

换句话说：如果它被禁⽌，这是因为它被欲望，没有必要禁⽌不被欲望 的东⻄。再⼀次，正是这种法律中的⾃信，这种未被察觉的诡计和这种俄狄浦斯禁忌 的程序，让我们感到疑惑。 us wondering.

The immortal father of Celine's Death on the Installment Plan (Mort a credit) cries out: So

席琳的《死于分期付款计划》 （《催命》）中的不朽的⽗亲⼤叫： 你想看到我死，啊！这是不是你想看到的？说 啊！We didn't want anything of the sort, however. We didn't want the train to be daddy, or the station mommy. We only wanted peace and innocence, and to be left alone to machine our little machines, O desiring-production.然⽽，我们根本没有这样想过。我们不想⽕⻋成为 爸爸，或者⽕⻋站成为妈妈。 我们只想平静⽽清⽩，独⾃⽤机器制造我们的⼩机器， 我们的欲望⽣产。Of course pieces from the bodies of the mother and the father are taken you want to see me die, eh, is that what you want, speak up?

up in the connections, parental appellations crop up in the disjunctions of the chain, the parents are there as ordinary stimuli of an indifferent nature that trigger the becoming of

当然，来⾃⽗⺟⾝体的碎⽚在连接中重新被拾 起，⽗⺟的名称突然出现在链条的分离当中，⽗⺟在那⾥充当中⽴本质的普通刺激， 它引发了冒险的⽣成，种群的⽣成和⼤陆的⽣成。But what a bizarre Freudian mania— adventures, of races, and of continents.

to relate to Oedipus what overflows it on every side and from all angles, beginning with the hallucination of books and the delirium of apprenticeships (the teacher as father-substitute,

⼀种奇怪的弗洛伊德狂躁啊——涉及到什么从俄狄浦 斯的各个⽅向和各个⾓落溢出来，开始于书本的幻想和学徒的谵妄。（教师作为⽗亲 的替代，书本作为家庭爱情故事）。Freud couldn't abide a simple humorous remark by Jung, to the effect that Oedipus must not really exist, since even the primitive prefers a pretty young woman to his mother or his grandmother. 弗洛伊德不能容忍荣简单的幽默评论，⼤ 意是俄狄浦斯⼀定不真正存在，因为甚⾄原始⼈都更喜欢漂亮的年轻⼥⼈，超过喜欢 他的⺟亲或奶奶。If Jung betrayed everything, it was nevertheless not by way of this and the book as family romance).

remark, which can only suggest that the mother functions as a pretty girl as much as the pretty girl functions as mother, since the main thing for the primitive or the child is to form

and put into motion their desiring-machines, to make flows circulate and to perform breaks in these flows.

如果荣格背叛了⼀切，然⽽不是通过这种评论的⽅式，这只能暗⽰⺟亲起 漂亮⼥孩的作⽤，漂亮⼥孩起⺟亲的作⽤，因为原始⼈和⼩孩的主要事务是去形成并 且开动欲望机器，去使得流循环，并且在这些流中执⾏中断。 The law tells us: You will not marry your mother, and you will not kill your father. And we docile subjects say to ourselves: so that's what I wanted!

俄狄浦斯禁忌告诉我们：你不许 娶你妈妈，你也不能弄死你爸爸。然后我们这些温顺的主体告诉⾃⼰说：“这正是我们 想⼲的。”Will it ever be suspected that the law discredits—and has an interest in 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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discrediting and disgracing—the person it presumes to be guilty, the person the law wants to be guilty and wants to be made to feel guilty? —— ——

法律诽谤 ⽽且对诽谤和侮辱感兴趣 它认为有罪的⼈，法律想要其负罪的⼈以及法律想要的注定感到有罪的⼈，这永远是 令⼈怀疑的吗？One acts as if it were possible to conclude directly from psychic repression the nature of the repressed, and from the prohibition the nature of what is prohibited.⼀个⼈ 表现的好像它不可能直接从精神压抑中推断被压抑之物的本质，并且从禁令中推断被 禁⽌之物的本质。There we have a typical paralogism—yet another, a fourth paralogism that we shall have to call displacement.在那⾥，我们拥有⼀个典型的悖谬—另⼀种，我 们必须称之为“替换”的第四种悖谬。 For what really takes place is that the law prohibits something that is perfectly fictitious in the order of desire or of the "instincts," so as to persuade its subjects that they had the intention corresponding to this fiction.因为真正发⽣ 的事情是，俄狄浦斯禁忌禁⽌了⼀些在欲望的或“本能”的秩序中完全虚构的东⻄，以 便使它的主体相信他们拥有符合这种虚构的意图。This is indeed the only way the law has of getting a grip on intention, of making the unconscious guilty. 这确实是俄狄浦斯禁忌 控制意图，使⽆意识负罪的唯⼀⽅法。In short, we are not witness here to a system of two terms where we could conclude from the formal prohibition what is really prohibited. 简⽽⾔ 之，我们没有在这⾥证明两种术语的系统，在那⾥我们可以从正式的禁令中推断什么 东⻄真正被禁⽌了。Instead we have before us a system of three terms, where this conclusion becomes completely illegitimate. Distinctions must be made: the repressing representation which performs the repression; 作为替代，我们⾯前有三种术语的系统， 这种推论在那⾥变得完全不合法。必须作出区分：这种执⾏压抑的重压的代表。the repressed representative, on which the repression actually comes to bear; the displaced represented, which gives a falsified apparent image that is meant to trap desire.被压抑物的 代表，压抑实际上对它施压；被替代的压抑物，其提供打算捕获欲望的虚假的表⾯形 象。 Such is the nature of Oedipus—the sham image. Repression does not operate through Oedipus, nor is it directed at Oedipus. ——

这正是俄狄浦斯的本质 假象。压抑并不通过俄 狄浦斯运作，它也不⽤于俄狄浦斯。It is not a question of the return of the repressed. Oedipus is a factitious product of psychic repression. It is only the represented, insofar as it is induced by repression. 这不是被压抑物的回归的问题。俄狄浦斯是精神压抑的虚假产 品。它只是被压抑物，只要它被压抑引起。Repression cannot act without displacing desire, without giving rise to a consequent desire, all ready, all warm for punishment, and

without putting this desire in the place of the antecedent desire on which repression comes to bear in principle or in reality ("Ah, so that's what it was!")

没有替代欲望，没有引发随后的 欲望，惩罚的全部准备以及所有热⾝，没有原则上或现实上将这种欲望置于压抑对其 施压的先在欲望的位置，压抑将不起作⽤。（啊，那就是它所是！） D. H. Lawrence—who does not struggle against Freud in the name of the rights of the Ideal, but who speaks by virtue of the flows of sexuality and the intensities of the unconscious, and

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who is incensed and bewildered by what Freud is doing when he closets sexuality in the Oedipal nursery—has a foreboding of this operation of displacement, and protests with all his

劳伦斯——他没有以理想权利的名义反对弗洛伊德，⽽是凭借性欲之流和⽆ 意识的强度⾔说，他对弗洛伊德把性欲关在俄狄浦斯的托⼉所⾥的⾏为感到恼怒和困 惑——对这种替代的操作有强烈的预感，并且以他的全部⼒量抗议。no, Oedipus is not a state of desire and the drives, it is an idea, nothing but an idea that repression inspires in us concerning desire; 不，俄狄浦斯不是欲望的状态或驱⼒，它是⼀种观念，仅只是压抑 激发我们有关欲望的观念。not even a compromise, but an idea in the service of repression, its propaganda, or its propagation. "甚⾄不是⼀种让步，⽽是⼀种服务于压抑，它的宣 传，或它的传播的观念。The incest motive is a logical deduction of the human reason, which has recourse to this last extremity, to save itself . . . 乱伦动机是⼈类理性的逻辑推 论，它已经求助于这种终极，以拯救⾃⼰。which first and foremost is a logical might:D.H

deduction made by the human reason, even if unconsciously made, and secondly is

introduced into the affective passional sphere, where it now proceeds to serve as a principle

它⾸先是⼈类理性作出的逻辑推论，尽管是⽆意识地作出的，其次被引 ⼊到激发情感的激情领域，它现在继续在那⾥充当⾏动的原则……This has nothing to for action. . . .

do with the active unconscious [which] sparkles, vibrates, travels ...

这与闪耀，颤动，旅⾏的积极⽆意识没有关系…we realize

that the unconscious contains nothing ideal, nothing in the least conceptual, and hence nothing in the least personal, since personality, like the ego, belongs to the conscious or

我们认识到⽆意识不包含任何理想的东⻄，不包含任何概念的东 ⻄，并因此不包含任何⼈格的东⻄，因为⼈格，就像⾃我，属于意识的或精神—主观 的本已。So the first analyses are, or should be, so impersonal that the so-called human relations are not involved. The first relationship is neither personal nor biological—a fact which psychoanalysis has not succeeded in grasping."因此，最初的分析是，或应该是， 如此⾮个⼈的，以⾄于没有牵涉所谓的⼈类关系。最初的关系既不是个⼈的，也不是 ⽣物学的——精神分析没有成功理解的事实。 Oedipal desires are not at all repressed, nor do they have any reason to be.俄狄浦斯的欲望 根本没有被压抑，它们也没有任何理由被压抑。 They are nevertheless in an intimate relationship with psychic repression, but in a different manner.它们依然与精神压抑有密切 的关系，只是以⼀种不同的形式。 Oedipal desires are the bait, the disfigured image by means of which repression catches desire in the trap.俄狄浦斯的欲望是诱饵，通过这种丑 陋的形象，压抑在陷阱中捕获了欲望。If desire is repressed, this is not because it is desire for the mother and for the death of the father; 如果欲望被压抑，这不是因为它渴望⺟亲并 且欲求⽗亲的死亡。on the contrary, desire becomes that only because it is repressed, it takes on that mask only under the reign of the repression that models the mask for it and plasters it on its face.相反，欲望变成那样，仅只是因为它被压抑，它带上那副只受压抑 mental-subjective self.

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⽀配的⾯具，压抑为它塑造⾯具并且将其贴在它的脸上。Besides, it is doubtful that incest was a real obstacle to the establishment of society, as the partisans of an exchangist conception claim. We have seen that there were other obstacles.此外，说乱伦是社会的建⽴ 的真正障碍，这是可疑的，正如交换观念的游击队宣称的。我们已经看到那⾥有别的 障碍。The real danger is elsewhere. If desire is repressed, it is because every position of desire, no matter how small, is capable of calling into question the established order of a society: 真正的危险在别处。如果欲望被压抑，是因为欲望的⼀切位置，⽆论多么细 微，都能够对社会的既定秩序提出质疑。not that desire is asocial, on the contrary. But it is explosive; there is no desiring-machine capable of being assembled without demolishing entire social sectors.相反，欲望并⾮是孤僻的。它是爆炸性的；在不摧毁全部社会部门 的情况下，没有欲望机器能够被装配起来。Despite what some revolutionaries think about this, desire is revolutionary in its essence—desire, not left-wing holidays!—and no society can tolerate a position of real desire without its structures of exploitation, servitude,

。不管⼀些⾰命者对此怎么看，欲望本质上就是⾰命 的——欲望，⽽不是左翼假⽇！——在没有危及它的剥削，奴役，等级制度的结构情 况下，没有社会可以忍受真实欲望的位置。 and hierarchy being compromised

If a society is identical with its structures—an amusing hypothesis—then yes,desire threatens

如果社会恒等于它的结构——⼀种搞笑的假设——那么，是的，欲望威 胁它的存在。It is therefore of vital importance for a society to repress desire, and even to find something more efficient than repression, so that repression, hierarchy, exploitation, and servitude are themselves desired. 社会压抑欲望，甚⾄寻找某些⽐压抑更有效的事物，以 ⾄于压抑、等级制度、剥削与奴役它们⾃⾝被欲望，这是⾄关重要的。It is quite troublesome to have to say such rudimentary things: 不得不谈论这种退化的东⻄是相当讨 厌的：desire does not threaten a society because it is a desire to sleep with the mother, but because it is revolutionary. 欲望并没有威胁社会，因为它是同妈妈睡觉的欲望，⽽不是 因为它是⾰命的。And that does not at all mean that desire is something other than its very being.

sexuality, but that sexuality and love do not live in the bedroom of Oedipus, they dream

instead of wide-open spaces, and cause strange flows to circulate that do not let themselves be stocked within an established order.

⽽且那根本不意味着欲望是不同于性欲的东⻄， ⽽是意味着性欲和爱不住在俄狄浦斯的卧室⾥，相反，它们梦想敞开的空间，并且使 得陌⽣的流循环，它并没有让它们⾃⼰储存在既定的秩序⾥。Desire does not "want" revolution, it is revolutionary in its own right, as though involuntarily, by wanting what it wants. 欲望并不“想要”⾰命，它⾃⾝就是⾰命的，好像不⾃觉地，想要它想要的东 ⻄。From the beginning of this study we have maintained both that social production and desiring-production are one and the same, and that they have differing regimes, with the result that a social form of production exercises an essential repression of desiring-

production, and also that desiring-production—a "real" desire—is potentially capable of demolishing the social form. But what is a "real"desire, since repression is also desired?

从这

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个研究的开始，我们主张社会⽣产与欲望⽣产是⼀回事，⽽是认为它们有不同的体 制，结果是，⽣产的社会形式对欲望⽣产施加基本压抑，⽽且欲望⽣产——⼀种“真实 的”欲望——可能能够摧毁社会形式。但是既然压抑也被欲望，“真实的”欲望是什么 呢？How can we tell them apart? We demand the right to a very deliberate analysis. For even in their contrary uses, let us make no mistake about it, the same syntheses are at issue.我们怎 么能分开谈论它们？我们要求⼀种⾮常审慎的分析的权利。因为即使在它们的相反应 ⽤中，让我们不要搞错，相同的综合是成问题的。 It is clear what psychoanalysis expects to gain from claiming a link,where Oedipus would be

很明 显，精神分析期望从认领链接中获得好处，俄狄浦斯在那⾥将会成为压抑的对象，⽽ 且甚⾄成为经过超我的调停的它的主体。From this it expects a cultural justification for the object of repression, and even its subject through the intermediary of the superego.

psychic repression—a justification that makes psychic repression move into the foreground and no longer considers the problem of social repression as anything more than secondary

由此，它期望⼀种对精神压抑的⽂化辩护—— 使得精神压抑进⼊前景，并且不再从⽆意识的观点将社会压抑的问题视为仅只是次要 的。That is why critics have been able to observe a conservative or reactionary turning point in Freud, from the moment that he gave an autonomous value to psychic repression as a condition of culture acting against the incestuous drives:那就是为什么批评家已经能观察 到弗洛伊德⾝上的保守或反动的转折点，从那⼀刻起，他赋予精神压抑⼀种⾃主的价 值，作为对抗乱伦驱⼒的⽂化的条件。Reich goes so far as to say that the crucial turning point of Freudianism, the abandonment of sexuality, comes when Freud accepts the idea of a primary anxiety that supposedly touches off psychic repression in an endogenous fashion. 赖 希⾛的如此之远，以⾄于谈到弗洛伊德主义的关键转折点——性欲的放弃——出现于 当弗洛伊德接受可能以⼀种内⽣的⽅式触发原初焦虑的观念。Consider the 1908 article on "civilized sexual morality": Oedipus is not yet named here;想想⼀九⼀⼋年的关于“⽂明 的性道德”的⽂章：俄狄浦斯在这⾥尚未被命名。psychic repression is considered in from the point of view of the unconscious.

terms of social repression, which gives rise to a displacement and acts on the partial drives insofar as they represent in their own fashion a sort of desiring—production, before being exercised against the incestuous or other drives threatening legitimate marriage.

就社会压抑 ⽽⾔，精神压抑被认为——它引发了⼀种替换并且作⽤于局部的驱⼒，因为它们以⾃ ⼰的⽅式表现了⼀种欲望⽣产——先于被⽤来反对威胁合法婚姻的乱伦的或其它的驱 ⼒。But it then becomes evident that, the more the problem of Oedipus and incest comes to occupy center stage, the more psychic repression and its correlates,suppression and

sublimation, will be founded on supposedly transcendent requirements of civilization, at the

。但 是接着变得明显的是，俄狄浦斯与乱伦的问题越是前来占据舞台，精神压抑及其相关 的事物——压抑和升华——越是可能容易在⽂明的超验要求上被找到，与此同时，精 神分析师更深地陷⼊⼀种家庭主义的和意识形态的幻觉。 same time that the psychoanalyst plunges deeper into a familialist and ideological vision

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We do not need to relate again the reactionary compromises of Freudianism, and even its "theoretical surrender": this work has been accomplished several times, in a profound way,

我不需要再次讲述弗洛伊德主义的保守退让，甚⾄它“理 论上的妥协 ：这项⼯作已经完成了⼏次，以⼀种深刻的⽅式，严谨，⽽且细致。We see no special problem in the possibility of a coexistence of revolutionary, reformist, and reactionary elements at the heart of the same theoretical and practical doctrine. 在⾰命的， 改⾰的和保守的要素的共存的可能性内，我们没有看到特殊问题位于相同的理论和实 践的学说的中⼼。We refuse to play "take it or leave it," under the pretext that theory justifies practice, being born from it, or that one cannot challenge the process of "cure" except by starting from elements drawn from this very cure.我们拒绝玩“要么接受要么放 弃”的游戏，以理论证明⾏动合理为由，⽣命从中诞⽣，或者除了从来⾃这种治疗的要 素开始，⼈们不能怀疑“治疗”的过程。As if every great doctrine were not a combined formation, constructed from bits and pieces, various intermingled codes and flux, partial elements and derivatives, that constitute its very life or its becoming. 好像⼀切伟⼤的学说 都不是统⼀体，由零碎的东⻄，各种混杂的流和代码，局部的要素与派⽣物组成，这 些构成了它的⽣命或⽣成。As if we could reproach someone for having an ambiguous rigorously, and with nuances.55 ”

relationship with psychoanalysis, without first mentioning that psychoanalysis owes its

existence to a relationship, theoretically and practically ambiguous, with what it discovers and the forces that it wields.

好似我们可以因某⼈与精神分析有暧昧的关系⽽谴责他，⽽没有⾸先提到精神分析把 ⾃⾝的存在归功于与它发现的东⻄和它使⽤的⼒量的——理论上与实践上暧昧的—— 关系。 While the critical study of Freudian ideology has been done, and done well, on the other hand the history of the movement has never even been sketched out:

然⽽，弗洛伊德思想的批判 研究已经做了，⽽且做的很好，另⼀⽅⾯，运动的历史从未被描绘出来：the structure of the psychoanalytic group, its politics, its tendencies and its focal points, its self-

applications, its suicides and its follies, the enormous group superego—everything that took place on the body of the master.

精神分析团体的结构，它的政治，它的趋势，和它的中 ⼼，它的⾃⾝应⽤，它的⾃杀和愚蠢，巨⼤的团体超我——发⽣在主⼈⾝上的⼀切。 What has come to be called the monumental work of Ernest Jones does not penetrate censorship, it codifies it. 所谓的欧内斯特•琼斯的著作没有穿过审查机制，它对它进⾏编 码。And the way the three elements coexisted: the exploratory, pioneering,revolutionary element,whereby desiring-production was discovered; 三种要素并存的⽅法：探索的，先 驱的，⾰命的要素，欲望借此⽣产被发现。the classical cultural element, which reduces everything to a scene from Oedipal theatrical representation (the return to myth!); 古典的⽂ 化要素把⼀切归纳为来⾃俄狄浦斯的戏剧表现的场景（回到神话）；and finally the third element, the most disturbing, a sort of racket thirsting after respectability, which will

never have done with getting itself recognized and institutionalized—a formidable enterprise

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of absorption of surplus value, with its codification of the interminable cure, its cynical

最终 第三种要素，最令⼈不安的要素，⼀种渴望体⾯的喧嚣，它将永远不会让⾃⼰得到承 认和制度化——吸收剩余价值的可怕企业，随着它的⽆⽌境的治疗的编码，它对⾦钱 作⽤的冷漠辩解，以及所有它对既定秩序做的保证。All these elements were present in Freud, a fantastic Christopher Columbus, a brilliant bourgeois reader of Goethe,Shakespeare, and Sophocles, a masked Al Capone。所有这些要素表现在弗洛伊德⾝上，出⾊的克⾥ 斯托弗·哥伦布，杰出的歌德，莎⼠⽐亚和索福克勒斯的资产阶级读者，带⾯具的艾尔 ·卡彭。 justification of the role of money, and all the pledges it makes to the established order.

The strength of Reich consists in having shown how psychic repression depended on social

赖希的⼒量在于已经向我们表明精神压抑取决于社会压抑。

repression. Which in no way implies a confusion of the two concepts, since social repression needs psychic repression precisely in order to form docile subjects and to ensure the reproduction of the social formation, including its repressive structures.

这绝不意味两个概念的融合，因为社会压抑 需要精神压抑，是为了塑造温顺的主体并且确保社会形态的再⽣产，包括它的压抑结 构。But social repression should not be understood by using as a starting point a familial repression coextensive with civilization—far from it; 但是不应该根据应⽤将社会压抑理解 为家庭与⽂明的共同扩张的出发点——远⾮如此。it is civilization that must be understood in terms of a social repression inherent to a given form of social production.必须 根据内在于社会⽣产的给定形式的社会压抑理解⽂明。 Social repression bears on desire —and not solely on needs or interests—only by means of sexual repression. 社会⽣产对欲 望施压——不只是对需要和利益施压——只通过性压抑。The family is indeed the delegated agent of this psychic repression, insofar as it ensures "a mass psychological reproduction of the economic system of a society."家庭确实是这种精神压抑的授权代理， 只要它确保“社会经济系统的群众精神的再⽣产。”Of course it should not be concluded from this that desire is Oedipal. 当然不应该从中得出结论，欲望是俄狄浦斯的。On the contrary, it is the social repression of desire or sexual repression—that is, the stasis of libidinal energy—that actualizes Oedipus and engages desire in this requisite impasse, organized by the repressive society.

相反，正是欲望的社会压抑或性压抑——也就是说，⼒⽐多能量的积郁——使俄狄浦 斯实现并且使欲望进⼊这种必然的僵局，为压抑的社会所组织。 Reich was the first to raise the problem of the relationship between desire and the social field (and went further than Marcuse, who treats the problem lightly). He is the true founder of a materialist psychiatry.

赖希是第⼀个提出欲望与社会场域之间关联的问题⼈（⽽且⽐⻢ 库塞⾛的更远，他很随意地对待这个问题）。他是唯物主义的精神病学的真正创始 者。 Situating the problem in terms of desire, he is the first to reject the explanations of a summary Marxism too quick to say the masses were fooled, mystified. 根据欲望定位这个问 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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题，他最早拒绝即刻的⻢克思主义解释，太快总结⼤众被被愚弄，被迷惑。But since

he had no sufficiently formulated the concept of desiring production, he did not succeed in determining the insertion of desire into the economic infrastructure itself, the insertion of the

不过因为他没有充分阐述欲望⽣产的概念，他没有成功决 定在经济基础中插⼊欲望，在社会⽣产中插⼊驱⼒。Consequently, revolutionary investment seemed to him such that the desire moving within it simply coincided with an economic rationality; 因此，在他看来，⾰命性的投资使其内在的欲望与经济理性正好 吻合；as to the reactionary mass investments, they seemed to him to derive from ideology, drives into social production.

so that psychoanalysis merely had the role of explaining the subjective, the negative, and the inhibited, without participating directly as psychoanalysis in the positivity of the

⾄于保守⼤众的投资，在他看来，他 们源于意识形态，以⾄于精神分析仅只有解释主观之物，消极之物和被禁⽌之物的作 ⽤，⽽没有直接参与⾰命运动的积极性或欲望创造。(To a certain extent, didn't this amount to a reintroduction of the error or the illusion?) The fact remains that Reich, in the name of desire, caused a song of life to pass into psychoanalysis. （到某种程度，这不等于 重新引⼊错误或幻觉？）事实上，赖希以欲望之名，将⽣命之歌引⼊精神分析。He denounced, in the final resignation of Freudianism, a fear of life, a resurgence of the ascetic ideal, a cultural broth of bad consciousness.他抨击道，在弗洛伊德最终的顺从中，⼀种对 ⽣命的畏惧，⼀种禁欲理想的死灰复燃，⼀种劣质意识的⽂化汤。Better to depart in search of the Orgone, he said to himself, in search of the vital and cosmic element of desire, than to continue being a psychoanalyst under those conditions.他对⾃⼰说，出发去寻找⽣ 命⼒，寻找⽣命和欲望的宇宙元素，好于继续在这种环境中当⼀名精神分析师。No one forgave him this,whereas Freud got full pardon. 没有⼈会原谅他这样做，然⽽弗洛伊 德得到了完全的谅解。Reich was the first to attempt to make the analytic machine and the revolutionary movement or in the desiring-creativity.

revolutionary machine function together. In the end, he only had his own desiring-machines, his paranoiac, miraculous, and celibate boxes, with metallic inner walls lined with cotton and

赖希是第⼀个尝试使分析机器与欲望机器⼀同运作的⼈。最终，他只有⾃⾝的欲 望机器，他偏执狂的、神化的和禁欲的盒⼦，具有内衬棉花与⽺⽑的⾦属内壁。 精神压抑通过操作的⽆意识特性和它的结果（“甚⾄对叛乱的镇压已经变成⽆意识 的”）将⾃⼰与社会压抑区别开来，⼀种清楚地表达两种压抑之间的本质差异的区分。 但是不能从这⾥⾯推断出真实的独⽴。精神压抑到了这种程度，以⾄于社会压抑也被 欲望；它引发⼀种随后的欲望，⼀种它的对象的虚假形象，它将其赋予⾃主的外表。 但是严格地讲，精神压抑是⼀种服务于社会压抑的⼿段。它同样施压于社会压抑的对 象：欲望⽣产。但是它实际上暗⽰了⼀种独特的双重运作：压抑的社会形态将它的⼒ 量委托给精神压抑的代理，⽽且相关地，被压抑的欲望好像被压抑引起的虚假的替代 形象所遮蔽。精神压抑为社会形态所代表，然⽽欲望形态被精神压抑损毁，替代。 家庭是精神压抑的授权代理，确切说是委托给精神压抑的代理；乱伦的驱⼒是被压抑 物的丑陋形象。俄狄浦斯情结，俄狄浦斯的过程，因此是双重操作的结果。压抑的社 wool.

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会⽣产被压抑的家庭替代；⽽且后者提供欲望⽣产的替代形象，它把被压抑物呈现为 乱伦的家庭驱⼒；这是同⼀种运动。以这种⽅式，家庭与驱⼒的关系被⽣产的的两种 秩序之间的关系替代。在倒转中，整个精神分析迷失⽅向。从社会⽣产的⾓度看，这 种操作的利益变得明显，否则后者⽆法避开欲望的⾰命造反的潜能。 通过将乱伦的哈 哈镜置于欲望⾯前（那就是你想要的，不是吗？）欲望蒙羞，被愚弄，它被置于没有 没有出⼝的情景中，它很容易被劝服并且否认⾃⾝，以⽂明的利益更加重要的名义。 （如果⼤家都这样做，如果每个⼈都娶⾃⼰的妈妈或姐妹，将不会有变异，不会有任 何改变。）我们必须尽快⾏动。乱伦，⼀条受诽谤的浅溪流。 Although we can see social production's interest in such an operation, it is less clear what

虽然我们 可以在这种操作中看到社会⽣产的利益，从欲望⽣产⾃⾝的观点来看，不太清楚是什 么东⻄使得这种运作变得可能。We do have, however, the elements of a response. 然⽽， 我们确实有回应的要素。Social production would need at its disposal, on the recording surface of the socius, an agent that is also capable of acting on, of inscribing the recording surface of desire.在社会场域的记录表⾯，社会⽣产量需要⾃⾏处理⼀种代理，它能够 对欲望的记录表⾯起作⽤，也能够对其进⾏铭写。 Such an agent exists: the family.这种 代理的存在：家庭。 It belongs essentially to the recording of social production, as a system of reproduction of the producers.它本质上属于社会⽣产的记录，作为⽣产者的再 ⽣产系统。And doubtless, at the other pole, the recording of desiring-production on the body without organs is brought about through a genealogical network that is not familial:⽆ 疑，在另⼀极，⽆器官的⾝体上的欲望⽣产的记录通过⾮家庭的系普的⽹络被引发。 makes this operation possible from the point of view of desiring-production itself.

parents only intervene here as partial objects, flows, signs, and agents of a process that outflanks them on all sides. At most, the child innocently "relates" to his parents some part of

⽗⺟在这⾥介⼊， 作为部分客体，流，符号，和从四⾯包抄他们的过程的代理。最多，⼩孩⽆辜地将他 的⽗⺟与他在欲望中体验的令⼈惊讶的⽣产性经验的某些部分联系起来。but this experience is not related to them as such.但是这种经验与他们本⾝⽆关。 Yet this is precisely where the operation arises. 然⽽这确实是运作产⽣的地⽅。Under the precocious action of social repression, the family slips into and interferes with the network of desiringgenealogy; 在社会压抑的早熟作⽤下，家庭滑⼊并且⼲预欲望世系的⽹络；it assumes the task of alienating the entire genealogy; it confiscates the Numen (but see here, God is daddy).它承担没收整个世系的任务，它没收守护神。（但是在这⾥看到，上帝是⽗ 亲。） The desiring-experience is treated as if it were intrinsically related to the parents, and as if the family were its supreme law. 欲望经验被视为好像它内在地与⽗⺟联系在⼀起， ⽽且好像家庭是它的最⾼法律。Partial objects are subjected to the notorious law of totality-unity acting as "lacking." The disjunctions are subjected to the alternative of the undifferentiated or exclusion。部分客体服从起“匮乏”作⽤的总体单⼀的著名法律。这种 分离被迫在⽆差别与排斥之间作出选择。 the astonishing productive experience he is undergoing with his desire;

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The family is therefore introduced into the production of desire and will perform a displacement, an unparalleled repression of desire commencing with the earliest age of the

家庭因此被引⼊欲望⽣产⽽且将会执⾏⼀种替代，⼀种开始于⼉童早期的空前的 欲望压抑。Social production delegates the family to psychic repression. And if the family is child.

able in this manner to slip into the recording of desire, it is because the body without organs on which this recording is accomplished already exercises on its own account, as we have seen, a primal repression of desiring-production.

社会⽣产把家庭委托给精神压抑。假如家 庭能够以这种⽅式滑⼊欲望的记录，是因为在⽆器官的⾝体上，如我们所看到的，这 种已经完成的记录⾃⾝发挥对欲望⽣产的原始压抑的作⽤。It falls to the family to profit from this, and to superimpose the repression that is properly termed secondary, this being a function delegated to the family or one to which the family is delegated.从这⾥⾯获益，叠 加所谓次要的压抑，这任务落到了家庭⾝上，这是委托给家庭或被委托家庭的个⼈的 ⼀种功能。 (Psychoanalysis has clearly demonstrated the difference between these two repressions, but has not shown the scope of this difference or the distinction between their respective regimes.) （精神分析已经清楚地揭⽰了这两种压抑的差别，但是没有解释这 种差异的范围以及它们各⾃的体制差别。）That is why psychic repression in the strict sense does not content itself with repressing real desiring-production, but offers a displaced apparent image of the repressed, by substituting a familial recording for the recording of desire.

在严格的意义上，那就是为什么精神压抑不满⾜于压制真实的欲望⽣产，⽽是 提供被压抑物的表⾯形象，通过以家庭记录替代欲望记录。Desiring-production taken as a whole does not assume the well-known Oedipal figure except in the familial translation of its recording. Translation-betrayal。除了在它的记录的家庭翻译中，被视为整体的欲 望⽣产并不具有著名的俄狄浦斯特征。翻译—背叛。 At times we say that Oedipus is nothing, almost nothing (within the order of desiringproduction, even in the child); at other times we say that it is everywhere (in the enterprise of domesticating the unconscious, of representing desire and the unconscious). To be sure, we have never dreamed of saying that psychoanalysis invented Oedipus. Everything points in the opposite direction: the subjects of psychoanalysis arrive already oedipalized, they demand it, they want more. News flash: Stravinsky declares before dying: "My misfortune, I am sure of it, came from my father's being so distant with me and from the small amount of affection shown me by my mother. So I decided that one day I would show them." If even artists give in to this, it would be a mistake to stand on ceremony and hold to the ordinary scruples of a diligent psychoanalyst. If a musician tells us that music does not attest to active and conquering forces, but to reactive forces, to reactions to daddy-mommy, we have only to play again on a paradox dear to Nietzsche, while barely modifying it: Freud-as-musician.

我们有时说俄狄浦斯什么也不是（内在于欲望⽣产的秩序，甚⾄在⼩孩⾝上），有时 候我们说它⽆处不在（在驯服⽆意识，代表欲望和⽆意识的企业中）。真的，我们从 来没有想过精神分析发明了俄狄浦斯。⼀切都指向相反的⽅向:精神分析的主体已经被 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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俄狄浦斯化，他们需要这⼀点，他们想要更多。最新消息:斯特拉温斯基死前宣称“我 很清楚，我的不幸来源于⽗亲对我的冷漠以及⺟亲只给了我很少的爱。因此我决定将 来展现给他们看。”如果艺术家屈服于此，拘于礼节并且怀有刻苦的精神分析师的⼀般 顾虑，这是不对的。如果⾳乐家告诉我们⾳乐不是肯定的和征服的⼒量的⻅证，⽽是 保守的⼒量的证明，是对爸爸妈妈的保守证明，我们只能再次玩尼采的悖论，⼏乎不 修改它:弗洛伊德作为⾳乐家。 No, psychoanalysts invent nothing, though they have invented much in

不，精神分析师没有 发明任何东⻄，虽然他们以别的⽅式发明了许多，并且建⽴了许多，巩固了许多，注 ⼊了许多。All that psychoanalysts do is to reinforce the movement; they add a last burst of energy to the displacement of the entire unconscious.精神分析师做的⼀切就是增强运动； 他们将⼒量的持续爆发添加到整个⽆意识的替代中。What they do is merely to make the unconscious speak according to the transcendent uses of synthesis imposed on it by other forces: 他们所做的仅只是使⽆意识根据由别的⼒量对其施压的超验的综合⽤途进⾏⾔ 说。Global Persons, the Complete Object, the Great Phallus, the Terrible Undifferentiated of theImaginary, Symbolic Differentiations,Segregation. 普遍的⼈，完整客体，菲勒斯，想 象界的可怕⽆差别性，象征的区分，隔离。What psychoanalysts invent is only the another way, and have legislated a lot, reinforced a lot, injected a lot.

transference, a transference Oedipus, a consulting-room Oedipus of Oedipus, especially

noxious and virulent, but where the subject finally has what he wants, and sucks away at his Oedipus on the full body of the analyst.

精神分析师只发明了移情，⼀种移情的俄狄浦 斯，⼀种俄狄浦斯的咨询室俄狄浦斯，⼗分有害，但是主体在那⾥得到他想要的东 ⻄，在分析师的充盈⾝体上榨⼲他的俄狄浦斯。And that's already too much. But Oedipus takes shape in the family, not in the analyst's office, which merely acts as the last territoriality. ⽽那已经太多了。不过俄狄浦斯在家庭中成形，⽽不是在分析师的办公 室，它只是充当最后的领域。 And Oedipus is not made by the  family. The Oedipal uses of synthesis,oedipalization,

triangulation castration, all refer to forces a bit more powerful, a bit more subterranean than

俄狄浦斯不是家庭制造 的。俄狄浦斯的综合⽤途，俄狄浦斯化，三⾓划分，阉割，全部涉及到⽐精神分析， ⽐家庭，⽐意识形态更强⼤，更隐蔽的⼒量，甚⾄连接在⼀起。There we have all the forces of social production, reproduction, and repression. 在那⾥我们拥社会⽣产，再⽣产 和压抑的全部⼒量。This can be explained by the simple truth that very powerful forces are psychoanalysis, than the family, than ideology, even joined together.

required to defeat the forces of desire, lead them to resignation, and substitute everywhere reactions of the daddy-mommy type for what is essentially active, aggressive, artistic,

这可以⽤简单的事实解释: 要求强权 挫败欲望的⼒量，让它们顺从，并且在所有地⽅⽤爸爸妈妈类型的反动替代⽆意识中 本质上肯定的，进攻的，艺术的，⽣产性的和胜利的东⻄。It is in this sense, as we have productive, and triumphant in the unconscious itself.

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seen, that Oedipus is an application, and the family a delegated agent. Even by application it is hard, it is difficult for a child to live and experience himself as an angle,

如我们所看到 的，正是在此意义上，俄狄浦斯是⼀种应⽤，⽽家庭是授权的代理。甚⾄通过应⽤， 像⼀个⾓⼀样⽣活和体验，对于⼩孩来说是困难的。 “This child/

这个⼩孩

he is not there,/

他不在那⾥

he is but an angle,/

他只是⼀个⾓

an angle to come, and there is no angle.... /

将要到来的⾓，⽽现在没有⾓

然⽽这个⽗亲—⺟亲

and yet it is precisely this world of father-mother which must go away,/

的世界必须消失，

正是这个世界，分裂成两半

it is this world, split in two--doubled/

in a state of constant disunion, also willing a constant unification..../

处于持续的分裂状态，也愿望持久的统⼀……

around which turns the entire system of this world/

这个世界的整个系统围绕它转动

maliciously sustained by the most somber organization.

被最阴暗的组织恶意地⽀配。 神经症与精神病 Neurosis and Psychosis

In 1924 Freud proposed a simple criterion for distinguishing between neurosis and psychosis:

⼀九⼆四年，弗洛伊德为神经症与精神病的区分提出了⼀个标准： in neurosis the ego obeys the requirements of reality and stands ready to repress the drives of the id, whereas in psychosis the ego is under the sway of the id, ready to break with reality. 在神经症中，⾃我 遵从现实的要求并且准备压抑本我的驱⼒，然⽽在精神病中，⾃我受到本我的⽀配， 准备与现实决裂。Freud's ideas often took quite some time before making their way into France. 弗洛伊德的理念在被法国⼈接受之前总是费了不少时间。Not this one, however; 然⽽，并不是这个。 that same year Capgras and Carrette presented a case of schizophrenia with a delusion of doubles, where the patient manifested a strong hatred for her mother and

an incestuous desire for her father, but under conditions of reality loss where the parents were

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同⼀年，卡普洛格与卡勒特提供了具有双重幻想的精 神分裂症的案例，病⼈表现出对她⺟亲的强烈恨意和对她⽗亲的乱伦欲望，但是是在 失去现实感的情况下，在那⾥⽗⺟被体验为虚构的⽗⺟或“复制品”。From this they drew the illustration of the inverse relationship: in neurosis the object function of reality is preserved, but on condition that the causal complex be repressed; 他们由此画出了颠倒关系 的图解：在神经症中客体的现实功能被保存，但条件是因果情节被压抑;in psychosis the complex invades consciousness and becomes its object, at the price of a "repression" that now bears on reality itself or the function of the real.在精神病中这种情结侵⼊⽆意识然后 成为它的客体，以现在对现实本⾝或现实的功能施压的“压抑”为代价。Doubtless Freud lived as false parents or "doubles."

was merely insisting on the schematic character of the distinction, for the rupture is also found in neurosis with the return of the repressed (hysterical amnesia,obsessional cancellation), while in psychosis a regaining of reality appears along with the delirious reconstruction.

⽆疑，弗洛伊德仅仅坚持于区分的先验图式的特性，因为与被压抑物的 决裂同样在神经症中被发现（歇斯底⾥的遗忘症，强迫症的废⽌），然⽽在精神病中 现实的重新获得随着谵妄⼀同出现。The fact remains that Freud never dropped this simple distinction.56 And it seems important that, following an original path, Freud encounters again an idea dear to traditional psychiatry:事实上，弗洛伊德从来没有放弃这 个简单的区分。沿着原来的道路，⽽且重要的是弗洛伊德再次遇到传统精神病学的理 念： that madness is fundamentally linked to a loss of reality. Thus there is a convergence with the psychiatric elaboration of the notions of dissociation and autism. Hence the reason, perhaps, for the rapid diffusion that the Freudian account enjoyed. 疯狂基本上与现实的遗 失连结在⼀起。因此，存在着孤独症与分离的概念的精神病学的阐释的会合。 What interests us is the precise role of the Oedipus complex in this convergence.使我们感兴 趣的是俄狄浦斯情结在这个会合中发⽣的作⽤。 For if it is true that the familial themes often erupt into the psychotic consciousness, we would be all the more surprised-in line with a remark by Lacan--if Oedipus were in fact "discovered" in neurosis where it is supposed to be latent, rather than in psychosis where it is held to be patent.

如果家庭主题真的经常进⼊ 精神病⼈的意识，我们会更加惊讶—依据拉康的评论—如果俄狄浦斯事实上在“神经 症”中被发现，它在其中应该是潜在的，⽽不是在精神病中被发现，在其中它被认为是 显⻅的。57 But isn't it true instead that, in psychosis, the familial complex appears precisely as a stimulus whose quality is a matter of indifference, a simple inductor not playing the role of organizer, where the intensive investments of reality bear on something totally different (the social, historical, and cultural fields)?

相反，难道这不是真的， 家庭情结在精神病中 表现为⽆关紧要的刺激，⼀种不起组织作⽤的诱导体，那⾥强烈的现实投资对⼀些全 然不同的事物产⽣影响（社会，历史，⽂化领域）？Oedipus simultaneously invades consciousness and dissolves into itself, testifying to its incapacity to be an "organizer." 俄狄 浦斯同时侵⼊意识并溶⼊它⾃⾝，证明它⾃⼰⽆能于成为“组织者”。 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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Once this is admitted, it is enough to measure psychosis against this fuke standard-enough to

如果这点被承认， ⾜够让精神病与这种标准做⽐较—⾜够把它引向错误的标准，俄狄浦斯—去获得现实 遗失的效果。This is not an abstract operation: an Oedipal "organization" is imposed on the psychotic, though for the sole purpose of assigning the lack of this organization in the psychotic, in his very body. 这不是抽象的操作：⼀种俄狄浦斯的“组织”被强加到精神⼈ 头上，虽然只是为了在精神病⼈的⾝体上布置这种组织的缺乏。It is an exercise in naked flesh, in the depths of the soul. The psychotic reacts with autism and the loss of reality. 这是在鲜活⾁体与灵魂深处的运作。精神病⼈以孤独症和现实的遗失做出反应。 Could it be that the loss of reality is not the effect of the schizophrenic process, but the effect of its forced oedipalization, that is to say, its interruption?现实的遗失可能不是精神分裂过 程的结果，⽽是它的被迫俄狄浦斯化的结果，也就是说，它中断的结果？ Must we correct what we were saying a little earlier, and suppose that some tolerate oedipalization less well than others?我们必须纠正之前的结论，然后认为有些⼈不如其他⼈容忍俄狄浦斯 化 ？Thus the schizo would not be ill within the Oedipus complex, from an Oedipus arising all the more In his hallucinated consciousness as he lacked it in the symbolic organization of "his" unconscious. 因此，精神分裂者在俄狄浦斯结中不会⽣病，不会由于在他产⽣幻 觉的意识中出现的俄狄浦斯⽽⽣病，因为在“他的”⽆意识的象征组织中，他缺少它。 lead it to this false criterion, Oedipus-to obtain the loss-of-reality effect.

On the contrary, he is ill because of the oedipalization to which he is made to submit--the most somber organization--and which he can no longer tolerate: he who has gone on a distant

相反，他因为不得不服从的俄狄浦斯化⽽⽣病——这种最阴暗的组织——他⽆ 法在容忍它：他已经开始了遥远了旅程。As though one were constantly bringing back home the person capable of setting whole continents and cultures adrift.虽然⼈们不断地把 能够建⽴漂浮的⼤陆和⽂化的⼈带回家。 He is not suffering from a divided self or a journey.

shattered Oedipus, but on the

他不因为分裂的本⼰或 破碎的俄狄浦斯⽽受苦，相反，他由于被带回到他已经离开的⼀切⽽受苦。A drop in contrary, from having been brought back to everything he had left.

intensity to the body without organs = 0, autism: the schizo has no other means of reacting to this blocking of all his investments of reality, the barriers placed before him by the Oedipal

在强度中下降到⽆⽆器官的⾝体=0，孤独症：⾯ 对所有现实投资的封堵，精神分裂者只能束⼿⽆策。 As Laing says, they are interrupted in their journey. They have lost reality But when did they lose it? During the journey, or during the interruption of the journey?如莱恩所说，他们的旅⾏被中断。他们已经遗失了 现实，但在什么时候？在旅⾏期间，还是在旅⾏被中断的间隔？ system of social and psychic repression.

Hence another possible formulation of an inverse relationship: there would be something like two groups, the psychotics and neurotics,those who do not tolerate oedipalization, and those

因此另⼀种可能的颠倒关 系的阐述⽅式：将会有像两个团体⼀样的东⻄，精神病⼈与神经症患者，这些⽆法容 who tolerate it and are even content with it and evolve within it.

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忍俄狄浦斯化的⼈ ，与这些容忍它，甚⾄满⾜于它并且在其中发展的⼈。Those on whom the Oedipal imprint does not take, and those on whom it does.这些俄狄浦斯印记并不 在其⾝上呈现的⼈，以及这些俄狄浦斯印记在其⾝上呈现的⼈。 "I believe my friends cast off in a group at the start of the New Age, with forces for a practical explosion that thrust them into a paternalistic deviation that I find depraved. . . . 我相信我的朋友在新世纪的开 端集体地摆脱，以实际的爆炸⼒量，把他们推⼊到堕的落家⻓式的偏离中……A second group of loners, of which I am a part, doubtless constituted by centers of collarbones, was deprived of any possibility of individual success at the moment they were engaged in laborious studies in innate science. With regard to them, my rebellion against the paternalism of the first group placed me from the second

第⼆组孤独者，我是其中⼀员，⽆疑由锁⾻的中⼼构 成，被剥夺了个⼈成功的可能性，他们正在从事艰苦的内在科学的研究。 year in a socially difficult position that was growing more and more suffocating. ⾄于他们， 我对第⼀组的家庭专制的反叛，使得我从第⼆年开始在社会上处于困难的境地，它变 得越来越令⼈窒息。So, do you believe these two groups are capable of being joined?! 所 以，你认为这两组能够联合吗？！am not too angry with these bastards of virile paternalism, I am not vindictive. ... In any case, if I have won, there will be no more struggles between the Father and the Son! ...我没有因为这些男⼦⽓的家⻓式滚蛋⽽⽣⽓，我没有 怨恨……⽆论如何，如果我赢了，⽗⼦之间将不再有争⽃。 I am speaking of God's people, naturally, not of those close to Him who take themselves for his people."我在谈论上 帝的⼦⺠，当然不是谈论这些与他关系密切，把他们⾃⼰看成上帝的⼦⺠的⼈。”58 It is the recording of desire on the increate body without organs, and the familial recording on the socius, that are in opposition throughout the two groups. ⽆器官⾝体上的欲望的记录， 与社会场域上的家庭记录，它们的对⽴遍及两个团体。The innate science in psychosis and the

neurotic experimental sciences. The schizoid excentric circle and the neurosis triangle.

精神病中的内在科学与神经症的实验科学。精神分裂离⼼的圆环以及神经症的三⾓。 On a more general level, it is the two kinds of use made of synthesis that are in opposition. 在 更加普遍的层次，正是这两种综合应⽤相互对⽴。On the one hand there are the desiring —machines, and on the other the Oedipal-narcissistic machine. ⼀⽅⾯存在欲望机器，另⼀ ⽅⾯存在着俄狄浦斯—⾃恋机器。In order to understand the details of this struggle, it must be borne in mind that the family relentlessly operates on desiring-production. 为了理解 这个⽃争的细节，必须记住家庭⽆情地在欲望⽣产上运作。Inscribing itself into the recording process of desire, clutching at everything, the family performs a vast appropriation of the productive forces;将它⾃⾝铭刻进欲望的记录过程，抓住⼀切，家庭执⾏对⽣产 性⼒量的巨⼤侵占。 it displaces and reorganizes in its own fashion the entirety of the connections and the hiatuses that characterize the machines of desire.它以⾃⼰的⽅式取代 并重组表征欲望机器的全部的连结与裂缝。 It reorganizes them all along the lines of the 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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universal castration that conditions the family itself ("a dead rat's ass," said Artaud, "suspended from the ceiling of the sky"), but it also redistributes these breaks in accordance with its own laws and the requirements of social production. “ ” “

它⼀只沿着限制家庭本⾝的普 遍阉割之线，重新组织它们。（ ⼀只死⽼⿏的屁股 ，阿尔托说， 挂在天空的花板 上”）但它同样根据它⾃⼰的法律和社会⽣产的要求重新分配这些中断。The inscription performed by the family follows the pattern of its triangle, by distinguishing what belongs to the family from what does not. 这种由家庭执⾏的注册遵循它的三⾓模式，通过将属于 家庭的东⻄与不属于家庭的东⻄区分开来。It also cuts inwardly, along the lines of differentiation that form global persons: there's daddy, there's mommy, there you are, and then there's your sister. 它同样内在地切断，沿着塑造普遍的⼈的区分之线:那是爸爸， 那是妈妈，那是你，然后那是你妹妹。Cut into the flow of milk here, it's your brother's turn, don't take a crap here, cut into the stream of shit over there. 中断奶流，轮到你哥哥 了，别在那⾥拉屎，在此中断你的屎流。Retention is the primary function of the family: it is a matter of learning what elements of desiring-production the family is going to reject, what it is going to retain, what it is going to direct along the dead-end roads leading to its own undifferentiated (the miasma), and what on the contrary it is going to lead down the paths of a contagious and reproduceable differentiation.

滞留是家庭的主要功能：这是有关 知道家庭打算拒绝欲望⽣产的什么元素，它打算保留什么，它打算径直沿着死路把什 么引向它⾃⾝的⽆差别（瘴⽓），并且相反，它打算把什么引向传染性的和再⽣性的 区分的道路的问题。For the family creates at the same time its disgraces and its honors, the nondifferentiation of its neurosis and the differentiation of its ideal, which are distinguishable only in appearance.因为家庭同时⽣产它的羞耻和荣誉，它的神经症的⽆差别和它的理 想的差别，它们只是表⾯上看起来可区分的。 While this is taking place, what is desiring-production doing? 然⽽这正在发⽣，欲望⽣产 在做什么？The retained elements do not enter into the new use of synthesis that imposes such a profound change on them without causing the whole triangle to reverberate. 保留的要 素没有进⼊新的综合应⽤，这种应⽤强加给他们如此深刻的改变，⽽没有使整个三⾓ 动荡。The desiring-machines are at the door, they make everything shake when they enter. 欲望机器临近门⼝，它使得⼀切进⼊的东⻄振动。Moreover, what does not enter causes perhaps even more vibrations to be felt. The desiring-machines reintroduce or attempt to reintroduce their deviant cuts and breaks. 此外，未进⼊的东⻄可能引起更⼤的振动。欲 望机器重新引⼊或者尝试重新引⼊异常的切⼝与中断。The child feels the task required of him. But what is to be put into the triangle, how are selections to be made? The father's nose or the mother's ear—will that do, can that be retained, will that constitute a good

⼉童察觉到他的任务。但是什么被置⼊三⾓，选择如何被做出？⽗亲 的⿐⼦或⺟亲的⽿朵——那⾏吗，可以被保留下来吗，将会构成⼀种良好的俄狄浦斯 切⼝吗？And the bicycle horn? What is part of the family? It is the triangle's job to vibrate, to resonate, under the pressure of what it retains as much as what it thrusts aside. 还有⾃⾏⻋ Oedipal incision?

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喇叭？家庭的⼀部分是什么？振动，共鸣是三⾓的职责，处于它的保留物的压⼒之 下，同样也处于它的丢弃物的压⼒之下。Resonance—here again, either muffled or public, disgraceful or proud—is the family's second function. 共鸣——再⼀次，要么沉 闷，要么公开，要么耻辱，要么⾃豪——是家庭的第⼆种功能。The family is at the

same time an anus that retains, a voice that resounds, and a mouth that consumes: its very own three syntheses, since it is a matter of connecting desire to the ready-made objects of social production. Go buy madeleines in Combray if you really want to feel the vibrations.

家庭同时是保留的肛门，回响的声⾳，耗费的嘴巴：它⾃⾝的三种综合:因为这是把欲 望与现成的社会⽣产的客体联系起来的问题。你真想体验振动，就去贡布雷买玛德林 蛋糕吧。 We now come to the realization that the simple opposition between the two groups is inadequate, an opposition that would allow one to define neurosis as an intra-oedipal disorder, and psychosis as an extra-oedipal escape. — — It is not even enough to state that the two groups are "capable of

我们现在意识到这两个团体之间的简单 对⽴是不充分的，⼀种将允许⼈们定义神经症为内 俄狄浦斯扰乱，定义精神病为外 俄狄浦斯逃逸的对⽴。 being joined." Rather it is the possibility of discriminating directly between the two that creates the difficulty.甚⾄不能说这两个团体“能够联结” 。相反正是直接区别两个团体的 可能性造成了困难。How can we distinguish between the pressure that familial reproduction exercises on desiring-production, and the pressure that desiring—production exercises on familial reproduction? 我们如何区分家庭再⽣产对欲望⽣产施加的压⼒和欲 望⽣产对家庭再⽣产施加的压⼒？The Oedipal triangle vibrates and trembles, but is this in terms of the hold over the machines of desire that it constantly guarantees itself, or in terms of these machines that escape the Oedipal imprint and cause the triangle to release its grip?俄 狄浦斯三⾓振动且颤抖，但这是根据对不断保证⾃⾝的对欲望机器的掌控，或是根据 这些摆脱俄狄浦斯印记并使三⾓松开的机器？Where does the resonance of the triangle reach its limit? A familial romance expresses an effort to save the Oedipal genealogy, but it also expresses a free thrust of non-oedipal genealogy.三⾓的共振在何处达到它的极限？⼀ 部家庭爱情⼩说表达了解救俄狄浦斯世系的努⼒，但是它同样表达⾮俄狄浦斯世系的 ⾃由推⼒。 Fantasies are never pregnant forms, but border or frontier phenomena ready to cross over to one side or the other. In short, Oedipus is strictly undecidable. It can be found everywhere all the more readily for being undecidable, and in this sense it is correct to say that Oedipus is strictly good for nothing

。幻想从来不是孕育的形式，⽽是边界的或边缘 的现象，准备越过到⼀边或另⼀边。简单地说，俄狄浦斯是完全不可判定的。到处都 可以发现它，更加便于它成为不了判定的，并且在这个意义上这样说是对的：俄狄浦 斯严格来说毫⽆价值。 Let us turn to the beautiful story of Gerard de Nerval: he wants Aurelie, his fondest love, to be the same as Adrienne, the little girl of his childhood; he "perceives" them as identical.

让我

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们回到杰拉尔.德.奈⽡尔的美好故事：他希望奥⿊丽，他的⾄爱，变得像阿德⾥安—— 他童年时的⼥孩——⼀样；他把“她们”看作⼀个⼈。59 And Aurelie and Adrienne, both in one, are his mother. Will it be said that the identification as "a perceptual identity" is here a sign of psychosis?⽽且奥⿊丽与阿德⾥安，两者集于⼀⾝，都是他的⺟亲。 能够说作 为“感知的⾝份”的认同在这⾥是精神病的信号吗？One then encounters the criterion of reality: the complex invades the psychotic consciousness only at the price of a rupture with the real, whereas in neurosis the identity remains that of unconscious representations and does not compromise perception.

⼈们接着遇到现实的标准：情结侵⼊精神病⼈意识的代 价是与现实决裂，然⽽在神经症中，⾝份依然是⽆意识的代理并且没有损害感知。But what is there to gain from inscribing everything in Oedipus, even psychosis? 但是把⼀切， 甚⾄把精神病铭写在俄狄浦斯中有什么好处？One step further and Aurelie, Adrienne, and the mother are the Virgin.更进⼀步，奥⿊丽，阿德⾥安，和⺟亲都是圣⼥。 Nerval seeks the point where the vibration of the triangle is at its limit. "You are simply seeking for drama," says Aurelie. 内⽡发现三⾓的振动达到极限的点。“你只是在寻找戏剧”奥⿊丽 说道。Everything is not inscribed in Oedipus without everything at its extreme fleeing beyond the reach of Oedipus. ⼀切都不刻写在俄狄浦斯中，⼀切极端的事物都没有逃离 俄狄浦斯。These identifications were not identifications with persons from the viewpoint of perception, but identifications of names with regions of intensity that provide the impetus toward other still more intense regions，stimuli of one sort or another that set in motion another journey altogether, stases that prepare for other breakthroughs, other movements where the mother is no longer encountered, but the Virgin and God:从感知的⾓度来看，这 些认同不是对⼈的认同，⽽是对强度区域的名字的确认，它为别的依然更加强烈的区 域提供动⼒，彻底触发另⼀种旅⾏的⼀种或别种刺激，为其它的突围作准备的停滞， 不再在其中遇到⺟亲、⽽是遇到圣⺟与上帝的运动："And twice I have crossed and conquered the Acheron."60 Thus the schizo will accept the reduction of everything to the

mother, since it is of no importance whatsoever: he is sure of being able to make everything rise again from the mother, and to keep for his own secret use all the Virgins that had been placed there.

我已经有两次横渡并征服冥河。"因此精神分裂者将会接受把⼀切还原为⺟亲，因为 这⽆关紧要：他确定能够使得⼀切从⺟亲中复活，并且保守⾃⼰的秘密，应⽤⼀切已 经被置于那⾥的圣⺟。 "

Everything can be converted into neurosis, or warped out of shape into psychosis: it is therefore not in this fashion that the question must be posed.

⼀切都可以被转变为神经症， 或者扭曲⾛样成精神病：因此不应该以这种⽅式提出问题。It would be inaccurate to maintain an Oedipal interpretation for the neuroses, and to reserve an extra-oedipal explanation for the psychoses.坚持⼀种对神经症的俄狄浦斯的解释，保留⼀种对精神病 的超俄狄浦斯的说明，这都是错误的。 There are not two groups, there is no difference in nature between neuroses and psychoses. 不存在两种团体，神经症与精神病之间不存在本 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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质上的差别。For in any case desiring-production is the cause, the ultimate cause of both the psychotic subversions that shatter Oedipus or overwhelm it, and of the neurotic reverberations that constitute it. ⽆论如何，欲望⽣产是原因，既是粉碎或击垮俄狄浦斯 的精神病倾覆的根本原因，也是构成它的神经症回响的根本原因。Such a principle takes on its full meaning if it is related to the problem of "actual factors."如果它与"真实因 素" 的问题有关，这样⼀种原则具有它的充分意义。One of the most important points of psychoanalysis was the evaluation of the role of these actual factors, even in neurosis, insofar as they are distinguishable from the familial infantile factors;精神分析的最重要的⼀点是对 这些真实因素的作⽤进⾏评估，甚⾄在神经症中，因为他们有别于家庭的幼年因素。 all the major dissensions were linked to this evaluation. The difficulties bore on several aspects.所有主要的争论都与这个评估有关。这种困难对⼏个⽅⾯施压。 First, the nature of these factors: were they somatic, social, metaphysical? Were they the famous "problems of living," through which a very pure desexualized idealism was reintroduced into psychoanalysis? " "

⾸先，这些因素的性质：它们是⾁体的，社会的，形⽽上学的吗？它 们是著名的 ⽣存的问题 吗，通过它，⼀种纯粹的去性化的唯⼼主义被再次引⼊到精 神分析当中？In the second place, the modality of these factors: did they act in a negative, privative fashion, by mere frustration?其次，这些因素的形式：它们仅通过挫折，以⼀种 消极的，剥夺的⽅式⾏动？ Finally, their moment, their own time: was it not self-evident that the actual factor arose , and signified "recent," in opposition to the infantile or the oldest factor that could be sufficiently explained by the familial complex? 最终，它们的运动，它 们的时间：出现的真实因素和"最近的"所指，与可以被家庭情节充分地解释的最幼稚 或最古⽼的因素对⽴，这不是⾃明的？Even a writer like Reich—so careful to situate desire in relation to the forms of social production, demonstrating thereby that there is no psychoneurosis that is not also an actual neurosis—continues to present the actual factors as acting by means of a repressive deprivation (the "sexual stasis") and as arising afterward. ——

甚 ⾄像赖希这样的作家 ⼩⼼将欲望定位于与社会⽣产的形式的关联中，因此表明不 存在不同时是真实神经症的精神神经病——继续凭借压抑的剥夺（性欲停滞）把真实 的因素描述为⾏动，并且描述为随后出现的东⻄。Which leads him to maintain a kind of

diffuse oedipalism, since the stasis or the actual privative factor only defines the energy of the neurosis, but not the content that for its own part refers to the infantile Oedipal conflict, this old conflict becoming reactivated by the actual stasis.*

这使得它坚持⼀种弥散的俄狄浦斯 主义，因为停滞或真实的剥夺因素只规定神经症的能量，⽽不是内容，它的⼀部分与 幼年的俄狄浦斯冲突有关，这种古⽼的冲突由于真实的停滞⽽被重新激发。 But the oedipalists are not saying anything different from this when they remark that an actual deprivation or frustration cannot be experienced except in the midst of an older

但是俄狄浦斯主义者没有说出与此不同的东⻄，当它们评论 说，真实的剥夺或挫折只在更古⽼的内在的定性冲突中被体验。which blocks not internal qualitative conflict,

merely the roads prohibited by reality, but also those that reality leaves open and that the ego

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它不只是堵塞了被现实禁⽌的道 路，同样堵塞了现实使其开放的道路，⽽且⾃我接着禁⽌它⾃⼰（双重僵局的公 式）： "Could one find examples [illustrating the diagram of actual neuroses] in the prisoner or the concentration-camp victim or the worker harassed by work? ⼈⺠能在囚犯，集中营 受害者，或被⼯作折磨的⼯⼈⾝上找到例证（阐明真实神经症的图标）吗？It is not certain that they would furnish a large quota. . . .不确定他们是否将会提供⼤的配额…… forbids itself in its turn (the double —impasse formula):

Our systematic tendency is not to accept the evident iniquities of reality without taking stock of them, without trying to disclose in what sense the disorder of the world is manifested in the subjective disorder, even if it is, with the passing of time, inscribed within more or less irreversible structures."

我们的惯常倾向不是接受明显的现实罪恶，在没有观察它们，没 有试着揭⽰在何种意义上世界的混乱体现于主观的混乱的情况下，随着时间流逝，虽 然它或多或少被刻写在不可撤销的结构内。"61 We understand this sentence,but can't help finding its tone disturbing.我们理解这句话的意思，然⽽我们不禁发现它的令⼈不 安的⾳调。 The following choice is imposed on us: either the actual factor is conceived in a totally exterior privative fashion (which is an impossibility), or it descends into an internal qualitative conflict that is necessarily understood in relation to Oedipus. (Oedipus, the fountainhead where the psychoanalyst washes his hands of the world's iniquities.)

下⾯的选 择被强加到我们头上：要么真实的因素以⼀种完全外在的剥夺⽅式被构想（它是⼀种 不可能性），要么它落⼊内在定性的冲突，它必定在与俄狄浦斯的关系中被理解。 （俄狄浦斯，精神分析师在世界的肮脏源头洗⼿）。 Reich, The Function of the Orgasm, p. 112: "All neurotic fantasies can be traced back to the child's early sexual relationship to the parents. However, if it were not continually nourished by the contemporary stasis of excitation which It initially produced, the childparent conflict could not by itself cause a permanent disturbance of the psychic equilibrium." p112 "

赖希，《性⾼潮的功能》 ， 所有的神经症幻想都可以追溯到⼉童 早期的与⽗⺟的性关系。然⽽如果它没有为它起初⽣产的同时代的兴奋的停滞所 滋养，⽗⺟与⼉童的冲突本⾝⽆法引起对精神平衡的持久扰乱。" In an altogether different direction, if we consider the idealist deviations of psychoanalysis, we see in them an interesting attempt at giving the actual factors a status other than ulterior or privative.

在全然不同的⽅向，如果我们思考唯⼼主义的精神分析偏离，我们在其中看 到有趣的尝试，它赋予真实的因素以不同于隐密或剥夺的地位。This came about as two concerns were found to be linked in an apparent paradox, for example in Jung: 这是因为有 两个关注点被发现与明显的悖论有关，⽐如在荣格⾝上：the concern for curtailing the interminable cure by addressing oneself to the present or actual state of the disorder, 关注通 过使⾃⼰转向当前的或真实··的混乱状况来削减这种冗⻓的治疗，and the concern for going further than Oedipus, even further than the pre-oedipal, for going much further back— as if what was most actual was also the most primary, the shortest, the furthest removed.* ⽽ 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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且关注⽐俄狄浦斯⾛的更远，甚⾄⽐前俄狄浦斯⾛的更远，关注回到很远——仿佛最 真实的同时也是最原始的，最近的，最远的。Jung presents his archetypes as actual factors that extend in fact beyond the familial images in the transference, as well as being archaic factors infinitely older and from an order of time which is not that of the infantile factors themselves.

荣格把他的原型描述为实际上在移情中超出家庭形象的真实因素， 同样也描述为古⽼的因素，它们⽆限地古⽼并且起源于⼀种时间秩序，⼀种并⾮是幼 年因素本⾝的时间秩序。But nothing has been gained thereby, since the actual factor

ceases to be privative only provided it enjoys the rights of the Ideal, and does not cease to be an afterward except by becoming a beyond, which must be signified anagogically by Oedipus instead of depending on it analytically.

但是因此什么都没有得到，因为真实的因素不再是 剥夺的，只要它享受理想的权利，除⾮成为超越者，它始终都是后来者，它⼀定被俄 狄浦斯神秘地表达，⽽不是在分析上依赖俄狄浦斯。This necessarily results in the reintroduction of the afterward in the temporal difference, as the astonishing distribution proposed by Jung attests:这必然导致时间差分中的后来者的重新引⼊，因为荣格提出的 令⼈吃惊的分配证明： for the young, whose problems concern the family and love, Freud's method! For those less young, whose problems have to do with social adaptation, Adler!对于 年轻⼈，它们的问题与家庭和爱有关，弗洛伊德的⽅法！对于那些不太年轻的⼈，它 们的问题与社会适应有关，阿德勒！And Jung for the adults and the old people, whose problems have to do with the Ideal.62 ⽽对于荣格来说，年轻⼈和⽼⼈的问题与理想有 关。And we have seen what remains common to Freud and Jung: the unconscious always measured against myths (and not against the units of production), although the measuring is done in two contrary directions. 我们已经看到了荣格与弗洛伊德的共同之处：⽆意识总 是依据神话来衡量（⽽不是根据⽣产的单位），虽然已经在两个相反的⽅向做出了这 种衡量。But what does it matter, after all, if morality or religion find an analytical and regressive meaning in Oedipus, or if Oedipus finds an anagogical and prospective meaning in morality or religion?毕竟，假如道德或宗教在俄狄浦斯中发现⼀种分析的和退⾏的意 义，或假如俄狄浦斯在道德或宗教中发现⼀种神秘解释的或预期的意义，这有什么要 紧？ We maintain that the cause of the disorder,neurosis or psychosis, is always in desiringproduction, in its relation to social production, in their different or conflicting regimes, and the modes of investment that desiring-production performs in the system of social production.

我们坚持认为，混乱，神经症，或精神病的起因，总是在欲望⽣产中，在 它们与社会⽣产的关联中，在它们的不同的或冲突的体制中，以及欲望⽣产在社会⽣ 产的系统中执⾏的投资模式中。The actual factor is desiring-production insofar as it is caught up in this relationship, this conflict, and these modalities. 真实的因素是欲望⽣产， 因为它卷⼊到这种关系，这种冲突以及这些模式当中。Nor is this factor either ulterior or privative. Being constitutive of the full life of desire, it is contemporary with the most tender age, and it accompanies this life with every step. 这种因素既不是隐蔽的也不是剥夺的。 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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作为欲望的充盈⽣命的要素，它是最年幼的时代，它⼀直陪伴着这种⽣命。It does not arise after Oedipus, it in no way presupposes an Oedipal organization, nor a pre-oedipal preorganization. 它不是随着俄狄浦斯出现的，它绝没有预设俄狄浦斯的组织，也没有 预设⼀种前俄狄浦斯的前组织。On the contrary, it is Oedipus that depends on desiringproduction, either as a stimulus of one form or another, a simple inductor through which the anoedipal organization of desiring-production is formed,beginning with early childhood, or as an effect of the psychic and social repression imposed on desiring-production by social reproduction by means of the family.

相反，恰恰是俄狄浦斯依赖欲望⽣产，要么作为⼀ 种或另⼀种形式的刺激物，⼀种单纯的诱导物，通过它，欲望⽣产的俄狄浦斯组织得 以形成，从童年早期开始，要么作为精神和社会压抑的结果，它通过社会⽣产和家庭 对欲望⽣产施压。The term "actual" is not used because it designates what is most recent, and because it would be opposed to "former" or "infantile";没有使⽤"真实的" 这个术语， 是因为它指明最近的东⻄，⽽且因为它与"从前的"或"幼稚的"相对；it is used in terms of its difference with respect to "virtual." 根据它与"虚拟的"的这个术语之间的差异被应 ⽤。And it is the Oedipus complex that is virtual, either inasmuch as it must be actualized in a neurotic formation as a derived effect of the actual factor, or inasmuch as it is dismembered and dissolved in a psychotic formation as the direct effect of this same factor. ⽽且俄狄浦斯 正是虚拟的，要么因为它必须在神经症的形成过程中实现为真实因素的衍⽣结果，要 么因为它在精神病的形成过程中被肢解并被溶解为这种相同因素的直接结果。It is indeed in this sense that the idea of the afterward seemed to us to be a final paralogism in psychoanalytic theory and practice; 正是在这个意义上，后来这个概念在我们看来似乎是 精神分析理论与实践中的最后悖谬；active desiring-production, in its very process, invests from the beginning a constellation of somatic, social, and metaphysical relations that do not follow after Oedipal psychological relations,but that on the contrary will be applied to the underlying Oedipal constellation defined by reaction, or else will exclude this constellation from the field of investment constituting their activity.

肯定的欲望⽣产，在它的过程中， 从⼀开投资于⾁体的，社会的，和形⽽上学的关系的群集，它并没有跟随俄狄浦斯的 精神关系，但是相反，它会被应⽤于由反动所规定的潜在的俄狄浦斯集群，否则会从 构成它们的活动的投资场域中驱逐这种集群。Undecidable, virtual, reactive or reactional (reactionnel), such is Oedipus. 不可判定，虚构，保守或反动，这就是俄狄浦斯。It is only a reactional formation, a formation that results from a reaction to desiring-production. 它只是⼀种反动的结构，⼀种由欲望⽣产的反动造成的结构。It is a serious mistake to consider this formation in isolation, abstractly,independently of the actual factor that coexists with it and to which it reacts.孤⽴地、抽象地、独⽴地思考与它共存、它对其作出反应 的这种真实因素的结构，这是⼀种严重的错误。 Yet this is what psychoanalysis does when it closets itself in Oedipus, and determines its progressions and regressions in terms of Oedipus, or even in relationship to it:

然⽽这就是精 神分析所做的，当它把⾃⼰关在俄狄浦斯中密谈，并且根据俄狄浦斯确定它的前进与 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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退⾏，甚⾄在与它的关系中：thus the idea of pre-oedipal regression, by means of which one sometimes attempts to characterize psychosis. It is like a Cartesian devil;*因此，前俄狄 浦斯退⾏的概念，⼈们有时候尝试⽤它描述精神病的特征。它就像⼀个笛卡尔的恶 魔。 the regressions and progressions are made only within the artificially closed vessel of Oedipus, and in reality depend on a state of forces that is changing, yet always actual and contemporary, within anoedipal desiring-production. 退⾏与前进只在俄狄浦斯的⼈⼯封闭 的容器内被制造，⽽且实际上依赖⼒量的状态——然⽽总是真实的和同时代的——它 在反俄狄浦斯的欲望⽣产内变化着。Desiring-production has solely an actual existence;progressions and regressions are merely the effectuations of a virtually that is always fulfilled as perfectly as it can be by virtue of the states of desire.欲望⽣产仅仅有⼀ 种真实的存在；前进与退⾏仅只是实际上它凭借欲望的状态尽可能完美地实现了的效 果。Rarely have psychiatrists and psychoanalysts been able to establish a really inspired direct relationship with either child or adult schizophrenics; 精神病学家与精神分析很少能 够与⼉童或年轻的精神分裂者建⽴⼀种真正启发性的直接关系；Gisela Pankow and Bruno Bettelheim break new ground in this area by the force of their theory and the efficacy of their therapy. It is not by chance that both of them call into question the notion of

吉塞拉·番寇与布鲁诺·⻉特汉⽤他们的理论的⼒量与他们的治疗⼒量在他们 的领域打开了新的场地。他们都对退⾏的概念表⽰怀疑。Taking the example of the bodily cares administered to a schizophrenic—massages, baths, swathings—Gisela Pankow asks if it is a matter of reaching the invalid at the point of his regression,举个给精神分裂者 的⾝体保健的例⼦——按摩，洗浴，捆绑—— 吉塞尔·番寇问道，是否这是他的退⾏ 达到残废的地步的问题。in order to give him indirect symbolic satisfactions that would allow him to resume a progression, to take up a progressive pace.为了给他间接的象征满 ⾜，这种满⾜允许它重新继续前进，开始前进的步伐。 It is not at all a question, she says, "of administering care that the schizophrenic presumably did not receive when he was a baby. 这根本不是⼀个问题，她说道：“有关精神分裂者在它还是个婴⼉的时候⼤概没 有受到管理保健。It is a question of giving the patient tactile and other bodily sensations that lead him to a recognition of the limits of his body. ... It is a question of the recognition of an unconscious desire, and not of this desire's satisfaction."63 这是赋予病⼈触觉的或⾝体 的感觉，使他认识到他⾝体的极限的问题……这是⽆意识欲望的认识的问题，⽽不是 这种欲望满⾜的问题。Recognizing the desire is tantamount to setting desiring— production back into motion on the body without organs, in the very place to which the schizo had retreated in order to silence and suffocate this production.认识这种欲望等同于将 欲望⽣产置回⽆器官的⾝体上的运动当中，精神分裂者已经退回到这个地⽅，为的是 平息这种⽣产。 This recognition of desire, this position of desire, this"Sign refers to an regression.

order of real and actual productivity that is not to be confused with an indirect or symbolic satisfaction, and that, in its stops as in its starts, is as distinct from a pre-oedipal regression as from a progressive restoration of Oedipus.;

这种对欲望的认识，这种欲望的位置，这种有

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关真实秩序的符号以及没有与间接的或象征的满⾜混为⼀谈的真实⽣产⼒，⽽且，它 的中⽌就是它的开始，它不同于前俄狄浦斯的退⾏，正如它不同于前进的俄狄浦斯复 辟。 A Cartesian devil, or bottle imp, is a small hollow glass figure used in physics. Immersed in a closed vessel of water, it can be made to rise or sink by varying the pressure, and hence the amount of water in the figure. (Translators'note.);

⼀个笛卡尔的恶魔，或沉 浮⼦，沉浸在⼀个封闭的⽔容器中，⼀种在物理学中使⽤的空玻璃。它可以随着 压⼒的变化沉浮，由此图中显⽰⽔量。（译注） 过程 The Process Between neurosis and psychosis there is no difference in nature, species, or group. Neurosis can no more be explained oedipally than can psychosis. It is rather the contrary; neurosis explains Oedipus.Then how do we conceive of the relationship between psychosis and neurosis?

在⾃然、物种或团体中，神经症与精神病之间没有差别。神经症与精神病⼀ 样，两者都不能被俄狄浦斯地解释。恰恰相反；神经症解释俄狄浦斯。那么我们如何 构想精神病与神经症的关系？Everything changes depending on whether we call psychosis the process itself, or on the contrary, an interruption of the process (and what type of interruption?).⼀切改变取决于我们是否把精神病叫作过程本⾝，或相反，称为⼀种过 程的中断（但是是何种类型的中断？）。Schizophrenia as a process is desiring-

production, but it is this production as it functions at the end, as the limit of social production determined by the conditions of capitalism.It is our very own "malady," modern man's sickness. " " The

作为过程的精神分裂是欲望⽣产，但是它最终正是起这种⽣产的作⽤，作为 由资本主义条件所规定的社会⽣产的边界。它是我们的 痼疾 ，现代⼈的疾病。 end of history has no other meaning.历史的终结没有别的意义。 In it the two meanings of

process meet, as the movement of social production that goes to the very extremes of its deterritorialization, and as the movement of metaphysical production that carries desire along

在其中作，过程的两种意义相会了，作为达到 它的解域化的极限的社会⽣产运动，与作为在⼀个新的地球上卷携着欲望并再⽣产⾃ ⾝的形⽽上的⽣产运动。The desert grows . . . the sign is near." The schizo carries along the decoded flows, makes them traverse the desert of the body without organs, where he installs his desiring-machines and produces a perpetual outflow of acting forces. 沙漠增 加……征兆临近。"精神分裂者卷携解码的流，使他们穿过⽆器官⾝体的荒漠，他在那 ⾥安装他的欲望机器并且⽣产的⾏动⼒量的持续流溢。He has crossed over the limit, the schiz, which maintained the production of desire always at the margins of social production,tangential and always repelled.他跨过了边界，精神分裂者，他在社会⽣产的 边缘坚持欲望⽣产，不相⼲⽽是总是受到驱逐。 with it and reproduces it in a new Earth. "

The schizo knows how to leave: he has made departure into something as simple as being born or dying. But at the same time his journey is strangely stationary, in place.

精神分裂者

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知道如何离开：他已经出发到某件事物那⾥，就像出⽣与死亡⼀样简单。但是同时他 的旅⾏是不可思议地静⽌的，处于恰当的位置。He does not speak of another world, he is not from another world: even when he is displacing himself in space, his is a journey in intensity, around the desiring-machine that is erected here and remains here. 他不谈论另世 界，他不是来⾃另世界：甚⾄当他移动位置，他的旅⾏是⼀种处于强度中，绕着建造 并留在这⾥的欲望机器的旅⾏。For here is the desert propagated by our world, and also the new earth, and the machine that hums, around which the schizos revolve, planets for a new sun. These men of desire—or do they not yet exist?—are like Zarathustra.因为这有由我 们的世界所拓展的沙漠，也有新的⼤地，发出低沉声响的机器，精神分裂者围绕着 它， 就像新太阳的天体。或者他们还不存在？这些像查拉图斯特拉⼀样的欲望的⼈。 They know incredible sufferings, vertigos, and sicknesses. They have their specters. They must reinvent each gesture. 他们难以置信的痛苦，眩晕与疾病。他们有⾃⼰的可怕幽 灵。他们必须重新发明每种姿态。But such a man produces himself as a free man, irresponsible, solitary, and joyous, finally able to say and do something simple in his own name, without asking permission;但是这种⼈把⾃⼰⽣产为⾃由⼈，没有责任，孤独，欣 快，最终能够单纯以他⾃⼰的名义说话和⾏动，⽽⽆需外在的许可。 a desire lacking nothing, a flux that overcomes barriers and codes, a name that no longer designates any ego whatever.⼀种没有匮乏的欲望，⼀种克服了阻碍与编码的流，⼀种不再指⽰任何⾃我 的名字。 He has simply ceased being afraid of becoming mad. He experiences and lives himself as the sublime sickness that will no longer affect him. Here, what is, what would a psychiatrist be worth?;他只是不再害怕变的疯狂。他把⾃⼰体验并经历为不再侵袭他的 疾病。在这⾥精神病医⽣算什么，他有什么价值？ In the whole of psychiatry only Jaspers, then Laing have grasped what process signified, and its fulfillment—and so escaped the familial-ism that is the ordinary bed and board of psychoanalysis and psychiatry.

在整个精神病学中，只有贾斯珀斯和莱恩已经理解了过 程及其实现意味着什么，因此摆脱了家庭主义，它是精神分析与精神病学的平凡⾷ 宿。"If the human race survives, future men will, I suspect, look back on our enlightened

epoch as a veritable age of Darkness. They will presumably be able to savor the irony of this situation with more

如果⼈类幸存，未来的⼈会——我猜测—— 把我 们开明的时代看作名副其实的⿊暗年代。他们⼤概能够品味到⽐我们从中获得的更多 的乐趣。The laugh's on us. They will see that what we call 'schizophrenia' was one of the forms in which, often through quite ordinary people, the light began to break through the cracks in our all-too-closed minds. . . . 我们⾝上的可笑之物。他们会发现我们所谓的精 神病是⼀种形式，在其中，经常穿过⼗分平凡的⼈们，光开始穿透我们的过于封闭的 思想的缝隙……Madness need not be all breakdown. It may also be breakthrough. . . . The person going through ego-loss or transcendental experiences may or may not become in different ways confused. Then he might legitimately be regarded as mad. 疯狂不需要变得完 amusement than we can extract from it.

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全崩溃。它同样可能被突破……⼈经受⾃我遗失或先验的体验，可能或可能不以不同 的⽅式变得难以辨认。然后他或许合法地被视为疯狂的。But to be mad is not

necessarily to be ill, notwithstanding that in our culture the two categories have become confused. . . . From the alienated starting point of our pseudo-sanity, everything is equivocal.

但是成为疯狂的并不⼀定要⽣病，虽然在我们的⽂化中这两个范畴经常被⼈们混 淆……从我们伪理智的疏离的出发点来看，⼀切都是模棱两可的。Our sanity is not 'true'sanity. Their madness is not 'true' madness. The madness of our patients is an artifact of the destruction wreaked on them by us and by them on themselves. 我们的理智不是"真 正"的理智。他们的疯狂不是"真正"的疯狂。我们病⼈的疯狂是由我们对他们造成的和 由他们⾃⼰造成的破坏的⼈⼯品。Let no one suppose that we meet 'true' madness any more than that we are truly sane. 让⼈们不要认为我们遇到的"真正"疯狂不超过认为我们 真正是理智的。The madness that we encounter in 'patients' is a gross travesty, a mockery, a grotesque caricature of what the natural healing of that estranged integration we call sanity might be. True sanity entails in one way or another the dissolution of the normal ego.";我们 在"病⼈"⾝上遇到的疯狂是⼀件粗俗的仿制品，⼀种可笑的歪曲，我们认为理智可能 是疏离的综合的⾃然复原的⼀副奇怪漫画。真正的理性以⼀种或另⼀种⽅式引起规范 ⾃我的溶解。 The visit to London is our visit to Pythia. Turner is there. Looking at his paintings, one

参观伦敦等于拜访⽪ 提亚。特纳在那⾥。看着他的绘画，⼈们理解了翻过墙壁，但仍留在后⾯意味着什 么。 to cause flows to pass through, without knowing any longer whether they are carrying us elsewhere or flowing back over us already.使得流穿过，⽽不再需要知道它们把我们带 到别的地⽅还是流回我们已经到过的地⽅。 The paintings range over three periods. If the psychiatrist were allowed to speak here, he could talk about the first two, although they are in fact the most reasonable. 绘画涉及三个时期。如果允许精神病医⽣讲话，他可以谈论前 两个，虽然他们实际上是最理智的。The first canvases are of end-of-the-world catastrophes, avalanches, and storms.第⼀幅油布画包括末⽇灾难，雪崩和闪电。 That's where Turner begins. 这便是特纳开始的地⽅。The paintings of the second period are somewhat like the delirious reconstruction, where the delirium hides, or rather where it is on a par with a lofty technique inherited from Poussin, Lorrain, or the Dutch tradition: 第⼆个时 期的绘画有点像谵妄的重建，谵妄藏在⾥⾯，确切的说在其中它能够与继承了普珊， 洛兰，或荷兰⼈的传统的⾼级技法媲美。the world is reconstructed through archaisms having a modern function.世界通过具有现代功能的古语得以重建。 But something incomparable happens at the level of the paintings of the third period, in the series Turner does not exhibit, but keeps secret. 但是第三个时期的绘画层次上，某些⽆以伦⽐的事情 发⽣了，特纳没有展览这期系列画作，⽽只是秘密保存着。It cannot even be said that he is far ahead of his time: there is here something ageless, and that comes to us from an eternal future, or flees toward it. 甚⾄不能说他远远超过他的时代：在此有某些不朽的东 understands what it means to scale the wall, and yet to remain behind;

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⻄，它从永恒的未来来到我们⾝边，或逃向它。The canvas turns in on itself, it is pierced by a hole, a lake, a flame, a tornado, an explosion. 油布画⾃⾝旋转，它为⿊洞，湖泊，⽕ 焰，台⻛，爆炸所刺穿。The themes of the preceding paintings are to be found again here, their meaning changed. The canvas is truly broken, sundered by what penetrates it. 前述绘画 的主题在那⾥⼜被发现，他们的意义改变了。油布画确实破碎了，被刺穿它的东⻄所 切断。All that remains is a background of gold and fog, intense, intensive, traversed in depth by what has just sundered its breadth: the schiz.剩下的就是⾦⾊与尘雾的背景，强烈的， 密集的， 被刚刚切断它幅⾯的事物彻底穿透：精神分裂。Everything becomes mixed and confused, and it is here that the breakthrough—not the breakdown—occurs;⼀切变为混 沌，正是在这⾥突破——⽽不是崩溃——发⽣了。 Strange Anglo-American literature: from Thomas Hardy, from D. H. Lawrence to Malcolm Lowry, from Henry Miller to Allen Ginsberg and Jack Kerouac, men who know how to leave, to scramble the codes to cause flows to circulate, to traverse the desert of the body without organs. · D.H · · · ·

， 不可思议的英美⽂学：从托⻢斯 哈代，从 劳伦斯到⻢尔科姆 洛 瑞，从亨利 ⽶勒到艾伦 ⾦斯堡和杰克 凯鲁亚克，他们知道如何离开，如何扰乱编 码，如何使流循环，如何穿过⽆器官⾝体的荒漠。They overcome a limit, they shatter a wall, the capitalist barrier. And of course they fail to complete the process, they never cease failing to do so. 他们克服了限制，他们粉碎了围墙和资本主义的障碍。当然他们没有完 成这种过程，他们不停地失败。The neurotic impasse again closes—the daddy-mommy of oedipalization, America, the return to the native land—or else the perversion of the exotic territorialities, then drugs, alcohol—or worse still, an old fascist dream. 神经症的死路再次 封闭了——俄狄浦斯化的爸爸妈妈，美国，重返故⼟——要么就是异地的堕落，接着 是毒品，酒精——或者更糟糕，⼀种古⽼的法⻄斯梦想。Never has delirium oscillated more between its two poles. But through the impasses and the triangles a schizophrenic flow moves, irresistibly; sperm, river, drainage, inflamed genital mucus, or a stream of words that do not let themselves be coded, a libido that is too fluid, too viscous:

谵妄从来没有⽐它在 两极之间震荡的更厉害。⼀股精神分裂的涌流不可抵挡地穿过了僵局和三⾓；精液， 河流，排泄，红肿的⽣殖器黏膜，或不让⾃⼰被编码的⾔辞之流，过于流动的、过于 粘稠的⼒⽐多。a violence against syntax, a concerted destruction of the signifier, non-sense erected as a flow, polyvocity that returns to haunt all relations. ⼀种反对句法的暴⼒，⼀种 能指的协调构建，构建为流的废话，⼀种返回到所有关系之栖息地的聚合。How poorly the problem of literature is put, starting from the ideology that it bears, or from the cooption of it by a social order. ⽂学的问题只是被如何粗略地提出，从它承载的意识形态 开始，或从它的根据社会秩序的选择开始。People are co-opted, not works, which will always come to awake a sleeping youth, and which never cease extending their flame. ⼈们 被选择，⽽不是作品，这将总会使沉睡的⻘年觉醒，并且不断地使他们的怒⽕蔓延。 As for ideology, it is the most confused notion because it keeps us from seizing the relationship of the literary machine with a field of production, and the moment when the

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emitted sign breaks through this "form of the content" that was attempting to maintain the sign within the order of the signifier. " "

⾄于意识形态，它是最混乱的概念，因为它阻⽌我 们理解⽂学机器与⽣产场域的关系，⽽且当释放的信号突破这种 内容的形式 时，它 试着将这种信号保持在能指的秩序内。Yet it has been a long time since Engels

demonstrated, already apropos of Balzac, how an author is great because he cannot prevent himself from tracing flows and causing them to circulate, flows that split asunder the catholic

，and that necessarily nourish a revolutionary machine on ⾃恩格斯说明 已经提到巴尔扎克——作家如何伟⼤是因为他不能阻⽌ 他⾃⼰追循流并且使其循环，撕裂他作品的普遍且专制的能指的流，⽽且它必然会⽴ 刻滋养⼀种⾰命的机器。That is what style is, or rather the absence of style—asyntactic, and despotic signifier of his work the horizon. ——

agrammatical: the moment when language is no longer defined by what it says, even less by what makes it a signifying thing, but by what causes it to move, to flow, and to explode— desire. ——

那就是⻛格所是，确切地说⻛格的缺席 不合句法，不合语法：此刻语⾔不 再为它所说的东⻄所规定，甚⾄更少为使它有意义的东⻄所规定，⽽是由使它移动， 流动，爆炸的东⻄——欲望所规定。 For literature is like schizophrenia: a process and not a goal, a production and not an expression;因为⽂学就像精神分裂：⼀种过程⽽⾮⽬标， ⼀种⽣产⽽⾮表达。 Laing, The Politics of Experience莱恩《经验的政治》, pp. 129, 133, 138, 144. In a closely connected sense Michel Foucault announced: "Perhaps one day one will no longer know clearly what madness really was. . . . Artaud will belong to the ground of our language, and not to its rupture. . . . ·

在⼀种紧密相关的意义上，⽶歇尔 福柯宣 称："或许有⼀天⼈们不再清楚知道疯狂是什么……阿尔托将归于我们的语⾔背 景，⽽不是归于它的决裂……Everything that we experience today in the mode of the limit, or of strangeness, or of the unbearable, will have joined again with the serenity of the positive. 我们今天在极限的状态，或陌⽣的状态，或难以忍受的状态中经验到 的⼀切，将会再次融⼊肯定的宁静状态。And what for us currently designates this

Exterior stands a chance, one day of designating us. . - .Madness is breaking its kinship ties with mental illness, . . . madness and mental illness are ceasing to belong to the same

⽽对于我们来说，眼下命名这种外部的东⻄，有⼀天将会命 名我们 疯狂在解开它与精神疾病的亲缘扭结，……疯狂与精神疾病不再属于 相同的⼈类学实体 anthropological entity" …… "

Here again, oedipalization is one of the most important factors in the reduction of literature to an object of consumption conforming to the established order, and incapable of causing anyone harm. It is not a question here of the

再⼀次，在将⽂学简化为符合既定秩序的消费客体的过程中，俄狄浦斯 化是最重要的因素之⼀，它不会给任何⼈造成伤害。 personal oedipalization of the author and his readers, but of the Oedipai form to which one attempts to enslave the work itself, to make of it this minor expressive activity that secretes

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在此的问题不是作者及其读者的个⼈的俄狄浦 斯化，⽽是⼈们想使作品本⾝受制于俄狄浦斯的形式，使它成为这种轻微的表达活 动，其中隐藏着依赖主导编码的意识形态。The work of art is supposed to inscribe itself ideology according to the dominant codes.

in this fashion between the two poles of Oedipus, problem and solution, neurosis and sublimation, desire and truth—the one regressive, where the work hashes out and redistributes the nonresolved conflicts of childhood, and the other prospective, by which the

艺术作品 应当以这种⽅式将它铭写于俄狄浦斯的两极之间，问题与答案之间，神经症与升华之 间，欲望与真理之间——⼀种回溯，作品在此敲定并且分配未解决的童年冲突，以及 ⼀种预期，通过它，作品开辟了通向新的有关⼈类未来解决⽅案的道路。It is said that work invents the paths leading toward a new solution concerning the future of man.

the work is constituted by a conversion interior to itself as "cultural object." From this point of view, there is no longer even any need for applying psychoanalysis to the work of art, since the work itself constitutes a successful psychoanalysis, a sublime "transference" with

据说作品是在内在转变为"⽂化客体"本⾝的过程中形成 的。从这个观点来看，甚⾄不再需要将精神分析运⽤于艺术作品，因为作品本⾝构成 了成功的精神分析，⼀种具有典型集体虚构性的崇⾼"移情"。The hypocritical warning exemplary collective virtualities.

resounds: a little neurosis is good for the work of art, good material, but not psychosis,

especially not psychosis; we draw a line between the eventually creative neurotic aspect, and the psychotic aspect, alienating and destructive.

这种伪善的警告回响着：⼀点⼉神经症有 利于艺术作品，是好材料，精神病却没有⽤处；我们划分了最终创造性的神经症⽅⾯ 与精神病的⽅⾯，也划分了疏离与毁灭。As if the great voices, which were capable of

performing a breakthrough in grammar and syntax, and of making all language a desire, were not speaking from the depths of psychosis, and as if they were not demonstrating for our benefit an eminently psychotic and revolutionary means of escape;

。好像这种能够在语法 和句法中执⾏⼀种突破，并且能够使所有的语⾔变为⼀种欲望的美妙语⾔，好像它们 没有为了我们的利益，⼀种完全精神分裂的和⾰命的逃逸⼿段⽽⽰威。 It is correct to measure established literature against an Oedipal psychoanalysis, for this literature deploys a form of superego proper to it, even more noxious than the nonwritten superego. Oedipus is in fact literary before

⽤确⽴的⽂学与俄狄浦斯的精神分析⽐较是恰当的，因为这种⽂学给它部署 ⼀种特有的超我形式，甚⾄⽐⾮书⾯的超我更有害。

being psychoanalytic. There will always be a Breton against Artaud, a Goethe against Lenz, a Schiller against Holderlin, in order to superegoize literature and tell us: Careful, go no further!

俄狄浦斯在变成精神分析之前实际上是⽂学。总会有反对阿尔托的布列塔尼 ⼈，反对伦茨的歌德，反对荷尔德林的席勒，为的是将⽂学超我化，并且命令我们： 注意，别再往前⾛！No "errors for lack of tact"! Werther yes, Lenz no! The Oedipal form of literature is its commodity form.没有 "缺少机智的错误"，维特赞同，伦茨否定！⽂学 的俄狄浦斯形式是它的商品形式。We are free to think that there is finally even less dishonesty in psychoanalysis than in the established literature, since the neurotic pure and

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simple produces a solitary work,irresponsible, illegible, and nonmarketable, which on the contrary must pay not only to be read, but to be translated and reduced.

我们可以认为最终 在精神分析中⽐在确⽴的⽂学中有更少的不诚实，因为神经症单纯只是⽣产⼀种孤独 的作品，⽆责任，不合法，⽽且不可流通，相反，⼀定不要买它来只是阅读，⽽应该 翻译并还原它。He makes at least an economic error, an error in tact, and does not spread his values. Artaud puts it well: all writing is so much pig shit—that is to say, any literature that takes itself as an end or sets ends for itself, instead of being a process that "ploughs the

他⾄少犯了 ⼀个经济上的错误，⼀个鉴赏的错误，⽽且没有传播它的价值标准。阿尔托说的好： 所有的写作都是猪屎——也就是说，任何把⾃⼰视为终点或者为⾃⼰设置终点的⽂ 学，⽽不是这种过程："耕耘存在的⼤便和它的语⾔"，运送弱者，哑巴和⽂盲。At crap of being and its language," transports the weak, the aphasiacs, the illiterate.

least spare us sublimation. Every writer is a sellout. The only literature is that which places an explosive device in its package, fabricating a counterfeit currency, causing the superego and its form of expression to explode, as well as the market value of its form of content.

最终 把升华留给我们。⼀切作家都是⼀种背叛。唯⼀的⽂学是样的：它在它的包裹⾥安置 引爆装置，制造⼀种伪币，引发超我及其表达形式，以及其内容形式的市场价值的爆 炸。 But some reply: Artaud does not belong to the realm of literature, he is outside it because he is schizophrenic.

有些⼈回答道：阿尔托不是⽂学领域的⼈，他不在其中，因为他是精 神分裂者。 Others retort: he is not schizophrenic, since he belongs to literature, and the most important literature at that, the textual. 其他⼈反驳说：他不是精神分裂者，因为他 属于⽂学，⽽且是最重要的⽂本⽂学。Both groups hold at least one thing in common; they subscribe to the same puerile and reactionary conception of schizophrenia, and the same marketable neurotic conception of literature. 两个团体⾄少达成了⼀种共识；他们赞成相 同的愚蠢⽽反动的精神分裂概念，以及有市场的⽂学的神经症概念。A shrewd critic writes: one need understand nothing of the concept of the signifier "in order to declare

absolutely that Artaud's language is that of a schizophrenic; the psychotic produces an involuntary discourse, fettered, subjugated: therefore in all respects the contrary of textual writing."

⼀个精明的评论家写道：为了肯定地宣称阿尔托的⽂学是⼀种精神分裂的⽂ 学，⼈们不需要理解能指的概念。精神病⼈⽣产了⼀种⾮⾃愿，受约束，被征服的过 程：因此在所有⽅⾯不同于⽂本书写。But what is this enormous textual archaism, the

signifier, that subjects literature to the mark of castration and sanctifies the two aspects of its Oedipal form? And who told this shrewd critic that the discourse of the psychotic was

使⽂学从属于阉割的标志并且认可它的俄狄浦斯形式 的两个⽅⾯的庞⼤古语和能指是什么？是谁告诉这个精明的评论家精神分裂的过程 是"⾮⾃愿，受束缚，被征服的"？Not that it is more nearly the opposite, thank God. But these very oppositions are singularly lacking in relevance. Artaud makes a shambles of psychiatry, precisely because he is schizophrenic and not because he is not.并不是说它⼏乎 "involuntary, fettered, subjugated"?

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相反，感谢上帝。⽽是这些对⽴极其缺乏相关性。阿尔托使得精神病学⼀⽚狼藉，恰 恰是因为他是精神分裂者，⽽⾮不是。Artaud is the fulfillment of literature, precisely because he is schizophrenic and not because he is not. It has been a long time since he broke down the wall of the signifier: Artaud the Schizo.阿尔托是⽂学的实现，恰恰因为他是精 神分裂者，⽽⾮不是。因为他早就摧毁了能指之墙：精神分裂者阿尔托。From the depths of his suffering and his glory, he has the right to denounce what society makes of the psychotic in the process of decoding the flows of desire (Van Gogh, the Man Suicided by Society), but also what it makes of literature when it opposes literature to psychosis in the name of a neurotic or perverse recoding (Lewis Carroll, or the coward of belles-lettres)

。由 于他苦难与荣耀的深度，他有权在欲望流的解码过程中谴责社会对待精神病⼈的⽅ 式，（梵⾼，这个被社会谋杀的男⼈），并且谴责社会以神经症或性倒错的再编码的 名义使⽂学与精神病对⽴时，它对待⽂学的⽅式。（刘易斯·卡罗尔，或纯⽂学的懦 夫。） Very few accomplish what Laing calls the breakthrough of this schizophrenic wall or limit: "quite ordinary people," nevertheless. But the majority draw near the wall and back away horrified. Better to fall back under the law of the signifier, marked by castration, triangulated

很少⼈实现了莱恩所说的对精神分裂的墙壁或边界的突破："很普通的 ⼈ ，⽆论如何。但是⼤多数⼈靠近墙壁然后被恐惧吓退。选择屈从能指的法律，被阉 割标记，在俄狄浦斯中被三⾓化。So they displace the limit, they make it pass into the in Oedipus. "

interior of the social formation, between the social production and reproduction that they invest, and the familial reproduction that they fall back on, to which they apply all the investments. They

因此他们移置了边界，他们使它进⼊社会形态的内部，处于他们投资的社 会⽣产与再⽣产之间，他们退回到他们将所有的投资应⽤于其中的家庭再⽣产。 make the limit pass into the interior of the domain thus described by Oedipus, between the two poles of Oedipus. They never stop involuting and evolving between these two poles. 他 们使得边界进⼊被俄狄浦斯描述的领域内部，处于俄狄浦斯两极之间。他们从未停⽌ 在这两极之间内卷与展开。Oedipus as the last rock, and castration as the cavern: the ultimate territoriality, although reduced to the analyst's couch, rather than the decoded flows of desire that flee, slip away, and take us where? 俄狄浦斯作为最终的暗礁，阉割作为凹 ⽳：最终的领域，然⽽被化简为精神分析师的躺椅，⽽不是解码的欲望流，它逃离， 溜⾛，并将我们带向何处？Such is neurosis, the displacement of the limit, in order to

create a little colonial world of one's own. But others want virgin lands, more truly exotic, families more artificial, societies more secret that they design and institute along the length of the wall, in the locales of perversion.

这就是神经症， 边界的移置，为了创造某⼈⾃⼰的 ⼩⼩殖⺠地。但是其他⼈想要处⼥地，真正的异地，更⼈⼯的家庭，更秘密的社团， 他们沿着墙壁，在反常的地⽅设计并构建它们。Still others, sickened by the utensility (I'ustensilite) of Oedipus, but also by the shoddiness and aestheticism of perversions, reach the wall and rebound against it, sometimes with an extreme violence. Then they become

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immobile, silent, they retreat to the body without organs, still a territoriality, but this time totally desert-like, where all desiring-production is arrested, or where it becomes rigid, feigning stoppage: psychosis.

然⽽，其他因俄狄浦斯的张⼒，因反常的粗制滥造与审美 主义⽽患病的⼈，抵达墙壁并且有时候以极端的暴⼒反复撞击它。然后他们变得稳固 且安静，他们退回到⽆器官的⾝体，依然是⼀个领域，但这次完全是荒漠地带，在那 ⾥，所有的欲望⽣产都中⽌了，在那⾥它变得僵硬，假装罢⼯：精神病。 These catatonic bodies have fallen into the river like lead weights, immense transfixed hippopotamuses who will not come back up to the surface. They have entrusted all

这些紧张性神经症的⾝体潜⼊ 到河⾥，就像铅锤以及不再会回到表⾯的不能动弹的硕⼤河⻢。 their forces to primal repression, in order to escape the system of social and psychic repression that fabricates neurotics. 他们已经将他们的全部⼒量委托给原初压抑，为的是 逃离装配神经症的社会与精神压抑的系统。But a more naked repression befalls them that declares them identical with the hospital schizo, the great autistic one, the clinical entity that "lacks" Oedipus. 但是⼀种更加⾚裸的压迫降临到他们头上，它宣称他们与医院的精神 分裂病⼈，这种极端孤僻的⼈，这种"缺少"俄狄浦斯的临床实体是相同的。Why the same word, schizo, to designate both the process insofar as it goes beyond the limit, and the

result of the process insofar as it runs up against the limit and pounds endlessly away there?

但为什么同样的词，精神分裂，既命名超越边界的过程，⼜命名碰到边界并不断地在 那⾥猛击的过程的结果？Why the same word to designate both the eventual breakthrough and the possible breakdown, and all the transitions, the intrications of the two extremes?为什 么相同的词既命名最终的突破以及可能的崩溃，⼜命名所有的转变，这两种极端的盘 根错节？In point of fact, of the three preceding adventures, the adventure of psychosis is the most intimately related to the process: in the sense of Jaspers' demonstration, when he shows that the "demonic"—ordinarily repressed—erupts by means of such a state, or gives rise to such states, which endlessly run the risk of making it topple into breakdown and disintegration. —— ——

实际上，关于前述的三种冒险，精神病的冒险与这种过程最密切相关： 在贾斯珀斯所证明的意义上，当他表明着魔的⼈ 通常受压抑 通过这种状态爆 发，或引发这种状态，他不断冒着使它崩溃并⽡解的⻛险。 We no longer know if it is the process that must truly be called madness, the sickness being only disguise or caricature, or if the sickness is our only madness and the process our only cure. But in any case, the

我们不再知道是否这种过程应当被真正地命名为疯狂，这种只是幌⼦或漫画的疾 病，或是否疾病是我们唯⼀的疯狂⽽过程是我们唯⼀的治疗。 intimate nature of the relationship appears directly in inverse ratio: the more the process of production is led off course, brutally interrupted, the more the schizo-as-entity arises as a specific product.

但是⽆论如何，这种关系的内在本质直接成反⽐地出现：⽣产的过程 越是开始进程，野蛮地被中断，作为实体的精神分裂越是形成为⼀种具体的产品。 That is why, on the other hand, we were unable to establish any direct relationship between neurosis and psychosis. 这就是为什么，另⼀⽅⾯，我们⽆法建⽴任何神经症与精神病 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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的直接关联。The relationships of neurosis, psychosis, and also perversion depend on the situation of each one with regard to the process, and on the manner in which each one represents a mode of interruption of the process, a residual bit of ground to which one still clings so as not to be carried off by the deterritorialized flows of desire.

神经症，精神病以 及性犯错的关系取决于各⾃相关于过程的情境，⽽且取决于各⾃代表⽣产中断的模式 的⽅式，取决于⼈们紧紧抓住它以免被欲望的解域之流卷⾛的地⾯剩余物。Neurotic territoriality of Oedipus, perverse territorialities of the artifice, psychotic territoriality of the

body without organs: sometimes the process is caught in the trap and made to turn about within the triangle,sometimes it takes itself as an end-in-itself, other times it continues on in the void and substitutes a horrible exasperation for its fulfillment.

神经症的俄狄浦斯领域， 性倒错的⼈⼯领域，精神病的⽆器官⾝体领域：有时过程掉⼊陷阱并在三⾓中被迫改 变，有时它把⾃⾝视为⼀种⽬标，其它的时候，它继续处于空虚当中并且⽤⼀种可怕 的恶化替代它的完成。Each of these forms has schizophrenia as a foundation; schizophrenia as a process is the only universal. Schizophrenia is at once the wall, the

breaking through this wall, and the failures of this breakthrough: "How does one get through this wall, for it is useless to hit it hard, it has to be undermined and penetrated with a file, slowly and with patience, as I see it".

每⼀种形式都有精神分裂作为基础；精神分裂作为 过程是唯⼀的普遍性。精神分裂即刻是墙壁，这种墙壁突破，以及这种突破的失 败："⼈们如何穿过墙壁，猛烈地冲撞它是徒劳的，必须⽤⼀把锉⼑慢慢削弱并穿透 它。"64 What is at stake is not merely art or literature. For either the artistic machine, the

analytical machine, and the revolutionary machine will remain in extrinsic relationships that make them function in the deadening framework of the system of social and psychic repression, or they will become parts and cogs of one another in the flow that feeds one and the same desiring-machine, so many local fires patiently kindled for a generalized explosion —the schiz and not the signifier;

岌岌可危的不只是艺术与⽂学。因为⽆论是艺术机器， 分析机器还是⾰命机器都将保持在外部的关系中，它使它们在减弱的社会与精神的压 抑系统框架中运⾏，或者它们会在流中变成彼此的零件和⻮轮，喂养同⼀部欲望机 器，如此众多的局部⽕焰耐⼼地促成⼀种普遍的爆炸——精神分裂⽽不是能指。 3 SAVAGES, BARBARIANS, CIVILIZED MEN   

第三章 野⼈，野蛮⼈，⽂明⼈ 刻写的社会场域

1. The Inscribing Socius 

If the universal comes at the end—the body without organs and desiring-production—under the conditions determined by an apparently victorious capitalism, where do we find enough innocence for generating universal history? ——

如果普遍性最终到来 ⽆器官⾝体与欲望⽣ 产——在由表⾯的资本主义胜利所决定的条件下，我们在那⾥找到⾜够的⽆害事物来 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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创造普遍历史？Desiring-production also exists from the beginning: there is desiring-

production from the moment there is social production and reproduction. But in a very precise sense it is true that precapitalist social machines are inherent in desire: they code it, they code the flows of desire.

欲望⽣产同样从⼀开始就存在：在有社会⽣产与再⽣产时 便有欲望⽣产。但是在⾮常精确的意义上，这种说法是正确的——前资本主义的社会 机器内在于欲望：它们编码它，它们编码欲望流。To code desire—and the fear, the anguish of decoded flows—is the business of the socius. As we shall see, capitalism is the only social machine that is constructed on the basis of decoded flows, substituting for intrinsic codes an axiomatic of abstract quantities in the form of money. —— ——

去编码欲望 以 及解码之流的恐惧与苦恼 是社会场域的任务。如我们应当看到的，资本主义是在 解码的流的基础上构建的唯⼀的社会机器，以⾦钱形式的抽象数字的公理替代固有的 代码。Capitalism therefore liberates the flows of desire, but under the social conditions that define its limit and the possibility of its own dissolution, so that it is constantly opposing with all its exasperated strength the movement that drives it toward this limit. 资本主义因此释放 了欲望流，不过是在这种社会条件下：它规定了它的界线以及它⾃⾝的消亡的可能 性，以便它持续地与所有它激怒的⼒量对抗，这种运动趋使它达到这种界线。At capitalism's limit the deterritorialized socius gives way to the body without organs, and the decoded flows throw themselves into desiring-production.在资本主义的界线上， 解域化的 社会场域给⽆器官的⾝体让步，然后解码之流涌⼊欲望⽣产。Hence it is correct to retrospectively understand all history in the light of capitalism, provided that the rules formulated by Marx are followed exactly.因此根据资本主义回溯地理解所有的历史是正 确的，假如由⻢克思所阐述的法则被准确地遵循。 First of all, universal history is the history of contingencies, and not the history of necessity. Ruptures and limits, and not continuity.

⾸先，普遍历史是突发事件的历史，⽽不是必然 性的历史。破裂与界线，⽽不是连续性。For great accidents were necessary, and amazing encounters that could have happened elsewhere, or before, or might never have happened, in order for the flows to escape coding and, escaping, to nonetheless fashion a new machine

因为伟⼤的偶然事件是必要的，⽽且惊 奇的偶遇可以发⽣在任何地⽅，或之前，或可能从未发⽣，为了让流逃离编码，尽管 如此，避免形成⼀部承担资本主义的社会场域的规定的新机器。Thus the encounter between private property and commodity production, which presents itself, however, as two quite distinct forms of decoding, by privatization and by abstraction. 因此，私⼈财产与商 品⽣产之间的邂逅，⽆论如何，它通过私有化和抽象化⽽将⾃⾝为呈现为两种截然不 同的解码形式。Or, from the viewpoint of private property itself, the encounter between flows of convertible wealth owned by capitalists and a flow of workers possessing nothing more than their labor capacity* (here again, two distinct forms of deterritorialization). 或 者，从私有财产本⾝的观点，资本家所拥有的可转换的财富流与⼯⼈所仅有的劳动能 ⼒之流的邂逅。（再⼀次，两种截然不同的解域化的形式）In a sense, capitalism has bearing the determinations of the capitalist socius.

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haunted all forms of society,but it haunts them as their terrifying nightmare, it is the dread they feel of a flow that would elude their codes.

在某种意义上，资本主义已经纠缠着所有 的社会形式，但是它就像它们的可怕噩梦⼀样缠绕着它们，它们感觉到了将会逃离它 们的编码的流的可怕。Then again, if we say that capitalism determines the conditions and the possibility of a universal history, this is true only insofar as capitalism has to deal essentially with its own limit, its own destruction—as Marx says, insofar as it is capable of self-criticism (at least to a certain point: the point where the limit appears, in the very movement that counteracts the tendency).* In a word, universal history is not only

那么再⼀次，如果我们说资 本主义规定了普遍历史的可能性和条件，这种说法是正确的，只是因为资本主义必须 彻底地处理它的界线，它⾃⾝的毁灭——如⻢克思所⾔，因为它能够⾃我批判（⾄少 达到某个点：在这个点上，界线消失于削弱这种趋势的运动中）。简⽽⾔之，普遍历 史不⼀定只是回顾的，它同样是偶然的，单⼀的，讽刺的，批判的。 retrospective, it is also contingent, singular, ironic, and critical;

force de travail. Here we have followed Martin Nicolaus's translation of Marx's Grundrisse in translating this Marxian term as "labor capacity" instead of "labor power."

劳动⼒。在 这⾥我们按照⻢丁 尼古劳斯对⻢克思的《政治经济学批判⼤纲》翻译，将⻢克思 的这个术语翻译为 劳动能⼒ ，⽽不是 劳动⼒ （译注）⻢克思《政治经济学批判 ⼤纲》（⻅参考笔记 ） 。 (Translators'note.)*Marx, Grundrisse (see reference note 63), pp. 104-108. · " " " " 63 pp.104-108 Maurice Godelier comments: "The West's line

of development, far from being universal because it will recur everywhere, appears universal because it recurs nowhere else. ... It is typical therefore because, in its singular progress, it has obtained a universal result. · "

莫⾥斯 古德利尔评论道： ⻄⽅的发展路 线，远⾮是普遍的，因为它将会到处复现，显得普遍是因为它不在别的地⽅重 现……它是典型的是因为，在它单⼀的过程中，它已经获得了⼀种普遍的结果。It has furnished a practical base (industrial economy) and a theoretical conception (socialism) that permit it to leave behind, and to cause all other societies to leave behind,

the most ancient and the most recent forms of exploitation of man by man. . . . The authentic universality of the West's line of development lies therefore in its singularity, in its difference, not in its resemblance to the other lines of evolution." (Godelier [see reference note 47], pp. 92-96.);

它已经提供了⼀种实际的基础（⼯业经济）和⼀个允 许它去超越的理论概念（社会主义），并且使得所有其它的社会落后于它，最古 ⽼的与最新的⼈剥削⼈的形式……这种⻄⽅的发展线路的真正普遍性因此存在于 它的特异性中，存在于它的差异中，⽽不存在于它与其它的发展路线的相似性 中。"（古德利尔）（⻅参考笔记47），pp.92—96）。 The earth is the primitive, savage unity of desire and production. For the earth is not merely the multiple and divided object of labor, it is also the unique, indivisible entity, the full body that falls back on the forces of production and appropriates them for its own as the natural or

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地球是欲望与⽣产的原始⽽野蛮的统⼀体。因为地球不仅仅是众多 且分离的劳动对象，它同样是独⼀的，不可分的实体，以及依赖⽣产的⼒量并为了⾃ ⼰⽽将其⽤作⾃然或神圣的前提的充盈⾝体。While the ground can be the productive divine precondition.

element and the result of appropriation, the Earth is the great unengendered stasis, the

element superior to production that conditions the common appropriation and utilization of the ground. —— —— It is the surface on which the whole process of production is inscribed, on which the forces and means of labor are

停滞

然⽽⼟地可能是⽣产性的要素与侵占的结果 地球是这种伟⼤的⾮⽣产 这种要素优于影响共同侵占与⼟地利⽤的⽣产。

recorded, and the agents and the products distributed. It appears here as the quasi cause of production and the object of desire (it is on the earth that desire becomes bound to its own repression).

整个⽣产过程正是刻写在这个表⾯， 劳动的⼒量与⼿段也刻写在它上⾯， ⽽且代理和产品在其上被分配。这个表⾯表现为欲望的对象与⽣产的准原因。（正是 在地球上，欲望必然变成它⾃⼰的压抑。）The territorial machine is therefore the first form of socius, the machine of primitive inscription, the "megamachine" that covers a social field. It is not to be confused with technical machines.领⼟机器因此是社会场域的第⼀种 形式，原始的刻写机器，覆盖社会场域的"巨型机器"。它与技术机器不是⼀回事。In

its simplest, so-called manual forms, the technical machine already implies an acting, a transmitting, or even a driving element that is nonhuman, and that extends man's strength and

以它最简单的，所谓⼿⼯的形式，技术机器已 经意味着⼀种⾏动，⼀种传输，或甚⾄⼀种⾮⼈的驱动要素，⽽且它扩⼤了⼈⼒的影 响，并且某种程度上允许与它分离。The social machine, in contrast, has men for its parts, even if we view them with their machines, and integrate them, internalize them in an institutional model at every stage of action, transmission, and motricity.相⽐之下，社会机 器使⼈成为它的⼀部分，虽然我们以他们的机器来看待他们，并且整合他们，使他们 在⾏动、传输和发动的每个阶段记住机构模型。Hence the social machine fashions a memory without which there would be no synergy of man and his (technical) machines. The latter do not in fact contain the conditions for the reproduction of their process; 因此社会机 器塑造了⼀种记忆，没有它，将不会有⼈与他的（技术）机器的协同作⽤。后者事实 上并不包含它们的过程的再⽣产的条件。they point to the social machines that condition and organize them, but also limit and inhibit their development.它们指向影响且组织他们的 社会机器，但也限制并抑制了它们的发展。 It will be necessary to await capitalism to allows for a certain disengagement from it.

find a semiautonomous organization of technical production that tends to appropriate memory and reproduction, and thereby modifies the forms of the exploitation of man; but as

a matter of fact, this organization presupposes a dismantling of the great social machines that preceded it;

这将是必要的：等待资本主义发现⼀种技术⽣产的半⾃治组织，它倾向于 侵占记忆和再⽣产，从⽽改变⼈的剥削形式；但事实上，这种组织预设了先于它的巨 ⼤社会机器的拆除。 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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The same machine can be both technical and social, but only when viewed from different perspectives: for example, the clock as a technical machine for measuring uniform time, and as a social machine for reproducing canonic hours and for assuring order in the city.

同样的 机器可以既是技术的，也可以是社会的，但只是当从不同的⾓度看时是这样：⽐如， 时钟作为⼀种测量标准时间的技术机器，同样作为⼀种⽤于再⽣产轮序的⼩时并且⽤ 于确保城市秩序的社会机器。When Lewis Mumford coins the word "megamachine" to designate the social machine as a collective entity, he is literally correct (although he limits its application to the barbarian despotic institution):当刘易斯·芒福德新造"巨型机器"这个 词⽤来命名作为共同实体的社会机器时，他完全是正确的（虽然他限制将它应⽤于野 蛮的专制机构）："If, more or less in agreement with Reuleaux's classic definition, one can consider the machine to be the combination of solid elements, each having its specialized function and operating under human control in order to transmit a movement and perform a

如果，多多少少同意鲁洛的传 统定义，⼀个⼈可以将机器思考为固体要素的联合体，每⼀部都有专门的功能并在在 ⼈类的掌控中运作，为了传输⼀种运动并且执⾏⼀种任务，那么这种⼈类机器确实是 ⼀部真正的机器。"The social machine is literally a machine, irrespective of any metaphor, task, then the human machine was indeed a true machine."1"

inasmuch as it exhibits an immobile motor and undertakes a variety of interventions: flows are set apart, elements are detached from a chain, and portions of the tasks to be performed are distributed.

社会机器简直是⼀台机器，与任何隐喻⽆关，因为它展⽰了⼀种不动的 发动机并且进⾏各种各样的⼲预：流被分开，要素从链条分离，⽽且执⾏任务的部分 被归类。Coding the flows implies all these operations. This is the social machine's supreme task, inasmuch as the apportioning of produc-tion corresponds to extractions from the chain,

resulting in a residual share for each member, in a global system of desire and destiny that organizes the productions of production, the productions of recording, and the productions of consumption.

对流进⾏编码意味着所有这些操作。这是社会机器的崇⾼任务，因为这种 ⽣产的分配对应于链条的抽取，导致每个成员的剩余份额，造成了⼀种欲望与命运的 全球系统，它组织了⽣产的⽣产，记录的⽣产，以及消费的⽣产。Flows of women and children, flows of herds and of seed, sperm flows, flows of shit, menstrual flows: nothing must escape coding. ⼥⼈与孩⼦之流，牧群与种⼦之流，精液流，屎流，⽉经流：没有 什么必须摆脱编码。The primitive territorial machine, with its immobile motor, the earth, is already a social machine, a megamachine, that codes the flows of production, the flows of means of production,of producers and consumers: the full body of the goddess Earth gathers to itself the cultivable species, the agricultural implements, and the human organs;

原始领⼟ 机器，具有它不动的引擎，地球，已然是⼀种社会机器，⼀种巨型机器，它编码⽣产 的流，⽣产资料的流，⽣产者与消费者的流：地球⼥神的充盈⾝体使可培植的物种， 农业⼯具，⼈类器官向它⾃⾝聚集。 Meyer Fortes makes a passing remark that is joyous and refreshingly sound: "The circulation of women is not the problem. ... A woman circulates of herself. She is not at one's disposal,

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but the juridical rights governing progeniture are determined for the profit of a specific

梅耶·弗提斯随意做了⼀个评论，那是⼀种使⼈欢乐并让⼈⽿⽬⼀新的声 ⾳： ⼥⼈的流通不是问题……⼥⼈⾃我流通。她不受⼈⽀配，但是管辖⼦孙后代的司 法权是为了特定⼈的利益⽽被确⽴的。"2We see no reason in fact for accepting the person." "

postulate that underlies exchangist notions of society; society is not first of all a milieu for

exchange where the essential would be to circulate or to cause to circulate, but rather a socius of inscription where the essential thing is to mark and to be marked.

事实上，我们没有理由 接受这种潜藏在交换的社会概念之下的公理；社会⾸先不是⼀种交换的环境，在那⾥ 最重要的是循环或造成流通，⽽是⼀种刻写的社会场域，在那⾥最重要的事情是标记 与被标记。There is circulation only if inscription requires or permits it. The method of the primitive territorial machine is in this sense the collective investment of the organs;只当刻写 要求或允许流通时，它才存在。在此意义上，原始领⼟机器的⽅法是器官的共同投 资；for flows are coded only to the extent that the organs capable respectively of producing and breaking them are themselves encircled, instituted as partial objects, distributed on the socius and attached to it. 因为流被编码，只当到达这种程度，器官能够各⾃地⽣产并中 断，它们⾃⼰被包围，被组织为部分客体，被分配在社会场域上，并且被附着在上 ⾯。A mask is such an institution of organs. Initiation societies compose the pieces of a body, which are at the same time sensory organs, anatomical parts, and joints. ⾯具是这样⼀ 种器官的机构。⾝体的碎⽚由初始的社团构成，它们同时是感觉器官，解剖的部分和 关节。Prohibitions (see not, speak not) apply to those who, in a given state or on a given occasion, are deprived of the right to enjoy a collectively invested organ. 禁令（不要看，不 要说）运⽤于这些——在给定的状态或场合——被剥夺了享受共同投资器官的权利的 ⼈。The mythologies sing of organs-partial objects and their relations with a full body that repels or attracts them: vaginas riveted on the woman's body, an immense penis shared by the men, an independent anus that assigns itself a body without anus. 这种器官—部分客体的神 学演唱以及它们与排斥或吸引它们的充盈⾝体的关系：固定在⼥⼈⾝体上的阴道，男 ⼈都有的⼤阴茎，归属于⽆肛门的⾝体的独⽴肛门。A Gourma story begins: "When the mouth was dead, the other parts of the body were consulted to see which of them would take charge of the burial. . . ." The unities in question are never found in persons, but rather in

series which determine the connections, disjunctions, and conjunctions of organs. That is why fantasies are group fantasies. " ……"

⼀种古尔⻢的故事开始了： 当嘴巴死了，⾝体的其它部分 被询问，它们中的哪个器官将会负责葬礼 这种问题的⼀致性从来没有在⼈⾝上， ⽽是在决定了器官的连接，分离与结合的系列中被发现。这就是为什么幻想是团体幻 想。It is the collective investment of the organs that plugs desire into the socius and assembles social production and desiring-production into a whole on the earth;正是器官的共 同投资将欲望插⼊社会场域，并且将社会⽣产和欲望⽣产装配成地球上的整体。 Our modern societies have instead undertaken a vast privatization of the organs, which corresponds to the decoding of flows that have become abstract.

相反，我们的社会已经开

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始了⼴泛的器官私有化，这对应于已经变得抽象的解码流。The first organ to suffer

privatization, removal from the social field, was the anus. It was the anus that offered itself as a model for privatization, at the same time as money came to express the flows' new state of abstraction. —— —— Hence the relative

最早遭受私有化的器官 从社会场域中移除 是肛门。正是肛门提供 ⾃⼰作为私有化的模型，同时作为⾦钱前来表达流的新抽象状态。 truth of psychoanalytic remarks concerning the anal nature of monetary economy. 因此精神 分析评论的相对真理与货币经济的肛门特性有关。But the "logical" order is the following: the substitution of abstract quantity for the coded flows;但是这种"逻辑的"顺序 是：抽象的数字替代编码的流； the resulting collective disinvestment of the organs, on the model of the anus; 因⽽发⽣的器官集体撤资，以肛门的模式。the constitution of private persons as individual centers of organs and functions derived from the abstract quantity.私⼈构成作为源⾃抽象数字的器官与功能的个⼈中⼼。One is even compelled to say that, while in our societies the penis has occupied the position of a detached object distributing lack to the persons of both sexes and organizing the Oedipal triangle, it is the anus that in this manner detaches it, it is the anus that removes and sublimates the penis in a

⼈们甚⾄必须这样说，然⽽在我们的社 会中，阴茎已经占据了独⽴客体的位置，给⼈分配匮乏并且组织俄狄浦斯三⾓，正是 肛门以这种⽅式使它分离，正是肛门在⼀种将会构成菲勒斯的扬弃中移除并升华了阴 茎。Sublimation is profoundly linked to anality, but this is not to say that the latter furnishes a material to be sublimated, for want of another use. Anality does not represent a lower requiring conversion to a higher. 升华被深刻地与肛门性欲联系在⼀起，但这并不是说后 者提供了⼀种⽤来升华的材料，因为没有别的应⽤。肛门性欲不代表更低的要求变成 了更⾼的要求。It is the anus itself that ascends on high, under the conditions (which we kind of Aufhebung that will constitute the phallus.

must analyze) of its removal from the field, conditions that do not presuppose sublimation, since on the contrary sublimation results from them. It is not the anal that presents itself for sublimation, it is sublimation in its entirety that is anal;

正是肛门⾃⼰⾼升，在它脱离场域 的条件（我们必须对其进⾏分析）下，没有预设升华的条件，因为正相反，升华起因 于它们。肛门没将⾃⾝⽤于升华，升华完全是肛门的。 The whole of Oedipus is anal and implies an individual overinvestment of the organ to compensate for its collective disinvestment. That is why the commentators most favorable to the universality of Oedipus recognize nonetheless that one does not encounter in primitive societies any of the mechanisms or any of the attitudes that make it a reality in our society.

整 个俄狄浦斯都是肛门的，并且暗⽰了⼀种⽤于弥补集体投资的个⼈的器官过度投资。 这就是为什么最赞同俄狄浦斯普遍性的评论员还是认识到，在原始社会中，⼈们没有 遇到任何机制或任何使它在我们的社会中实现的态度。No superego, no guilt. No identification of a specific ego with global persons—but group identifications that are always partial, following the compact, agglutinated series of ancestors, and the fragmented series of companions and cousins. ——

没有超我，没有罪疚。没有具体⾃我对普遍⼈的认同

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团体认同，它总是部分的，遵循契约，凝聚了祖先的序列，以及伙伴与表亲的碎⽚系 列。No anality—although, or rather because, there is a collectively invested anus. What remains then for the making of Oedipus?* The structure—that is to say, an unrealized potentiality? 不是肛门性欲——然⽽，倒不如说是因为存在⼀种集体投资的肛门。那 么，留下⽤于俄狄浦斯的形成的东⻄是什么？这种结构——也就是说，⼀种未被认识 的潜能？Are we to believe that a universal Oedipus haunts all societies, but exactly as capitalism haunts them, that is to say, as the nightmare and the anxious foreboding of what might result from the decoding of flows and the collective disinvestment of organs, the becoming-abstract of the flows of desire, and the becoming-private of the organs?

我们相信 ⼀种普遍的俄狄浦斯纠缠着所有的社会，但完全是作为资本主义萦绕着它们，也就是 说，作为噩梦与由解码的流以及器官的集体投资撤离所引起的某种焦虑预感，这种欲 望流的抽象化，以及这种器官的私有化。 The primitive territorial machine codes flows, invests organs, and marks bodies. To such a degree that circulating—exchanging—is a secondary activity in comparison with the task that

原始的领⼟机器编码 流，投资器官并且标记⾝体。到这样⼀种程度，流通 交换 相⽐总概所有其它 活动的任务⽽⾔，是⼀种次要的活动：标记⾝体，这种⼤地的产品。The essence of the sums up all the others: marking bodies, which are the earth's products. —— ——

recording, inscribing socius, insofar as it lays claim to the productive forces and distributes the agents of production, resides in these operations: tattooing, excising, incising, carving, scarifying, mutilating, encircling, and initiating. Nietzsche thus defined the "morality of mores ( . . .)—the labor performed by man upon himself during the greater part of the

这种记录的本质，刻写的社会场 域，只要它要求获得⽣产⼒并且分配⽣产代理，寓居于这些操作当中：纹刺，切除， 刻⼊，雕刻，割划，毁伤并且接纳新成员。尼采因此“定义习俗道德（……）——在⼈ 类存在的⼤部分时期，他的全部史前劳务，这种⼈类履⾏的劳务落在他⾃⼰⾝上。"； existence of the human race, his entire prehistoric labor";

3a system of evaluations possessing the force of law concerning the various members and parts of the body. Not only is the criminal deprived of organs according to a regime (ordre) of collective investments;

估价系统拥有与⾝体的各个部位和部分有关的法律效⼒。依据集 体投资的制度，不只是罪犯被剥夺了器官。not only is the one who has to be eaten, eaten according to social rules as exact as those followed in carving up and apportioning a steer;不 只是这个必定会被吃的⼈，根据社会规则被吃的⼈，像这些在分割并分配公⽜的过程 中遵循秩序的⼈⼀样准确。but the man who enjoys the full exercise of his rights and duties has his whole body marked under a regime that consigns his organs and their exercise to the collectivity (the privatization of the organs will only begin with "the shame felt by man at the sight of man"4).

但是这些享受充分⾏使权利与义务的⼈，已经让他们的整个⾝体在体 制中被标记，这种体制将他的器官与它们的运⽤打发给集体。（器官的私有化只从"⼈ 看到⼈时的羞耻感"开始。）For it is a founding act—that the organs be hewn into the socius, and that the flows run over its surface—through which man ceases to be a biological

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organism and becomes a full body, an earth, to which his organs become attached, where they are attracted, repelled, miraculated, following the requirements of a socius.

因为它是⼀种建 基⾏动——器官被插⼊社会场域，流在它的表⾯翻涌，——通过它，⼈类不再是⽣物 有机体⽽是变成了充盈的⾝体，⼀⽚⼤地，他的器官附属于它，在那⾥它们根据社会 场域的要求被吸引，被驱逐，被神奇化。Nietzsche says: it is a matter of creating a memory for man; and man, who was constituted by means of an active faculty of forgetting (oubli), by means of a repression of biological memory, must create an other memory, one that is collective, a memory of words (paroles) and no longer a memory of things, a memory of signs and no longer of effects.

尼采说道：这是为⼈类创造记忆的问题；⽽⼈类，他是 依靠遗忘的肯定能⼒，依靠⽣物记忆的压抑构成的，必须创造另⼀种记忆，⼀种集体 的记忆，⼀种词语的记忆⽽不再是事物的记忆，⼀种符号的记忆⽽不再是结果的记 忆。This organization, which traces its signs directly on the body, constitutes a system of cruelty, a terrible alphabet. "这种组织，它在⾝体的表⾯追踪它的符号，构成了⼀种残酷 的系统，⼀种可怕的字⺟表。"Perhaps indeed there was nothing more fearful and uncanny in the whole prehistory of man than his mnemotechnics (...) Man could never do without blood, torture, and sacrifices when he felt the need to create a memory for himself; 在整个⼈ 类的史前历史中，可能确实没有⽐他的记忆术更神秘可怕的东⻄了，当他感到需要为 ⾃⼰创造⼀种记忆时，⼈类从不缺少⾎，折磨和牺牲。the most dreadful sacrifices and pledges (...), the most repulsive mutilations (...), the cruelist rites of all the religious cults . . .

one has only to look at our former codes of punishments to understand what effort it costs on this earth to breed a 'nation of thinkers'!";

最可怕的牺牲与抵押，最可憎的肢解，所有宗 教狂热的最残忍仪式，⼈们只需去看看我们之前的刑法法典，就能明⽩它在这⽚⼤地 上花费了何种代价来培育"国家的思想家！" Paul Parin et al., Les blancs pensent trop (Paris: Payot, 1963): "The pre-object relations

with the mothers pass over and are divided into relations of identification with the group of companions of the same age. The conflict with the fathers finds itself neutralized in relations of identification with the group of older brothers . . .""

略过的与⺟亲的前客体 的关系被分割为与同龄伙伴团体的认同关系。与⽗亲的冲突在认同年⻓兄弟团体 的关系中被和解。" (pp. 428-36). Similar analysis and results in M. C. and Edmond

Ortigues, Oedipe africain (reference note 22), pp. 302-305. But these authors indulge in a strange gymnastics to maintain the existence of an Oedipa! problem or complex, despite all the reasons they advance to the contrary, and although they say this complex is not "clinically accessible." "

但是这些作者沉迷于⼀种奇怪的技艺，坚称俄狄浦斯存在！ 问题或情结，尽管他们相反提出所有相反的理由，⽽且尽管他们说这种情结 在临 床上不容易进⼊"。 Cruelty has nothing to do with some ill-defined or natural violent. that might be commissioned to explain the history of mankind; cruelty is the movement of culture that is

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残酷 与⼀些不确定的或⾃然的暴⼒⽆关。那可能被⽤来解释⼈类历史；残酷是在⾝体中实 现并刻写在它们上⾯的⽂化运动。痛打它们。那就是残酷的意义。This culture is not the movement of ideology, on the contrary, it forcibly injects produc into desire, and conversely, it forcibly inserts desire into social production and reproduction. 这种残酷不是 意识形态的运动，相反，他强⾏将⽣产注⼊欲望，⽽是相反地，它强⾏将欲望插⼊社 会的⽣产与再⽣产。For even death, punishment, and torture are desired, and are instances realized in bodies and inscribed on them. belaboring them. That is what cruelty means.

of production (compare the history of fatalism). It

因为甚⾄死亡， 刑法和折磨都被⼈欲望，并且是⽣产的实例（⽐较宿命论的历史）。它把⼈类或他们 的器官做成社会机器的部件与⻋轮。The sign is a position of desire; but the first signs are the territorial signs that plant their flags in bodies.符号是欲望的处境；但是最初的符号是 将它们的旗帜插在⾝体的领⼟上的符号。 And if one wants to call this inscription in makes men or their organs into the parts and wheels of the social machine.

naked flesh "writing," then it must be said that speech in fact presupposes writing, and that it is this cruel system of inscribed signs that renders man capable of language, and gives him a

⽽且如果⼈想要以⾚裸的⾁体"书写"来命名这种刻写，那 么需要指出⾔说事实上预设了书写，⽽且正是这种刻写的符号的残酷系统赋予⼈类语 ⾔能⼒，并且给他⼀种所说话语的记忆。 原始的领⼟机器 The Primitive Territorial Machine memory of the spoken word.

The notion of territoriality merely appears ambiguous For if it is taken to mean a principle of residence or of geograpic distribution, it is obvious that the primitive social machine is not territorial.

领⼟的概念仅仅显得模棱两可，要是它被⽤来表⽰⼀种居住的或地理分配的 原则，很明显，原始社会机器不是领⼟的。Only the apparatus of the State will be territorial in this sence because, following Engel's formula, it "subdivides not the people but the territory," and substitutes a geographic organization for the organization of gens. 在此意 义上，唯有国家装置会是领⼟的，根据恩格斯的公式，它"不细分⼈⺠，⽽是细分领 ⼟，"⽽且⽤地理组织替代⽒族的组织。Yet even where kinship seems to predominate over the earth, it is not difficult to show the importance of local ties. 然⽽甚⾄在亲属关系⽀ 配了⼤地的地⽅，要显⽰地⽅关系的重要性不是困难的事情。This is because the primitive machine subdivides the people, but does so on an indivisible earth where the connective, disjunctive, and conjunctive relations of each section are inscribed along with the other relations (thus, for example, the coexistence or complementarity of the section chief and the guardian of the earth).

这是由于原始机器细分了⼈⺠，不过是在不可分割的⼤地 上这样做，在那⾥，每个区域的连接，分离，结合的关系随着别的关系⼀起被刻写 （因此，⽐如，区域⾸领与⼤地的守卫者的相互依存）。When the division extends to the earth itself. by virtue of an administration that is landed and residential, this cannot be regarded as a promotion of territoriality; on the contrary, it is rather the effect of the first

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当这种分割拓展⾄⼤地 本⾝。通过⼀种⼟地或居住的管理，这不能被视为领⼟权的提升；相反，它是原始公 社的第⼀次解域化运动的结果。The immanent unity of the earth as the immobile motor great movement of deterritorialization on the primitive communes.

gives way to a transcendent unity of an altogether different nature—the unity of the State; the full body is no longer that of the earth, it is the full body of the Despot, the Unengendered, which now takes charge of the fertility of the soil as well as the rain from the sky and the

作为不动引擎的⼤地的内在统⼀让位于具 有不同本性的超验统⼀体 国家的统⼀体；充盈的⾝体不再是⼤地的⾝体，它是暴 君的充盈⾝体，⾮⽣产的⾝体，它现在接管了肥沃的⼟壤，降⾬，以及⽣产⼒的普遍 侵占。Hence the savage, primitive socius was indeed the only territorial machine in the strict general appropriation of the productive forces. ——

sense of the term. And the functioning of such a machine consists in the following: the declension of alliance and filiation—declining the lineages on the body of the earth, before there is a State

。因此在这个术语的最严格意义上，野蛮的、原始社会场域确实是仅有 的领⼟机器。⽽且这种机器的功能存在于以下：联姻与亲嗣关系的衰退——⼤地⾝体 上的衰退世系，先于国家的存在。 If declension characterizes the primitive machine, it is because it is not possible simply to deduce alliance from filiation, the alliances from the filiative lines.

如果衰退是原始机器的 特点，是因为不可能简单地从亲嗣关系中推论出联姻，从亲嗣的家系中推论出联姻。 It would be erroneous to ascribe to alliance no more than an individuating power over the persons of a lineage;将联姻仅仅视为影响世系个⼈的个体化⼒量是错误的。it produces instead a generalized distinguishability. E. R. Leach cites cases of very diverse matrimonial regimes where no difference in filiation can be inferred among the corresponding groups. 相 反，它⽣产⼀种普遍的可区分性。利奇引⽤了多种婚姻制度的例⼦，在那⾥，不能在 相应团体之间推论出任何亲嗣关系中的差异。In many analyses, "the stress has been upon ties within the unilineal corporation or between different corporations linked by ties of

common descent. The structural ties deriving from marriage between members of different corporations have been largely ignored or else assimilated into the all-important descent concept. "

在许多分析中， 压⼒已经施加于单系团体的关系，或处于不同的由共同⾎缘 关系联结在⼀起的团体之间。源⾃于不同团体成员之间的婚姻的结构关系已经被严重 忽视，不然就是被同化进⾸要的⾎缘概念。" Thus Fortes (1953), while recognizing that ties of affinity have comparable importance to ties of descent, disguises the former under his expression complementary filiation. 因此，福尔特斯⼈（1953），虽然意识到就⾎缘关 系⽽⾔，姻亲关系具有类似的重要性，⽤他的互补亲嗣关系的表达来掩盖姻亲关系。 The essence of this concept, which resembles the Roman distinction between agnation and cognation, is that any Ego is related to the kinsman of his two parents because he is the descendant of both parents and not because his parents were married. . . .

这种概念的存在， 它类似于罗⻢⼈的宗族关系与⾎亲关系的区分，任何⾃我都与他⽗⺟亲的亲属相关， 因为他是⽗⺟亲的后代，⽽不是因为他的⽗⺟结婚了……[However] the cross ties 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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linking the different patrilineages laterally are not felt by the peoples themselves to be of the nature of descent. The continuity of the structure vertically through time is adequately

然⽽，这种横向地连接 不同⽗系家族的交叉关系并没有被⼈们感觉到具有⾎缘特征。垂直地穿越时间的结构 连续性通过⽗系名义的宗亲传递⽽得到恰当的表达。But the continuity of the structure expressed through the agnatic transmission of a patrilineage name.

laterally is not so expressed. Instead, it is maintained by a continuing chain of debt

relationships of an economic kind. ... It is the existence of these outstanding debts which assert the continuance of the affinal relationship." ……

但是横向的结构连续性没有得到同样的 表达。相反，它通过⼀种经济的债务关系的连续链⽽得到维持 正是这些未偿付的 债务的存在维护姻亲关系的连续。 Filiation is administrative and hierarchical, but alliance is political and economic, and expresses power insofar as it is not fused with the hierarchy and cannot be deduced from it, and the economy insofar as it is not identical with administration.

亲嗣关系是⾏政层级，不 过联姻是政治经济，并且表达⼒量，因为它没有融⼊等级制并且不能从中被推导出 来， ⽽且表达经济，因为它与⾏政机构不⼀致。Filiation and alliance are like the two forms of a primitive capital: fixed capital or filiative stock, and circulating capital or mobile blocks of debts. There are two memories that correspond to them, the one biofiliative, the other a memory of aliance and of words.

亲嗣关系与联姻就像原始资本的两种形式：固定 资本或⽗⼦股本，以及周转资⾦或债务的移动块。有与它们相对应的记忆，⼀种⽣物 起源的记忆，另⼀种是联姻与⾔辞的记忆。While production is recorded in the network of filiative disjunctions on the socius,the connections of labor still must detach themselves from the productive process and pass into the element of recording that appropriates them for

虽然⽣产通过社会场域在亲嗣关系的分离⽹络中被重新纪录，劳动 关系依然会使⾃⾝从⽣产过程中分离出来，并且进⼊为了⾃⼰⽽将劳动关系挪⽤为准 原因的记录要素中。But it can accomplish this only by reclaiming the connective regime for its own in the form of an affinal tie or a pairing of persons that is compatible with the disjunctions of filiation. It is in this sense that the economy goes by way of alliance. 但是它 只有通过为⾃⼰恢复连接的制度才能实现这点，以与亲嗣关系的分离相兼容的姻亲关 系或⼈的配对的形式，正是在这个意义上，经济经由联姻⽽运作。In the production of itself as quasi cause.

children, the child is inscribed in relation to the disjunctive lines of its father or mother, but inversely, the disjunctive lines inscribe it only through a connection represented by the marriage of the father and the mother.

在⼩孩的⽣产中，⼩孩被刻写在他⽗亲或⺟亲的分 离家系的关系中，相反地，分离家系只通过⼀种由⽗亲与⺟亲的婚姻所代表的连接刻 写它。At no time, therefore , does alliance derive from filiation, but both form an essentially open cycle where the socius acts on production, but also where production reacts on the socius。因此，联姻绝⾮源于亲嗣关系，⽽都形成了⼀种完全开放的循环，在那⾥，社 会场域作⽤于⽣产，⽣产也对社会场域施加影响。 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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Marxists are right to remind us that if kinship is dominant in primitive society, it is determined as dominant by economic and political factors. And if filiation expresses what is dominant while being itself determined, alliance expresses what is determinant, or rather the

⻢克思正确地提醒我们， 如果亲属关系在原始社会中占据统治地位，作为主导，它为经济与政治的因素所决 定。⽽且如果亲嗣关系表达⾃⾝被决定的主导之物， 联姻表达决定之物，确切地说， 在主导的决定系统中的决定之物的返回。That is why it is essential to take into consideration how ties of alliance combine concretely with relations of filiation on a given territorial surface.那就是为何有必要思考，在⼀个给定的领⼟的表⾯上，联姻关系如何 具体地与亲嗣关系结合起来。 Leach has specifically underscored the importance of local return of the determinant in the determinate system of dominance.

lineages insofar as they are differentiated from lineages of filiation, and insofar as they operate at the level of small segments: it is these groups of men residing in the same area, or in neighboring areas, who arrange marriages and shape concrete reality to a much greater

利奇已经特别地 强调地⽅性家系的重要性，因为它们不同于亲嗣关系的家系，⽽且因为它们在⼩⽚段 的层次上运作：正是这些⼈类团体居住在相同的领域，或居住在相邻的领域，他们安 排婚姻，并且使具体现实适⽤的范围超过亲嗣关系的系统与抽象的婚姻等级所能做到 的。A kinship system is not a structure but a practice, a praxis, a method, and even a strategy.亲属关系的系统不是⼀种结构⽽是⼀种惯例，⼀种实践，⼀种⽅法，甚⾄是⼀ 种策略。 Louis Berthe, analyzing a relationship of alliance and hierarchy, shows extent than do the systems ui filiation and the abstract matrimonial classes.

convincingly that a village intervenes as a third party to permit matrimonial connections between elements that the disjunction of two moieties would forbid from the strict viewpoint of structure: "The third term must be interpreted much more as a method than as a true structural element."* .

路易斯 ⻉尔特在分析联姻与等级的关系，令⼈信服地表明，⼀个 村庄作为第三⽅介⼊，许可成员之间的联姻，两个部分的分离将会禁⽌这种联姻，从 严格的结构⾓度来看："第三项必须被更多地解释为⽅法，⽽不是真实的结构要 素。"Every time one interprets kinship relations in the primitive commune in terms of a structure unfolding in the mind, one relapses into an ideology of large segments that makes alliance depend on the major filiations, and that finds itself contradicted by practice. ""每当 ⼈们根据脑海⾥的结构展开来解释原始公社的亲属关系，⼈们便陷⼊⼤段的意识形态 当中，它使得联姻依赖主导的亲嗣关系，⽽且它发现⾃⼰与实践相⽭盾。"It is necessary to ask if there exists in the asymmetrical systems of alliance a fundamental tendency toward generalized exchange, that is to say, toward the closing of the cycle. I have been unable to find anything of that nature among the Mru. . . . Everyone behaves as if he were, ignorant of the compensation that would result from the closing of the cycle, and everyone stresses the relationship of asymmetry, emphasizing the creditor-debtor behavior."" Mru

有必要问，是否在联姻的⾮对称系统中存在⼀种基本的朝向普遍交换的倾 向，也就是说，朝向循环的终结倾向。我已经⽆法在 之间找到任何具有那种特性 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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的东⻄……每个⼈表现为仿佛他不知道起因于循环的中⽌的补偿，⽽且每个⼈都强调 ⾮对称的关系，强调债权⼈与债务⼈的表现。"7A kinship system only appears closed to the extent that it is severed from the political and economic references that keep it open, and that make alliance something other than an arrangement of matrimonial classes and filiative lineages;

⼀种亲属系统只当到达这种程度才显得封闭，它从使它保持开放的政治经济参 照中被切下来，并且使联姻变为某种不同于婚姻等级与亲嗣家系的安排的东⻄。 It is the same for the whole project of coding the flows. How does one ensure reciprocal adaptation, the respective embrace of a signifying chain and flows of production?

对于编码 流的整个计划来说也是⼀样的。 ⼈们如何确保相互适应，各⾃拥抱表意链与⽣产流？ The great nomad hunter follows the flows, exhausts them in place, and moves on with them to another place.伟⼤的游牧猎⼈遵循着流，在恰当的地⽅消耗它们， 与它们⼀同流向 别处。He reproduces in an accelerated fashion his entire filiation, and contracts it into a point that keeps him in a direct relationship with the ancestor or the god.他以加速的⽅式再 ⽣产他的全部亲嗣关系，并且将其缩减为⼀个使他与祖先或上帝维持直接关系的点。 Pierre Clastres describes the solitary hunter who becomes identical with his force and his

destiny, and delivers his song in a language that becomes increasingly rapid and distorted: Me, me, me, "I am a powerful nature, a nature incensed and aggressive!"8 .

⽪埃尔 克拉斯特 描述这个认同他的⼒量与命运的孤独猎⼈，并且⽤⼀种愈加迅速与失真的语⾔传达他 的歌声：我，我，我，"我是强⼤，愤怒，攻击的种类。"Such are the two characteristics of the hunter, the great paranoiac of the bush or the forest: real displacement with the flows and direct filiation with the god. It has to do with the nature of nomadic space, where the full body of the socius is as if adjacent to production;

这是猎⼈的两种特征，荒野中或森⾥的 偏执狂：顺应流的真实迁徙，与神的直接亲嗣关系。它与游牧空间的种类有关，在那 ⾥，社会场域的充盈⾝体似乎与⽣产毗邻。it has not yet brought production under its sway. The space of the encampment remains adjacent to that of the forest; 它尚未⽀配⽣ 产。营地的空间与森林的空间相毗邻。it is constantly reproduced in the process of

production, but has not yet appropriated this process. The apparent objective movement of inscription has not suppressed the real movement of nomadism. But a pure nomad does not exist; there is always and already an

它不断的在⽣产过程中被再⽣出来，但尚未侵占这个过程。这种刻写的表⾯客观 运动没有压制游牧的真实运动。纯粹的游牧⺠并不存在。 encampment where it is a matter of stocking—however little—and where it is a matter of inscribing and allocating, of marrying, and of feeding oneself.总是已经存在营地，在那 ⾥，这是放养的问题—⽆论多么⼩— 并且是刻写与分配的问题，婚姻的问题，喂养⾃ ⾝的问题。(Clastres shows well how, among the Guayaki, the connection between the hunters and the living animals is succeeded in the encampment by a disjunction between the dead animals and the hunters—a disjunction similar to an incest prohibition, since the hunter cannot consume his own kill.)

（依据⽠雅⻬的观点，克拉斯特很好的解释了猎⼈与在营 地⾥被尾随的动物之间的关系，通过死动物与猎⼈的分离——⼀种类似于乱伦禁忌的 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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分离，因为猎⼈不能消费他⾃⼰的猎物。）In short, as we shall see elsewhere, there is always a pervert who succeeds the paranoiac or accompanies him—sometimes the same man in two situations: the bush paranoiac and the village pervert.简⽽⾔之，正如我们会在别处 看到的，总是存在尾随或陪同偏执狂的性倒错者——有时在两种情况下是⼀个⼈：荒 野的偏执狂与农村的性倒错者。 Once the socius becomes fixed, falling back on the productive forces and appropriating them for its own, the problem of coding can no longer be resolved by the simultaneity of a displacement from the standpoint of the flows, and an accelerated reproduction from the

⼀旦社会场域变得固定，它依赖于⽣产性的⼒量并且将它们据为 ⼰有， 从流的⾓度来看，编码的问题不再能通过迁徙的同时性得到解决，从链条的⾓ 度看，也不能通过加速的再⽣产得到解决。The flows must be the object of deductions that constitute a minimum of stock, and the signifying chain must be the object of detachments that constitute a minimum of mediations. 流必须成为构成最低限度的股本的 扣除对象，表意链必须成为构成最低限度的媒介的分离对象。A flow is coded insofar as detachments from the chain and deductions from the flows are effected in correspondence, united in a mutual embrace. 流被编码，只要从链条中脱离之物与从流中被扣除之物相互 影响并且相互拥抱。And this is already the highly perverse activity of local groups who standpoint of the chain.

arrange marriages on the surface of the primitive territoriality: a normal or nonpathological perversity, as Henry Ey would say, referring to other cases where "a psychic work of

⽽这已经是在原始领⼟的表⾯安排 婚姻的地⽅团体的⾼度倒错⾏为：⼀种正常的或⾮病理的性倒错，正如享利·艾会说 的，涉及到其它情形，在那⾥，"⼀个精挑细选，深思熟虑的精神作品"得到体现。And selection, refinement, and calculation" was manifested.

this is the case from the start, since there does not exist a pure nomad who can be afforded the satisfaction of drifting with the flows and singing direct filiation, but always a socius waiting to bear down, already deducting and detaching.

这是最初的情形，因为那⾥不存在 纯粹的游牧⺠，他能够获得搭乘流并歌颂与上帝的⽗⼦关系的快乐，但总有等着摧 毁，已经扣除且分离的社会场域。 The flow deductions constitute a filiative stock in the signifying chain; but inversely, the detachments from the chain constitute mobile debts of alliance that guide and direct the flows. On the blanket that serves as a familial stock, affinal stones or cowries are made to circulate.

流的扣除构成了表意链中的⽗⼦股本；但相反地，从链条分离出去的事物构成了 引导并组织流的联姻的活动债务。 在充当家庭的股本毯⼦上，姻亲的宝⽯或货⻉被 ⽤于流通。There is a sort of vast cycle of flows of production and chains of inscription, and a lesser cycle, between the stocks of filiation that connect or encaste (encastent) the flows, and the blocks of alliance that cause the chains to flow.存在⼀种刻写的链条与⽣产的流的 ⼴阔循环，或处于连接流并使流等级化的⽗⼦股本之间更⼩循环，以及使链条流动的 联姻的售出的⼤量股本。Descent is at the same time flow of production and chain of inscription, stock of filiation and fluxion of alliance. Everything takes place as though the

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stock constituted a surface energy of inscription or recording, the potential energy of the apparent movement; but debt is

⾎统同时是⽣产之流，刻写的链条，⽗⼦股本与姻亲的流动。⼀切 都发⽣，仿佛股本构成了刻写或记录的表⾯能量以及表⾯运动的潜在能量。 the actual direction of this movement, a kinetic energy that is determined by the respective paths of the gifts and countergifts on the surface. 但是债务是这场实际运动的⽅向，⼀种 由表⾯上的赠礼或还礼的各⾃道路决定的运动能量。Among the Kula, the circulation of necklaces and bracelets comes to a standstill in certain places, on certain occasions, so that a stock may be re-formed. 根据库拉（⼀种交易制度），在某些地⽅与场合，项链与⼿镯 的流通出现停顿，以便股本可能再度形成。There are no productive connections without disjunctions of filiation that appropriate them, but there are no disjunctions of filiation that do not reconstitute lateral connections across the alliances and pairings of persons.不存在没有 被亲嗣关系的分离所占⽤的⽣产性连接，此外不存在没有重建跨越联姻与⼈的配对的 横向连接的亲嗣关系的分离。Not only the flows and the chains, but the fixed stocks and the mobile debts—insofar as they in turn imply relations between chains and flows in both

directions—are in a state of perpetual relativity: their elements vary—women, consumer goods, ritual objects, rights, prestige, status. —— ——

不单流与链条，⽽且固定股本与移动债务 只要它们相应地在两个⽅向上暗⽰了链条与流之间的关系 处于永恒的相关性状 态：它们的不同要素——⼥⼈，消费品，祭祀器具，权利，声望，地位。 If one postulates that somewhere there has to be a kind of equilibrium of prices, one is

compelled to see in the manifest disequilibrium of the relations a pathological consequence, which one explains by saying that the supposedly closed system extends in one direction and opens as the prestations become wider and more complex.

如果⼈们假定某处必定存在⼀种 价值均衡，⼈们被迫在关系的表⾯不平衡中看⻅⼀种病理结果，⼈们这样解释它，宣 称据说封闭的系统在⼀个⽅向上延伸，并且像越来越变得⼴泛与复杂的赠礼⼀样开 放。But such a conception is in contradiction with the primitive "cold economy," which is without net investment, without money or market, and without exchangist commodity relations. 但这种概念与原始的"冷经济"相⽭盾，它没有净投资，没有⾦钱或市场，⽽ 且没有交换商品的概念。The mainspring of such an economy is a veritable surplus value

of code: each detachment from the chain produces, on one side or the other in the flows of production,phenomena of excess and deficiency, phenomena of lack and accumulation, which will be compensated for by nonexchangeable elements of the acquired-prestige or distributed-consumption type.

经济的主体部分是名副其实的编码的剩余价值：在⽣产的 流中的⼀⽅或另⼀⽅，从能指链脱离的每个部分⽣产了过剩与不⾜、匮乏与累积的现 象，它通过获得的威信或分配的耗费的⾮交换性要素得到补偿。("The chief converts this perishable wealth into imperishable prestige through the medium of spectacular feasting. The ultimate consumers are in this way the original producers.")* （"⾸领通过豪华宴会将 这种易逝的财富转变为不朽的威望。通过这种⽅式，最终的消费者就是原始的⽣产 者"）Surplus value of code is the primitive form of surplus value, inasmuch as it corresponds 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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to Mauss's celebrated formula: the spirit of the thing given, or the force of circumstance that requires that gifts be reciprocated with interest, being territorial signs of desire and power (puissance), and principles of abundance and the fructification of wealth.

编码的剩余价值是 剩余价值的原始形式，因为它符合莫斯的著名公式：赋予的事物精神，或者要求回报 好处的礼仪的⼒量，是欲望与权⼒的领⼟标志，充裕的原则以及财富的果实。 Far

from being a pathological consequence, the disequilibrium is functional and fundamental. Far from being the extension of a system that is at first closed, the opening is primary, founded in the heterogeneity of the elements that compose the prestations and that compensate for the disequilibrium by displacing it.

绝⾮是病理的原因，失调是功能的与基本的。远⾮是封 闭系统的拓展，开放是基本的，建⽴于构成了赠礼并且通过替代它⽽弥补了这种失调 的元素异质性中。In short, the detachments from the signifying chain, in accordance with

the relations of alliance, engender surplus values of code at the level of the flows, whence are derived differences in status between the filiative lines (for example, the superior or inferior ranks of the givers and receivers of wives).

简⽽⾔之，依照联姻关系，从表意链条中分离 的部分在流的平⾯上产⽣编码的剩余价值（⼥⼈的赠予者与接收者的较⾼或较低的地 位。）The surplus value of code carries out the diverse operations of the primitive territorial machine: detaching segments from the chain, organizing selections from the flows, and allocating the portions due each person.编码的剩余价值执⾏原始领⼟的多种操作：从链 条上拆除部分，从流中组织筛选，⽽且分配每⼈应得的部分。 The idea that primitive societies have no history, that they are dominated by archetypes and their repetition, is especially weak and inadequate.

原始社会没有历史，它们受到原型以及

它们的副本的⽀配，这种观念尤其站不住脚。 This idea was not conceived by ethnologists, but by ideologists in the service of a tragic Judaeo-Christian consciousness that they wished to credit with the "invention" of history.这个观念不是由⼈类学家，⽽是由服 务于悲剧的犹太—基督观念的意识形态专家所构想的，他们想把历史的"发明"归功于 这种观念。 If what is called history is a dynamic and open social reality, in a state of functional disequilibrium, or an oscillating equilibrium, unstable and always compensated,

comprising not only institutionlized conflicts but conflicts that generate changes, revolts, ruptures, and scissions, then primitive societies are fully inside history, and far distant from the stability, or even from the harmony, attributed to them in the name of a primacy of a

如果所谓的历史是动态的或开放的社会现实，处于功能性的不平衡， 或⼀种震荡的平衡状态中，不稳定且总是补偿的，不只包括制度化的冲突，⽽且包括 引起变⾰，起义，决裂与分离的冲突，因此，原始社会完全是内在的历史，远离稳定 性，甚⾄远离和谐，由于它们凭借⼀致团体的⾸要地位的名义。The presence of history in every social machine plainly appears in the disharmonies that, as Levi-Strauss says, "bear the unmistakable stamp of time elapsed."* 每⼀部社会机器中的历史存在明显地出现在这 种——如列维.斯特劳斯所⾔——"带有消逝的时间的确凿印记"的不和谐当中。It is true unanimous group.

that there are several ways to interpret such disharmonies: ideally,by the gap between the real

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institution and the assumed ideal model; morally, by invoking a structural bond between law and transgression;

确实存在⼏种解释这种不和谐的⽅法：根据现实机构与虚构的理想模 型之间的裂缝，理想地进⾏解释；根据援引法律与违法之间的结构契约，道德地解 释。physically, as though it were a question of attrition that would cause the social machine to lose its capacity to wield its materials. 物理上，好像这是将会使社会机器失去使⽤材料 的能⼒的损耗问题。But here too it seems that the correct interpretation would be, above all, actual and functional: it is in order to function that a social machine must not function well.⾸先，似乎正确的解释在此同样会是真实的与功能性的：为了发挥作⽤，社会机 器肯定不会很好地运作。This has been shown precisely with regard to the segmentary system, which is always destined to reconstitute itself on its own ruins; 这已经恰切地显⽰ 了分割的系统，它注定总是通过⾃⼰的毁灭⽽重建⾃⾝。and likewise for the organization of the political function in these systems, which in effect is exercised only by indicating its own impotence.⽽且同样地，对于这些系统中的政治功能的组织，它事实 上只通过显⽰⾃⼰的⽆能才发挥作⽤。9Ethnologists are constantly saying that kinship rules are neither applied nor applicable to real marriages: not because these rules are ideal but rather because they determine critical points where the apparatus starts up again—provided it is blocked, and where it necessarily places itself in a negative relation to the group. Here it becomes apparent that the social machine is identical with the desiring-machine.

⼈类学家不 断地声称，亲属关系的规则既不应⽤于，也不适⽤于现实的婚姻：不是因为这些规则 是理想的，⽽是因为它们决定了装置再次启动的关键点——要是它被堵塞并且在这个 点上，它必定把它⾃⾝置于与团体的消极关系中。很明显，在这⾥社会机器等同于欲 望机器。The social machine's limit is not attrition, but rather its misfirings; it can operate only by fits and starts, by grinding and breaking down, in spasms of minor explosions. 社会 机器的极限不是磨损，⽽是熄⽕；它在轻微爆炸的痉挛中，通过断断续续，通过停顿 与故障⽽运作。The dysfunctions are an essential element of its very ability to function, which is not the least important aspect of the system of cruelty. The death of a social machine has never been heralded by a disharmony or a dysfunction;功能障碍是它运作能⼒的基本 要素，它不是残酷系统的最不重要的⽅⾯。社会机器之死从未通过失调或故障⽽被预 告。 on the contrary, social machines make a habit of feeding on the contradictions they give rise to, on the crises they provoke, on the anxieties they engender, and on the infernal operations they regenerate.相反，社会机器养成喂养它们激发的⽭盾，喂养它们引起的 危机，喂养它们造成的焦虑，并且喂养它们⾰新的地狱般的运作。Capitalism has learned this, and has ceased doubting itself, while even socialists have abandoned belief in the possibility of capitalism's natural death by attrition. No one has ever died from contradictions. And the more it breaks down, the more it schizophrenizes, the better it works,

。资本主义已经理解了这⼀点，⽽且已经不再怀疑⾃⾝，⽽甚⾄社会 主义也已经不再相信资本主义通过磨损⽽⾃然死亡的可能性。没⼈曾经因⽭盾⽽死 亡。它越是发⽣故障，它越是精神分裂化，它越是运作流畅，这种美国⽅式。 the American way

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Leach, Rethinking Anthropology, p. 89. Also the criticism Leach addresses to LeviStrauss: "Levi-Strauss rightly argues that the structural implications of a marriage can only be understood if we think of it as one item in a whole series of transactions between kin groups. · " .

利奇，《反思⼈类学》 ，利奇同样批评列维 斯特劳斯： 列维 斯特劳斯 正确地坚持婚姻结构的含意能够被理解，假如我们把它想象成⼀种亲属关系之间 的完整交换系列中条款。"p.89.So far, so good. But in none of the examples which he provides in his book does he carry this principle far enough. . . . Fundamentally he is not really interested in the nature and significance of the counter-prestations that serve as equivaients for women in the systems he is discussing. . . . …… We

到⽬前为⽌，⼀直还不错。 但是他在书中提供的例⼦没有⼀个充分遵循这个原则 根本上，他并不真正对 还礼的意义与实质感兴趣，还礼在他正在讨论的系统中充当⼥⼈的等价物。 cannot predict from first principles how the different categories of prestation will be evaluated in any particular society. ... It is very important to distinguish between consumable and non-consumable materials;

我们不能根据基本原理推测赠礼的不同 范畴如何会在任何特定的社会中被估价……区分可消费质料与不可消费质料是⼗ 分重要的。it is also very important to appreciate that quite intangible elements such as 'rights' and 'prestige' form part of the total inventory of 'things' exchanged" (pp. 90, 100)。认识到⽆形的要素——诸如"权利"与"威望"——构成了交换"物"的总库存的 ⼀部分，这是⾮常重要的。 But this is already the point of view required—given a change of perspective—for examining the primitive socius, the territorial machine for declining alliances and filiations. —— ——

但这已经是 研究原始社会场域所需要的观点，衰退的联姻与亲嗣关

假定⼀种观点的改变 系的领⼟机器。This machine is segmentary because, through its double apparatus of tribe and lineage, it cuts up segments of varying lengths: genealogical filiative units of major, minor, and minimal lineages, with their hierarchy, their respective chiefs, their elders who guard the stocks and organize marriages;

这种机器是节段的，因为依靠它的家系与部落的 双重装置，它切碎了不同⻓度的线段：主要的，必要的以及最低程度的家系的宗谱分 ⽀单位，具有它们的等级制度，它们各⾃⾸领，他们的守卫家系并且组织婚姻的⻓ ⽼。territorial tribal units of primary, secondary, and tertiary sections, also having their dominant roles and their alliances. 第⼀位的，第⼆位，以及第三位的领⼟的部落单位， 也都有它们的主导⾓⾊以及它们的联姻。"The point of separation between the tribal sections becomes the point of divergence in the clan structure of the lineages associated with each section. For, as we have seen, clans and their lineages are not distinct corporate groups,

部落节段 之间的分割点变成联系每个节段的世系的⽒族结构中的分离点。如我们已经看到的， 因为⽒族及其世系不是截然不同的法⼈团体，⽽是包括在地⽅社区中，在结构上，它 们通过地⽅社区发挥作⽤。"10 The two systems intersect, each segment being associated but are embodied in local communities, through which they function structurally.""

with the flows and the chains, with the stocked flows and the passing flows, with selections

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from the flows and detachments from the chains (certain production projects are executed in the framework of the tribal system, others in the framework of the lineage system).

这两种系 统交叉，每个节段都与流和链条相关联，与储存的流和经过的流相关联，与筛选的流 和脱离链条之物相关联（在部落系统的框架中执⾏某些⽣产计划，在世系系统的框架 内执⾏别的⽣产计划）.The variability and relativity of the segments are responsible for all sorts of penetrations between the inalienable elements of filiation and the mobile elements of alliance. 节段的可变性与相关性负责各种各样的亲嗣关系的不可分要素与联姻的移动 要素的相互渗透。This is explained by the fact that the length of each segment—or even its existence as such—is determined only by its opposition to other segments in a series of interrelated stages.这只能通过这个事情得到解释，每个节段的⻓度——或甚⾄它的存在 本⾝——只由它与相关的阶段中的其它节段的对⽴所决定。The segmentary machine mixes rivalries, conflicts, and ruptures throughout the variations of filiation and the fluctuations of alliance. 贯穿亲嗣关系的变化与亲姻关系波动的始终，这部分割的机器 调和敌对，冲突与破裂。The whole system evolves between two poles: that of fusion through opposition to other groups, and that of scission through the constant formation of new lineages aspiring to independence, with capitalization of alliances and filiation. 整个系 统在两极之间演变：贯穿着与其它团体的对抗的融合的极，贯穿着渴望独⽴的新世系 的持续形成的分裂的极，伴随着联姻与亲嗣关系的资本化。From one pole to the other, all the misfirings and failures in a system that is constantly reborn of its own disharmonies. 从⼀极到另⼀极，所有系统内的熄⽕与失败不断再⽣出系统⾃⾝的不和谐。What does Jeanne Favret mean when she shows, along with other ethnologists, that "the persistence of a segmentary organization requires paradoxically that its mechanisms be ineffectual enough so

当珍尼.法夫雷与别⼈⼈类学家⼀道解释"分割 组织的持存⽭盾地要求它的机制⾜够地⽆效，以⾄于恐惧依然存在于整个引擎当中" ？And what is this fear? It would appear that social formations experienced a morbid and mournful foreboding of things to come, although what comes to them always comes from without, rushing in through their opening.什么是恐惧？看来是社会形态体验到不详之事 情将会发⽣的病态⽽悲伤的预感。Perhaps it is even for this reason that it arrives from without; they suffocate its inner potentiality, at the cost of the dysfunctions that constitute an integral part of the functioning of their system.或许甚⾄正是因为这个原因，它来⾃外 部；它们窒息了它的内在潜能，以功能障碍为代价，这种失调是它们的系统的功能的 ⼀部分。 that fear remains the motor of the whole"?

The segmentary territorial machine makes use of scission to exorcise fusion, and impedes the concentration of power by maintaining the organs of chieftainry in a relationship of impotence with the group:as though the savages themselves sensed the rise of the imperial Barbarian, who will come nonetheless from without and will overcode all their codes.

分割 的领⼟机器利⽤分裂来驱逐融合，并且阻碍⼒量的集中，通过使酋⻓的机构在与团体 的关系中⽆能为⼒：仿佛原始⼈意识到帝国的野蛮⼈的崛起，尽管如此，他们还是会 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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从外部出现并且过度编码他们的所有代码。But the greatest danger would be yet another dispersion, a scission such that all the possibilities of coding would be suppressed: decoded flows, flowing on a blind, mute, deterritoriahzed socius—such is the nightmare that the primitive social machine exorcises with all its forces, and all its segmentary articulations.

但 是最⼤的危险将仍是另⼀种驱散，⼀种致使所有的编码的可能性的被压制的分裂：解 码的流，流遍盲⽬的，沉默的，解域化的社会场域——这正是原始社会机器⽤它的全 部⼒量，以及所有它的分割关节来驱散的噩梦。The primitive machine is not ignorant of exchange, commerce, and industry; 原始的机器不理解交换，贸易和⼯业；it exorcises them, localizes them, cordons them off, encastes them, and maintains the merchant and the blacksmith in a subordinate position, so that the flows of exchange and the flows of production do not manage to break the codes in favor of their abstract or fictional quantities.

它驱除它们，使它们局部化，封锁它们，使它们等级化，使商⼈与铁匠处于从属地 位，以便交换的流以及⽣产的流⽆法破解有利于它们的抽象或虚构数量的代码。And

isn't that also what Oedipus, the fear of incest, is about: the fear of a decoded flow? If capitalism is the universal truth, it is so in the sense that makes capitalism the negative of all

这不同样是俄狄浦斯——乱伦恐惧——所包含的东⻄： 对解码流的恐 惧？如果资本主义是普遍真理，在使资本主义变成所有社会形态的否定这个意义上来 看，确实是如此。It is the thing, the unnamable, the generalized decoding of flows that reveals a contrario the secret of all these formations, coding the flows, and even overcoding them, rather than letting anything escape coding.正是这种事物，这种不可命名之物，揭⽰ 了所有这些形态的相反秘密的流的普遍解码，它编码流，甚⾄过度编码它们，不让任 何事物逃离编码。 Primitive societies are not outside history; rather, it is capitalism that is at the end of history, it is capitalism that results from a long history of contingencies and accidents, and that brings on this end. 原始社会并不处于历史的外部；相反，资本主义正 是历史的终结，资本主义正是起于意外事故与意外事件的漫⻓历史，并且导致这种终 结。It cannot be said that the previous formations did not foresee this Thing that only came from without by rising from within, and that at all costs had to be prevented from rising. 不能 说先前的形态没有预⻅这种只来⾃由内部升起的外部事物，并且必须不惜⼀切代价阻 ⽌它出现。Whence the possibility of a retrospective reading of all history in terms of capitalism. It is already possible to see signs of classes in precapitalist societies.来⾃根据资 本主义回顾阅读所有历史的可能性。早已经可能在前资本主义社会发现阶级的迹象。 social formations.

But ethnologists observe how difficult it is to distinguish those protoclasses from the castes organized by the imperial machine and from the rankings distributed by the segmentary primitive machine. The criteria that distinguish classes, castes, and ranks must not be sought in a fixity or a permeability, nor in a relative

但是⼈类学家发现将那些原始阶级与帝国机器组织的等级制度，并 且与分割的原始机器分配的等级区分开来是多么困难。 closing or opening; 不能在固定性与渗透性，也不能在相对的终结与开端中找到区分阶 级、等级制度以及级别的标准。these criteria always reveal themselves to be deceptive, 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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eminently misleading.

这些标准总是揭⽰⾃⾝的欺骗性与明显的误导性。But the ranks

are inseparable from the primitive territorial coding process, just as castes are inseparable from the overcoding practiced by the imperial State, while classes are relative to the process of an industrial and commodity production decoded under the conditions of capitalism.

但是 等级不能与原始的领⼟编码过程相分离，正如等级制度不能与帝国实施的过度编码相 分离，⽽阶级与在资本主义条件下⼯业或商业的⽣产过程相关联。All history can therefore be read under the sign of classes, but by observing the rules set forth by Marx, and bearing in mind that classes are the "negative" of castes and ranks. ⼀切历史因此能够在阶 级的标志下被解读，但是是通过遵循⻢克思阐述的规则，并且记住阶级是等级制度与 等级的"否定"。For it is certain that the regime of decoding does not signify the absence of organization, but rather the most somber organization, the harshest compatibility, with the axiomatic replacing the codes and incorporating them, always a contrario.因为可以确定的 是，解码的制度并不意味着组织的缺席，⽽是意味着最阴暗的组织，最恶劣的兼容 性，⽤公理取代代码并且吸收它们，总是对抗的。 俄狄浦斯的问题 The Problem of Oedipus The full body of the earth is not without distinguishing characteristics. Suffering and dangerous, unique, universal, it falls back on production, on the agents and connections of production. But on it, too, everything is attached and inscribed,

⼤地的充盈⾝体并⾮没有明显的特征。受苦，危险，独特，普遍，它求助 于⽣产，依赖⽣产的代理与连结。 everything is attracted,miraculated. It is the basis of the disjunctive synthesis and its reproduction: a pure force of filiation or genealogy, Numen. 但也同样依赖它，⼀切都依 附、刻写在它上⾯，⼀切都被吸引、神化。这是分离综合及其再⽣产的基础：纯粹家 系与⾎缘的⼒量，守护神。The full body is the unengendered, but filiation is the first character of inscription marked on this body. And we know the nature of this intensive filiation, this inclusive disjunction where everything divides, but into itself, and where the same being is everywhere, on every side, at every level, differing only in intensity.

充盈的⾝ 体是⾮⽣产性的，但⾎缘关系是标记在这种⾝体上的⾸要特征。⽽且我们了解这种密 集⾎缘关系的性质，这种⼀切都在其中分离的包容性的分离，但是进⼊它⾃⾝，⽽在 其中，相同的存在⽆所不在，散布于所有的层，它们只是强度不同。The same included being traverses indivisible distances on the full body, and passes through all the singularities, all the intensities of a synthesis that shifts and reproduces itself. 内含的相同存在穿过⽆器 官⾝体上的不可分割的距离，并且穿过所有的奇点，穿过⼀切移动并再⽣产⾃⾝的综 合强度。It serves no purpose to recall that genealogical filiation is social rather than biological, for it is necessarily biosocial inasmuch as it is inscribed on the cosmic egg of the full body of the earth. 它没有打算要回想起社会的⽽⾮⽣物学的家族⾎缘关系，因为它 必定是⽣物社会的，它被刻写在⼤地的充盈⾝体的宇宙之卵上。It has a mythical origin that is the One, or rather the primitive one-two. Should one say the twins or the twin? Which divides and unites into itself—the Nommo, or the Nom-mos?它有⼀种神话起源，即太⼀， 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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或者说，原始的⼀—⼆。⼈们应当称之为双或对？它分离并融合⼀体——游牧空间， 或法律？The disjunctive synthesis distributes the primordial ancestors, but each member of the primitive community is himself a complete full body, male and female, binding to itself all the partial objects, with variations that are solely intensive, and that correspond to the internal zigzag of the Dogon egg.

分离的综合分配始祖，但原始群落的每个成员⾃⾝就是 完整的充盈⾝体，男性与⼥性，所有的部分客体绑定于⾃⾝，具有只是强度的变化， 它们对应于多贡⼈的卵的内部曲折。Each one intensively repeats the entire genealogy for himself. And everywhere it is the same, at both ends of the indivisible distance and on every side, a litany of twins, an intense filiation. 每个⼈都强烈地重复⾃⾝的整个家系。⽽且到 处都是⼀样的，在不可分割间距的两端，在每个⽅⾯都是如此，⼀连串的成对之物， ⼀种强度的⾎缘关系。At the beginning of Le renard pale, Marcel Griaule and Germaine Dieterlen sketch out a splendid theory of the sign: the signs of filiation, guide-signs and

master-signs, signs of desire, intensive at first, which fall in a spiral and traverse a series of explosions before extending into images, figures, and drawings . .

。在《苍⽩狐狸》的开端， ⻢塞尔 格⾥奥勒与杰曼 迪特朗概述了标记的杰出理论：⾎缘关系的标记，指⽰标记与 主⼈标记，欲望的标记，起先是强度的，在扩展⾄形象、数字与图纸之前，它坠⼊漩 涡并且穿越⼀系列爆炸。 If the full body falls back on the productive connections and inscribes them in a network of intensive and inclusive disjunctions, it still has to find again and reanimate lateral connections in the network itself, and it must attribute them to

假如充盈的⾝体求助于⽣产的连接并且在强度的与包 容的分离⽹络中刻写它们，它依然必须在这种⽹络中重新发现并激活横向连接，⽽且 它必定会将它们归因于⾃⼰，仿佛它是它们的原因。These are the two aspects of the full body: an enchanted surface of inscription, the fantastic law, or the apparent objective movement;这是充盈⾝体的两⽅⾯： ⼀种刻写的魔法表⾯，奇特的法律，或表⾯的客 观运动。but also a magical agent or fetish, the quasi cause. It is not content to inscribe all itself as though it were their cause.

things, it must act as if it produced them. It is necessary that the connections reappear in a form compatible with the inscribed disjunctions, even if they react in turn on the form of these disjunctions.

但这种准原因同样是魔法代理或偶像。它不满⾜于刻写所有的东⻄， 它必须表现为好像它⽣产了它们。连接必然会以在与刻写的分离兼容的形态再现，虽 然它们反过来对这些分离的形态产⽣影响。 We can better understand why the problem does not in the least consist of going from

我们更容易理解为什么这个 问题绝对不是由从⾎缘关系出发到联姻所构成，也不是由从后者推论出前者所构成。 The problem is one of passing from an intensive energetic order to an extensive system, which comprises both qualitative alliances and extended filiations.这个问题是从强烈充沛 的秩序转移到⼴泛的系统的问题，它包含定性的联姻与扩张的⾎缘关系。Nothing is filiations to alliances, or of deducing the latter from the former.

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changed by the fact that the primary energy of the intensive order—the Numen—is an energy of filiation, for this intense filiation is not yet extended, and does not as yet comprise any distinction of persons, nor even a distinction of sexes, but only prepersonal variations in intensity, taking on the same twinness or bisexuality in differing degrees. —— ——

强度的秩序的主要 ⼒量 守护神 是⾎缘的⼒量，这个事实并没有改变任何东⻄，因为强度的⾎缘 关系尚未扩展，⽽且同样尚不包括任何个⼈差别，甚⾄也不包括性的差别，但只包括 强度中的前个⼈的变化，呈现相同的对体或不同程度的雌雄同体。 The signs belonging to this order are therefore fundamentally neuter or ambiguous (according to an expression employed by Leibnitz to designate a sign that can be + as well as -). 属于该秩序的符号因此 完全是中性的或模棱两可的（根据莱布尼茨的使⽤的表达去标识⼀个可能是+也可能 是-的符号）。It is a question of knowing how, starting from this primary intensity, it will be possible to pass to a system in extension where (1) the filiations will be filiations extended in the form of lineages, comprising distinctions of persons and of parental appellations;从这种 原始的强度出发，问题是知道它如何可能转移到扩张的系统，在其中，⾎缘关系将会 是以家系的形态扩展的⾎缘关系，包括个体的差别与⽗⺟称谓的区别。(2) the alliances will be at the same time qualitative relations, which the filiations presuppose as much as vice versa; (3) in short, the ambiguous intense signs will cease to be ambiguous and will become positive or negative.

同时，联姻将成为定性的关系，反之亦然，⾎缘关系同样预设了定 性的关系；简⽽⾔之，含糊不清的标记将不再是模棱两可的，并且将会变成肯定的或 否定的符号。 This may be seen clearly in a passage from Levi-Strauss, explaining for the simple forms of

可以清楚地 在列维斯特劳斯的⽂章中看到这⼀点， 对婚姻的简单形式的解释，平表婚的禁⽌与交 表婚的许可： 每场家族 A与家族B之间的婚姻带⼀种（+）或（-）的标记，取决于这对夫妇是起因于⼥⼈的遗 失还是起因于家族A或B获得⼥⼈。In this regard it is not important whether the regime of filiation is patrilineal or matrilineal. In a patrilineal or patrilocal regime , for example , "related women are women lost;在这⽅⾯，⾎缘关系的制度是⽗系的还是⺟系的，这⽆ 关紧要。在⽗系的或夫居的制度中，⽐如，"同⼀家族的⼥⼈是遗失的⼥⼈。 women brought in by marriage are women gained. 婚姻引进的⼥⼈是获得的⼥⼈。Each family marriage the prohibition of parallel cousins and the approbation of cross-cousins : each marriage between two lines A and B bears a ( +) or (-) sign, according to whether this couple results from a woman being lost to or acquired by line A or B.

descended from these marriages thus bears a sign, which is determined, for the initial group,

by whether the children's mother is a daughter or a daughter-in-law .... The sign changes in passing from the brother to the sister, since the brother gains a wife , while the sister is lost to her own family."

每个起源于这些婚姻的家庭因此具有⼀种标记，对于起初的群体，这 种标记取决于孩⼦的⺟亲是⼥⼉还是媳妇……这种标记在从兄弟转移到姐妹的过程中 变化着，因为兄弟获得了妻⼦，⽽姐妹离开了⾃⼰的家庭。But, as Levi-Strauss

remarks, one also changes signs in passing from one generation to the next: "It depends upon

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whether, from the initial group's point of view, the father has received a wife , or the mother

但 正如列维斯特劳斯评论的，⼈们同样在世代之间的转移过程中改变标记： 根据原始团 体的观点，这取决于⽗亲获得了⼥⼈，还是⺟亲已经嫁出去，取决于是⼉⼦有权拥有 ⼀个⼥⼈还是应当给予⼀个妹妹。"Certainly, in real life this difference does not mean that half the male cousins are destined to remain bachelors. 当然，在现实⽣活中，这种差异并 不意味着⼀半的堂兄弟注定打光棍。However, at all events, it does express the law that a has been transferred outside , whether the sons have the right to a woman or owe a sister. "

man cannot receive a wife except from the group from which a woman can be claimed , because in the previous generation a sister or a daughter was lost, while a brother owes a

sister (or a father, a daughter) to the outside world if a woman was gained in the previous generation ....

但是，⽆论如何， 并不是表述这种法律，男⼈只能从可以索取⼥⼈的群 体中得到妻⼦，因为上⼀代⼈失去了姐妹或⼥⼉，⽽兄弟亏⽋外部的世界⼀个妹妹 （或者⼀个⽗亲，⼀个⼥⼉），如果上⼀代⼈曾得到⼥⼈。The pivot-couple , formed

by an A man married to a B woman, obviously has two signs, according to whether it is envisaged from the viewpoint of A, or that of B, and the same is true for children. It is now only necessary to look at the cousins' generation to establish that all those in the relationship ( + +) or (- -) are parallel to one another, while all those in the relationship ( + -) or (- +) are cross."12 A B A B

这种夫妇之轴，由⼀个男⼈ 娶⼀个⼥⼈ 形成，明显具有两种标记，取决于 它是根据 的观点，还是根据 的观点被构想，⽽且这对于孩⼦来说也是真实的。现在 只须审视同辈表亲，去安置此种相互平⾏的（++）或（--）关系中的⼀切，然⽽在 （+-）或（-+）关系中，所有这些都是交叉的。 But once the problem is put in this way, it is less a question of applying a logical combinative apparatus governing an interplay of exchanges, as Levi-Strauss would have it, than one of establishing a physical system that will express itself naturally in terms of debts.

⼀旦这个问 题以这种⽅式被提出，它不是应⽤⽀配着交换的相互作⽤的逻辑组合装置的问题，如 列维斯特劳斯将提出的，⽽是建⽴将会根据债务⾃然地表达⾃⾝的⾝体系统的问题。 It seems to us very significant that Levi-Strauss himself invokes the co-ordinates of a physical system , although he sees this as nothing more than a metaphor. 这在我们看来⾮常 重要，列维斯特劳斯⾃⼰求助于⾝体系统的协调，尽管他只把这视为⼀种隐喻。In the physical system in extension, something passes through that is of the nature of an energy flow ( + - or - + ), something does not pass or remains blocked ( + + or - -), and something blocks, or on the contrary causes, passage .

在这个扩张的⾝体系统中，某物穿过，这是能 量流（+-或-+）的本质，某物没有穿过或依然受阻（++或--），或相反地造成，某物 堵塞了通道。Something or someone . In this system in extension there is no primary filiation, nor is there a first generation or an initial exchange , but there are always and

already alliances, at the same time as the filiations are extended, expressing both what must remain blocked in the filiation and what must pass through in the alliance .

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存在联姻，同时作为扩展的⾎缘关系，它既表达了什么必须在⾎缘关系中受阻，以及 什么必须在联姻关系中流通。 The essential is not that the signs change according to the sexes and the generations, but that one passes from the intensive to the extensive , that is to say, from an order of ambiguous

重要的不是标记随性别与世代 ⽽改变，⽽是⼈们从强度过度到⼴度，也就是说，从模糊的标记秩序过渡到变动着但 却被决定了的标记秩序。It is here that resorting to myth is indispensable , not because the signs to an order of signs that are changing but determined.

myth would be a transposed or even an inverse representation of real relations in extension, but because only the myth can determine the intensive conditions of the system (the system of production included) in conformity with indigenous thought and practice.

在此求助于神 话是必须的，不是因为神话将会成为移置的或甚⾄颠倒的处于扩张中的真实关系的代 理，⽽是因为只有神话能够确定与本⼟的思想与实践相符的系统（固有的⽣产系统） 的强度环境。That is why a text of Marcel Griaule 's, which looks to myth for a principle that would explain the avunculate , seems decisive to us, and seems to avoid the reproach of idealism that usually greets this kind of attempt. 这就是为何⻢塞尔·格⾥奥勒的⽂本，它 期待神话将会解释舅权的原则，对我们来说似乎是决定性的，⽽且似乎避免了⼀贯迎 合这种企图的唯⼼主义的指责。We have a similar view of the recent article in which Adler and Cartry return to the question.13 关于最近的⽂章，我们有相似的看法，在其 中，艾德勒与卡特⾥回到了这个问题。These authors are right in remarking that LeviStrauss's kinship atom-with its four relationships:brothersister, husband-wife , father-son, maternal uncle-sister's son-presents itself as a ready-made whole from which the mother as such is strangely excluded, although, depending on the circumstances, she can be more or less a "kinswoman" or more or less an "affine" in relation to her children. . ——

这些作家是对 的，当他们评论列维 斯特劳斯亲属关系的原⼦，具有它的四种关系：兄妹，夫妻，⽗ ⼦，舅舅与外甥 呈现它⾃⾝为现成的整体，⺟亲本⾝被奇怪地从中被排除了，虽 然依赖这种环境，她可能或多或少是"⼥亲属"或多多少少是⼀种与她的孩⼦有关的"姻 亲"。Now this is indeed where the myth takes root, the myth that does not express but conditions. 现在这确实是神话扎根的地⽅，并不表达但却作出规定的神话。As Griaule relates it, the Yourougou, breaking into the piece of placenta he has stolen, is like the brother of his mother, with whom he is united by that fact: ''This individual went away into the distance carrying with him a part of the nourishing placenta, which· is to say a part of his own mother.

如格⾥奥勒提到的，有⾁狗，进⼊了他偷到的胎盘碎⽚，就像他⺟亲的兄 弟，他与之结合，根据这个事实："这个⼈向远⽅⾛去，带着有营养的胎盘的⼀部分， 也就是说，带着他⺟亲的⼀部分。He saw this organ as his own and as forming a part of his own person, in such a way that he identified himself with the one who gave birth to him. She was the matrix of the world, and he considered himself to be placed on the same plane as

他把这个器官视为⾃⼰的器官并且视为他⾝ 体的⼀部分，以这种⽅式，他将⾃⾝等同于⽣育他的⼈。她是世界的⺟体，⽽且从世 she from the viewpoint of the generations ....

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代的观点来看，他认为⾃⼰与她同处⼀个层⾯。He senses unconsciously his symbolic membership in his mother's generation and his detachment from the real generation of which he is a member .... 他⽆意识地察觉到，他的象征成员⾝份处于他⺟亲⼀代当中以及他 与他是其中⼀员的现实⼀代的分离。Being, according to him, of the same substance and generation as his mother, he likens himself to a male twin of his genetrix, and the mythical

rule of the union of two paired members proposes him as the ideal husband . Hence , in his capacity as pseudo brother to his genetrix, he should be in the position of his maternal uncle , the designated husband of this woman."14

对他来说，作为与他⺟亲相同的实体与世代， 他把⾃⼰⽐喻为他的⽣育⼥神的⼀对男性双胞胎，⽽且两个配对的成员的结合的神话 规则推荐他为理想的丈夫。因此，以他的作为⽣育⼥神的伪兄弟的⾝份，他应当处于 他舅舅的地位，这个⼥⼈的指定丈夫。 Doubtless all the dramatis personae will be found to come into play from this point on: mother, father, son, mother's brother, son's sister But it is evident and

。⽆疑，所有的主⼈公将会被发现从这⼀ 点开始表演：⺟亲，⽗亲，⼉⼦，⺟亲的兄弟，⼉⼦的姐妹。 striking that these are not persons. Their names do not designate persons, but rather the intensive variations of a "vibratory spiraling movement," inclusive disjunctions, necessarily twin states through which a subject passes on the cosmic egg. " "

但是显⽽易⻅的是，这些⼈ 物不是⼈。他们的名字被没有指称⼈，⽽是指称 振动漩涡时刻 的强度变化，包容的 分离，通过必然成对的状态，主体穿过宇宙之卵。Everything must be interpreted in intensity. The egg and the placenta itself, swept by an unconscious life energy "susceptible to augmentation and diminution." ⼀切必须通过强度得到解释。卵以及胎盘⾃⾝，被⽆意 识的⽣命能量扫过"容易增强或减弱。"The father is in no way absent. But Amma, the father and genitor, is himself a high intensive part, immanent to the placenta, inseparable from the twinness, which relates him to his feminine part. ⽗亲绝⾮缺席。但是艾玛，⽗亲 与双亲，⾃⾝是⾼强度的⼀部分，内在于胎盘，不可与对体分离，这使他与他的⼥性 部分联系起来。And if the Yourougou son carries away a part of the placenta in his turn, it is in an intensive relationship with another part that contains his own sister or twin sister. 如 果轮到⼉⼦幽⾁狗带⾛胎盘的⼀部分，它与另⼀包含他⾃⼰的姐妹或挛⽣姐妹的部分 处于强度关系中。But, aiming too high, the part he carries away makes him the sister of his mother, who eminently replaces the sister, and to whom he becomes united by replacing Amma.但是，⽬标⼤⾼，他带⾛的这部分使他变成他⺟亲的姐妹， 他明显替代了姐 妹，通过取代艾玛，它与之结合。 In short, a whole world of ambiguous signs, included divisions and bisexual states. I am the son, and also my mother's brother and my sister's husband and my own father. 简⽽⾔之，模糊标记的整个世界，包容的分离以及双性状 态。我是⼉⼦，同样也是我⺟亲的兄弟，我姐妹的丈夫以及我⾃⼰的⽗亲。Everything rests on the placenta, which has become the earth, the unengendered, the full body of antiproduction where the organs partial objects of a sacrificed Nommo are attached. ⼀切都 依赖胎盘，它已经成为⼤地，⾮⽣产之物，这种反⽣产的充盈⾝体，在其中，献祭的 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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诺⺟神的器官、部分客体缠在⼀起。It is because the placenta, as a substance common to the mother and the child, a common part of their bodies, makes it such that these bodies are

not like cause and effect, but are both products derived from this same substance, in relation to which the son is his mother's twin: such is indeed the axis of the Dogon myth related by Griaule .

正因为胎盘，作为⺟亲与孩⼦共有的实体，他们⾝体的共同部分，使得这些⾝ 体不像因果，却都是源⾃这种相同实体的产品：与之相关，⼉⼦是他⺟亲的双胞胎： 这确实是格⾥奥勒讲述的多贡⼈的神话的轴线。Yes, I have been my mother and I have been my son. It is rare that one sees myth and science saying the same thing from such a great distance : the Dogon narrative develops a mythical Weismannism, where the germinative plasma forms an immortal and continuous lineage that does not depend on bodies;

是的，我⼀直是我的⺟亲并且我⼀直是我的⼉⼦。这很罕⻅，⼈们发现神话与 科学从如此遥远的距离讲述相同的事情：多贡⼈的叙事阐释了⼀种神话的巍斯曼学 说，在那⾥，萌发的原⽣质形成⼀种不朽且持续的不依赖⾝体的家系。on the contrary,

the bodies of the parents as well as the children depend on it. Whence the distinction between two lines, the one continuous and germinal , but the other discontinuous and somatic , it alone being subjected to a succession of generations.

相反，⽗⺟的⾝体与孩⼦的⾝体都依 靠它。两种家系之间的区别，⼀种是连续与⽣发的，另外⼀种是不连续的⽽且是体腔 的，它独⾃承受世代交替。(T.D Lysenko employed a naturally Dogon tone , turning it back against Weismann, to reproach him for making the son the genetic or germinal brother of the mother: ••The Morganists-Mendelians, following Weismann, start from the idea that

the parents are not genetically the parents of their children ; if we are to believe their doctrine , parents and children are brothers and sisters."15) T.D …

（ 李森科使⽤⼀种⾃然的多贡⼈语 调，使它转⽽反对威斯曼，谴责他使得⼉⼦成为⺟亲的遗传或⽣发的兄弟 摩尔根派 —孟德尔学派，追随威斯曼，从这种观念出发，⽗⺟在基因上不是他们孩⼦的⽗⺟； 如果我们打算相信他们的信条，⽗⺟与孩⼦是兄弟与姐妹。）

But the son is not somatically his mother's brother and twin. That is why he cannot marry her (bearing in mind what we said earlier to be the meaning of "that is why").

但是这个孩⼦在⾁ 体上不是他⺟亲的兄弟或双胞胎。这就是为什么他不能娶她（请记住，我们之前所说 的东⻄是"这是为什么"的意义）。 The one who should have married the mother was

therefore the maternal uncle. The first consequence of this is that incest with the sister is not a substitute for incest with the mother, but on the contrary the intensive model of incest as a manifestation of the germinal lineage. Then again, Hamlet is not an extension of Oedipus, an

应该娶⺟亲的⼈是因此是舅⽗。这件事第⼀个后果是，与 姐妹乱伦并不能替代与⺟亲乱伦，恰恰相反，密集的乱伦模型是⽣发家系的表现形 式。⽽且，哈姆雷特不是⼀种俄狄浦斯的拓展，不是⼀种次级的俄狄浦斯。on the Oedipus to the second degree;

contrary, a negative or inverse Hamlet is primary in relation to Oedipus. The subject does not reproach the uncle for having done what he himself wanted to do; he reproaches him for not having done what he the son could not do. And why didn't the uncle marry the mother, his

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相反，否定的或相反的哈姆雷特是主要的，与俄狄浦斯相关。主体并不 因他做了他想做的事情⽽谴责叔⽗；他谴责叔⽗没有做作为⼉⼦的他所不能做的事 情。为什么叔⽗不娶⺟亲，他⾁体的姐妹？Because he must not, except in the name of somatic sister?

this germinal filiation, marked by ambiguous signs of twinness and bisexuality, according to which the son could have done it as well, and could have been himself this uncle in an intense relationship with the mother-twin.

因为他不能，除⾮以这种⽣发的⾎缘关系的名 义，为对体与双性的暧昧记号所标记，据此⼉⼦同样也可以这样做，⽽且他⾃⼰可能 已经是这个与⺟亲—双胞胎有⼀种强度关系的叔⽗。The vicious circle of the germinal lineage closes (the primitive double bind): neither can the uncle marry his sister, the mother,

nor from that moment can the son marry his own sister—the Yourougou female twin will be delivered over to the Nommos as a potential affine. The somatic order causes the whole intensive scale to collapse again. ——

这个⽣发家系的恶性循环封闭了（原始的双重束缚）： 不仅叔⽗不能娶他的妹妹，这位⺟亲，⽽且从那⼀刻⼉⼦也不能娶他⾃⼰的妹妹 幽⾁狗的⼥性双胞胎将作为潜在的姻亲被移交给诺姆神。⾁体的秩序造成整个密集的 等级体系再次崩溃。Actually, if the son cannot marry his mother, it is not because he is somatically from a different generation. Arguing against Malinowski, Levi-Strauss has

demonstrated convincingly that the mixing of generations was not in the least feared as such, and that the incest prohibition could not be explained in this manner.16

事实上，如果⼉⼦ 不能娶他的⺟亲，并不是因为他在⾁体上来⾃不同的⼀代⼈。列维斯特劳斯劳斯反对 ⻢利诺夫斯基，已经令⼈信服地证明世代的混合没有那么可怕，⽽且乱伦禁忌⽆法以 这种⽅式得到解释。This is because the mixing of the generations in the son-mother case has the same effect as their correspondence in the case of the uncle-sister, that is, it testifies to one and the same intensive germinal filiation that must be repressed in both cases. 这是因为 在⼉⼦—⺟亲的例⼦中的世代混合与在叔⽗—姐妹的例⼦中的他们的关联都有相同的 影响，就是说，这证明了同⼀种密集的⽣发⾎缘关系必须在两种情形中都被压抑。In short, a somatic system in extension can constitute itself only insofar as the filiations become extended, correlatively to lateral alliances that become established.总之，⼀个扩展的⾁体 系统只当⾎缘关系扩⼤时才能够形成⾃⾝，相关的横向姻亲建⽴起来。It is through the prohibition of incest with the sister that the lateral alliance is sealed; it is through the prohibition of incest with the mother that the filiation becomes extended. There we find no repression of the father, no foreclosure of the name of the father.

正是通过禁⽌与姐妹乱伦 横向的联姻被确定下来；正是通过禁⽌与⺟亲乱伦⾎缘关系才得以扩张。我们在此没 有发现⽗亲的压抑，没有⽗之名的赎回权。The respective position of the mother or father as kin or affine, the patrilineal or matrilineal character of the filiation, and the

patrilateral or matrilateral character of the marriage, are active elements of the repression, and not objects at which the repression is directed.

⺟亲或⽗亲作为亲属或姻亲的各⾃位置， 这种⾎缘关系的⽗系或⺟系的特征，以及婚姻的⽗系或⺟系的特征，都是压抑的积极 要素，⽽不是压抑的直接对象。It is not even the memory of filiation in general that is 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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⼀般来说，它甚⾄不是被联姻的回忆压抑的⾎缘关系

repressed by a memory of alliance. It is the great nocturnal memory of the intensive germinal filiation that is repressed

的回忆。

for the sake of an extensive somatic memory, created from filiations that have become extended (patrilineal or rnatrilineal) and from the alliances that they imply.

它甚⾄不是因⼴ 泛的⾁体记忆⽽被压抑的密集的⽣发⾎缘关系的伟⼤的夜间记忆，从已经扩张的（⽗ 系或⺟系）⾎缘关系以及它们隐含的联姻中被创建。The entire Dogon mythology is a

patrilineal version of the opposition between the two genealogies and the two filiations: in intensity and in extension, the intense germinal order and the extensive regime of the somatic generations.

整个多贡⼈的神话是两种系谱以及两种⾎缘关系之间的对⽴的⽗系版本： 处于强度中与处于扩展中，密集的⽣发秩序与⾁体世代的⼴泛制度。

The system in extension is born of the intensive conditions that make it possible, but it reacts on them, cancels them, represses them, and allows them no more than a mythical expression.

扩展中的系统诞⽣于使其可能的密集环境，但是它影响它们，取消它们，压制它们， 只允许它们的神话表达。The signs cease to be ambiguous at the same time as they are determined in relation to the extended filiations and the lateral alliances: the disjunctions

become exclusive, restrictive (the "either/or else" replaces the intense "either ... or ... or . . .");

标记不再是模棱两可的，当他们被确定，与扩展的⾎缘关系与横向的联姻相关：这种 分离变成排斥的，限定的（"要么/要不然"取代了"或…或…或…"）；the names, the appellations no longer designate intensive states, but discernible persons. Discernibility

settles on the sister and the mother as prohibited spouses. The reason is that persons, with the names that now designate them, do not exist prior to the prohibitions that constitute them as such.

名字，称谓，不再指称强度的状态，⽽是指称可识别的⼈。可辨性落在作为被禁 ⽌的配偶的姐妹与⺟亲⾝上。原因是，拥有指称他们的名字的⼈，并不先于构成他们 ⾃⾝名字的禁忌⽽存在。Mother and sister do not exist prior to their prohibition as spouses. Robert Jaulin says it well: "The mythical discourse has as its theme the passage from indifference to incest to its prohibition. Implicit or explicit, this theme underlies all the

⺟亲与姐妹并不先于她们的作为 配偶的禁忌⽽存在。罗伯特 若兰说得很好： 这种神话论述有它的主题，从冷漠过渡 到乱伦再到它的禁忌。含蓄或明确，这个主题构成所有神话的基础；它因此是这种语 ⾔的形式特征。"We must conclude that, strictly speaking, incest does not and cannot exist. We are always on this side of incest, in a series of intensities that is ignorant of discernible persons;我们必须断定，严格来说，乱伦不存在并且不能存在。 我们总是在乱伦这 边，处于⼀系列不理解可辨别之⼈的强度之中：or else beyond incest, in an extension that recognizes them, that constitutes them, but that does not constitute them without rendering them impossible as sexual partners. 在辨认他们的扩展中，或者超过了构成了他 们的乱伦，但在没有将不可能的他们作为性伴的情况下，乱伦并没有构成他们。One myths; it is therefore a formal property of this language." · "

can commit incest only after a series of substitutions that always moves us away from it, that is to say, with a person who is equivalent to the mother or the sister only by virtue of not

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只在⼀系列总是使我们远离乱伦 的替代之后，⼈才可能乱伦，也就是说，与⺟亲或姐妹的⼈相似的⼈，只是由于不是 两者中的任何⼀个：可识别者作为允许的配偶。Such is the meaning of preferential being either: she who is discernible as a possible spouse.

marriage: the first incest that is permitted. But it is not by chance that this kind of marriage rarely occurs, as though it were still too close to the nonexistent impossible (for example, the preferential Dogon marriage with the uncle's daughter, she being equivalent to the aunt, who

这正是优先选择的婚姻的意义：允许的最初的乱伦。 这种婚姻很少出现，这并不是偶然的，仿佛它依然太靠近⾮在的不可能性（⽐如，与 叔叔的⼥⼉的优先选择的多贡婚姻，她相当于是阿姨，她⾃⾝相当于⺟亲。） is herself equivalent to the mother).

Griaule's article is without doubt the text most profoundly inspired by psychoanalysis in the whole of anthropology. Yet it leads to conclusions that cause the whole of Oedipus to shatter, because

在全部⼈类学当中，格⾥奥勒的⽂章⽆疑是最深刻地受精神分析 启发的⽂本。 it is not content to pose the problem in extension, thereby assuming its solution. 尽管它通向 使整个俄狄浦斯粉碎的结论，因为它不满⾜于提出这个扩展的问题，由此假定它的解 决⽅案。These are the conclusions drawn by Adler and Cartry: "It is customary to consider incestuous relations in myth either as the expression of the desire or the nostalgia for a world where such relations wouid be possible or would meet with indifference, or as the expression of a structural function of the inversion of the social rule, a function destined to found the prohibition and its transgression. "

这些是阿德勒与卡特⾥得出的结论： 思考神话中的乱 伦的关系是⼀种惯例，要么作为欲望的表达或对乱伦关系在其中将成为可能或遭到冷 遇的世界的怀旧，要么作为社会规则的倒置的结构功能的表达，⼀种注定会建⽴禁忌 及其违越的功能。... In both instances, one takes as something already constituted what is in fact the emergence of an order that the myth narrates and explains. In other words,one reasons as if the myth placed on the stage persons defined as father, mother, brother, and sister, whereas these roles belong to the order constituted by the prohibition . . . : incest does not exist."*

在两个例⼦中，⼈们把某种已经构成的东⻄视为实际上是神话叙述并解释 的秩序的出现。换句话说，⼀种原因，犹如放置在舞台上的神话，⼈被定义为⽗亲， ⺟亲，兄弟以及姐妹，然⽽这些⾓⾊属于由禁忌构成的秩序……：乱伦并不存 在。"Incest is a pure limit. Provided that two false beliefs concerning the limit are avoided: one that makes the limit a matrix or an origin, as though the prohibition proved that the thing was "first" desired as such;乱伦是⼀种纯粹的界限。假设避开了两种有关界线虚假信 仰：⼀种信仰使得界限成为⺟体或起源，仿佛禁忌证明物是"原初"的渴望本⾝。 another that makes the limit a structural function, as though the supposedly"fundamental" relationship between desire and law were manifested in transgression.另⼀种信仰使界限成 为⼀种结构功能，仿佛这种据说是欲望与法律之间的"基本"关系体现在违越上。 It is necessary to recall once more that the law proves nothing about an original reality of desire because it essentially disfigures the desired;有必要再次回想起禁忌并不证明任何欲望的原 初现实，因为它彻底损毁了欲望。 and that the trangression proves nothing about a 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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functional reality of the law because, far from being a mockery of the law, it is itself derisory in relation to what the law prohibits in reality (the reason why revolutions have nothing to do with transgressions).

⽽且违越并不证明任何的法律的功能现实，远⾮是⼀种对禁忌的嘲 讽，它是与禁忌实际禁⽌之物相关的⾃⾝嘲讽（⾰命与违越毫⽆关系的原因）。In short, the limit is neither a this-side-of nor a beyond: it is the boundary line between the two — Incest, that slandered shallow stream—always crossed already or not yet crossed. For

简⽽⾔之，界线既不是此在也不是彼岸：它是 这两者之间的边界线 乱伦，它污染了浅溪 总是已经跨过或尚未跨过。因为乱伦就 像这种运动，它是不可能的。 在实在界是不 可能的相同意义上，它是不可能的，但在象征界的意义上，恰恰相反。 incest is like this motion, it is impossible. — — And it is not impossible in the same sense that the Real would be impossible, but quite the contrary, in the sense that the Symbolic is.

But what does it mean to say that incest is impossible? Isn't it possible to go to bed with one's sister or mother? And how do we dispense with the old argument: it must be possible since it is prohibited? The problem lies elsewhere. The possibility of incest would require both persons and names—son, sister,

说乱伦是不可能的，这是什么意思？与⺟亲或姐妹上床是不可能的吗？ 我们如何放弃这个古⽼的论点：因为被禁⽌，所以肯定不可能？ mother, brother, father. Now in the incestuous act we can have persons at our disposal, but they lose their names inasmuch as these names are inseparable from the prohibition that proscribes them as partners; ——

这个问题⽆处不在。乱伦的可能性需要⾝体与名字 ⼉ ⼦，姐妹，⺟亲，兄弟，⽗亲。 现在，在乱伦⾏为中，我们可以随意处置⾝体，但是 他们丧失了他们的名字，因为这些名字与禁⽌将他们作为伴侣的禁令连结在⼀起。or

else the names subsist, and designate nothing more than prepersonal intensive states that could just as well "extend" to other persons, as when one calls his legitimate wife "mama," or

不然这些名字只是维持，并且指称前个⼈的强烈状态，这种状态可 能同样 扩展 到其他的⾝体，当⼈们称他的合法妻⼦为 妈妈 ，或他的姐妹为妻⼦。

one's sister his wife. " " " " It is in this sense that we said we are always on this side of it or beyond. Our mothers and our sisters melt inour arms; their names slide on their persons like a stamp that is too wet. This is because one can never enjoy the person and the name at the same time—yet this would be the condition for incest.

正是在此意义上，我们说我们总是在它这边或者越过了它。我们的 ⺟亲与姐妹在我们怀⾥消融。她们的名字就像⼀张潮湿的邮票在她们的⾝体上滑⾏。 这是因为⼈们不可能同时享受⾝体与名字——然⽽这是乱伦的前提。Granted, incest is a lure, it is impossible. But the problem is only deferred. Is that not the nature of desire, that one desires the impossible? At least in this instance, the platitude is not even true. 的确，乱 伦是⼀种诱惑，它是不可能的。但这个问题被推延了。⼈们欲望不可能之物，这不是 欲望的本质吗？⾄少在这种情形中，这种⽼⽣常谈不是全然正确的。We are reminded how illegitimate it is to conclude from the prohibition anything regarding the nature of what is prohibited; for the prohibition proceeds by dishonoring the guilty, that is to say, by inducing a disfigured or displaced image of the thing that is really prohibited or desired.

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被提醒，从禁令中推断出任何有关被禁⽌之物的本质是多么不合法；因为禁忌通过侮 辱罪疚者才得以持续，也就是说，通过引发⼀种实际上被禁⽌或欲望的物的损毁或替 代的形象。Indeed, this is how social repression prolongs itself by means of a psychic repression without which it would have no grip on desire. 确实，这就是为何社会压抑通过 精神压抑拓展⾃⾝，没有精神压抑的话，社会压抑将⽆法捕获欲望。What is desired is the intense germinal or germinative flow, where one would look in vain for persons or even functions discernible as father, mother, son, sister, etc., since these names only designate

被欲望的事物是 强烈的胚种的或⽣⻓的流，在那⾥，⼈们徒劳地寻求⾝体或甚⾄承担可识别的⽗亲， ⺟亲，⼉⼦，姐妹，等等的⾝份，因为这些名字只是指称确定为⼦房的⼤地的充盈⾝ 体的强烈的变化。It is always possible to use the term incest, as well as indifference to incest, for this regime composed of one and the same being or flow, varying in intensity according to inclusive disjunctions. 总是允许使⽤乱伦和⽆视乱伦的术语，因为这种由相 同的存在或流组成的制度，在强度中根据包容的分离不断变化。But that is precisely the intensive variations on the full body of the earth determined as the germen.

problem; one cannot confound incest as it would be in this intensive nonpersonal regime that would institute it, with incest as represented in extension in the state that prohibits it, and that defines it as a transgression against persons.

但这正是问题所在；⼈们不能把乱伦混淆为 它将存在于这种强烈的⾮⼈制度当中，这种制度将会创⽴乱伦罪，因为扩展中体现的 乱伦，处于将会禁⽌它的国家中，并且将它定义为⼀种⼈⾝侵犯。Jung is therefore entirely correct in saying that the Oedipus complex signifies something altogether different from itself, and that in the Oedipal relation the mother is also the earth, and incest is an

因此荣格是完全正确的，当他说俄狄浦斯情结意味着某些全然不同 于它⾃⾝的东⻄，⽽且，在恋⺟情结的关系中，⺟亲同样是⼤地，⽽乱伦是⼀种⽆限 的复兴。 (He is wrong only in thinking that he has thus "transcended" sexuality.）（他的错 误只在于认为他因此已经"超越"了性欲。) The somatic complex refers to a germinal implex. Incest refers to a this-side-of that cannot be represented as such in the complex, since the complex is an element derived from this this-side-of. ⾁体情结指的是⼀种⽣发情结。 乱伦指的是⼀种⾃⾝⽆法在⽣发情结中被代表的这边，因为⽣发情结是⼀种起源于这 种这边的要素。Incest as it is prohibited (the form of discernible persons) is employed to repress incest as it is desired (the substance of the intense earth).禁⽌的乱伦（可分辨的⾝ 体形式）被⽤来压抑渴望的乱伦。（强烈的⼤地的实体）。 The intensive germinal flow is the representative of desire; it is against this flow that the repression is directed.这种强烈 的⽣发流是欲望的代表。 压抑正是针对这种流。The extensive Oedipal figure is its displaced represented (le represents deplace), the lure or fake image, born of repression, that comes to conceal desire.⼴泛的俄狄浦斯形象是它的替代的代表，出于压抑，诱惑或虚 假形象前来遮蔽欲望。It matters little that this image is "impossible": it does its work from the moment that desire lets itself be caught as though by the impossible itself. 这种形象 是"不可能的"，这⽆关紧要：它从这⼀刻发挥作⽤，当欲望让它⾃⼰被抓获，仿佛被 infinite renaissance.

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不可能性本⾝抓获。You see, that is what you wanted! However it is this conclusion, going directly from the repression to the repressed, and from the prohibition to the prohibited, that already implies the whole paralogism of social repression.你看，这就是你想要的！然⽽， 正是这⼀结论，直接从压抑到被压抑物，并且从禁令到被禁⽌的⾏为，这已经暗⽰了 社会压抑的整个谬论。 AdIer and Cartry (see reference note 13).Jacques Derrida wrote, in a commentary of Rousseau: "Before the feast there was no incest because there was no prohibition of incest. After the feast there is no longer any incest because it is prohibited. . . . The feast itself would be the incest itself if any such thing—itself—could take place"

阿德勒与卡特⾥（⻅参考笔 记13）.在对卢梭的评论中，雅克.德⾥达写道："在盛宴之前不存在乱伦，因为不存在 乱伦禁忌。在盛宴之后不再存在乱伦，因为它被禁⽌了……盛宴⾃⾝将会是乱伦本 ⾝，如果这种事情—它本⾝—可能发⽣" But why is the germinal implex or influx repressed, since it is nevertheless the territorial representative of desire?

但为什么⽣发情结或涌流被压抑了，因为它依然是欲望的领⼟

代表？ Because the thing it refers to, in its capacity as representative, is a flow that would not be codable, that would not let itself be coded—specifically, the terror of the primitive socius.在它的作为代表的能⼒⽅⾯， 因它涉及的物是⼀种不可编码的流，不让⾃⾝被 编码——确切地说，原始社会场域的恐惧。No chain could be detached, nothing could be selected; nothing would pass from filiation to descent, but descent would be perpetually reduced to filiation in the act of re-engendering oneself; 没有链条能被分离，没有东⻄可 以被筛选；没有东⻄会从⾎缘关系过渡到⾎统，但在再⽣产⾃⾝的⾏动中，⾎统将会 不断地简化为⾎缘关系；the signifying chain would not form any code, it would only emit

ambiguous signs and be perpetually eroded by its own energetic support; what would flow on the full body of the earth would be as unfettered as the noncoded flows that shift and slide on the desert of a body without organs.

表意链将不会形成任何代码，它只会释放模糊的信 号并且不断被它⾃⼰的有⼒的⽀撑物侵蚀；在⼤地的⽆器官⾝体上流动的东⻄将会变 得像在⽆器官⾝体的荒漠上移动与滑⾏的⾮编码流⼀样⽆拘⽆束。For it is less a question of abundance or scarcity, of a spring or the exhaustion of a spring (even the drying up of a spring is a flow), than of what is codable or

因为这不是富饶或贫瘠的问题，源泉或源泉的耗尽的问题（甚⾄源泉的⼲ 涸也是⼀种流），⽽是什么可编码或不可编码的问题。The germinal flow is such that it noncodable.

amounts to the same to say that everything would pass or flow with it, or on the contrary, that everything would be blocked. For the flows to be codable, their energy must allow itself to be quantified and qualified;

⽣发的流到达这种程度，等同于说⼀切都将随它流过或穿过， 或者相反，⼀切都会被阻塞。因为流变得可以编码，它们的能量必然允许它⾃⼰被定 量或定性；it is necessary that selections from the flows be made in relation to detachments from the chain: something must pass through but something must also be blocked, and

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有必要使从流中萃取的东⻄与从能指链 拆解下来的东⻄联系在⼀起：⼀些东⻄必须通过，⽽另外⼀些东⻄必须被堵塞，⼀些 东⻄必须阻⽌并且造成流通。 Now this is possible only in the system in extension that renders persons discernible, that makes a determinate use of signs, an exclusive use of the disjunctive syntheses, and a conjugal use of the connective syntheses. 现在这只在使得⾝体 可识别的扩张系统中才是可能的，它制定了⼀种对符号的确定应⽤，⼀种分离综合的 专有应⽤，以及⼀种连接综合的夫妻运⽤。Such is indeed the meaning of the incest prohibition conceived as the establishment of a physical system in extension: 这确实是乱伦 禁忌的意义，这种禁忌被构想为扩张的⾝体系统的建⽴。one must look in each case for something must block and cause to pass through.

the part of the flow of intensity that passes through, for what does not pass, and for what causes passage or prevents it, according to the patrilateral or matrilateral nature of the

marriages, according to the patrilineal or matrilineal nature of the lineages, according to the general regime of the extended filiations and the lateral alliances.

⼈们必须在每种情形中寻 找通过的强度的流的部分，寻找未通过的部分，并且寻找导致流通或阻⽌流通的东 ⻄，根据⽗系的或⺟系的家系特征，根据扩张的⾎缘关系与横向的联姻的⼀般制度。 Let us return to the Dogon preferential marriage as analyzed by Griaule: what is blocked is the relationship with the aunt as a substitute for the mother, in the form of a make-believe parent; what passes through is the relationship with the aunt's daughter as a substitute for the aunt, as the first possible or permitted incest; what does

让我们回到格⾥奥勒分析的多贡⼈的优先婚姻：被堵塞的是与作为⺟亲替代的 阿姨的关系，以⼀种虚构⽗⺟的形式。 the blocking or causes passage is the maternal uncle. 得以通过的是与作为阿姨的替代的表 姐妹的关系，作为起初可能的或许可的乱伦；正是舅舅执⾏堵塞或造成流通。What passes through leads to—as compensation for what is blocked—a veritable surplus value of

code, which falls to the uncle insofar as he causes passage, while he suffers a kind of "minus value" insofar as he does the blocking (thus the ritual thefts perpetrated by the nephews in the uncle's house, but also, as Griaule says, "the augmentation and fructification" of the uncle's possessions when the oldest of the nephews comes to live with him).

作为被堵塞之物的补 偿，通过的东⻄导致⼀种货真价实的编码的剩余价值，它落在舅舅头上， 只要他造成 流通，⽽当他实施堵塞的时候遭受⼀种"负价值"（因此这种侄⼦在舅舅的房间⾥犯下 的传统盗窃，⽽且，如格⾥奥勒所说的，舅舅的财产"增加并结果实"，当最⼤的侄⼦ 前来与他⼀起⽣活）。The fundamental problem—who has the right to the matrimonial prestations in a given system?—cannot be resolved independently of the lines of passage and the lines of blockage, as if what was blocked or prohibited reappeared "in marriages in spectral form,"18 coming to demand its due. —

有关流通的家系与堵塞的家系基本的问题 在赠礼的系统中，谁有权拥有婚姻赠礼？—⽆法被独⽴地解决，仿佛被堵塞或禁⽌之 物"在婚姻中以幽灵的形式"再现，前来索要应得之物。Loftier writes of a specific case: "Among the Mru, the patrilineal model predominates over the matrilineal tradition: the brother-sister relationship, which is transmitted from father to son and from mother to

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daughter, can be transmitted indefinitely through the father-son relationship, but not through the mother-daughter relationship, which terminates with the daughter's marriage. "

罗夫梯尔写 了⼀个具体的例⼦： 在⽑⾥求斯，⽗系的模型⽀配⺟系的传统：兄妹关系从⽗亲传递 给⼉⼦，从⺟亲传递到⼥⼉，能够被⽆限地通过⽗⼦关系传递，但不是通过⺟⼦关系 传递，它随着⼥⼉结婚⽽中⽌。A married daughter transmits to her own daughter a new relationship, namely that which joins her to her own brother. At the same time, a daughter who marries becomes detached not from her brother's line, but solely from that of her

⼀个结了婚的⼥⼉传给她⾃⼰的⼥⼉⼀种新的关系，即是说，⼀种使 她加⼊她⾃⼰的兄弟的关系。同时，结婚的⼥⼉不与她兄弟的家系分离，⽽只是与她 ⺟亲的兄弟的家系分离。The significance of the payments to the mother's brother upon the marriage of his niece can be understood only in the following way: the girl leaves the previous family group, to which her mother belongs. 在他侄⼥的婚姻上给⺟亲兄弟的⽀付 的意义只能通过以下的⽅式得到理解：⼥孩离开了之前她⺟亲从属的家庭团体。The niece becomes herself a mother and the point of departure for a new brother-sister relationship, on which a new alliance is founded."侄⼥成了⺟亲并且成了⼀个新的兄妹关 系的起始点，⼀个新的联盟建⽴于这种关系之上。"19 What is prolonged, what comes to mother's brother.

a halt, what is detached, and the different relationships according to which these actions and passions are distributed, help us to understand the formation mechanism of the surplus value

什么被延续，什么停顿下来， 什么被分离，以及不同的关系，根据这种关系，这些⾏动与激情被分配，帮助我们理 解这种代码的剩余价值的形成机制，这种机制是任何流的编码的不可或缺的要素。 of code as an indispensable element of any coding of flows.

We are now able to outline the various instances of territorial representation in the primitive socius. In the first place, the germinal influx of intensity conditions all representation: it is the

我们现在能够在原始的社会场域中概述领⼟代理的各种实例。 ⾸先，强度的⽣发涌流影响所有的代理：它是欲望的代表。But if it is termed representative of desire.

representative, this is because it is equivalent to the noncodable, noncoded, or decoded flows. In this sense it implies, in its own way, the socius's limit, the limit or the negative of every

但如果它被称为代表，这是因为它等同于不可编码的，⾮编码的，或解码的 流。在这个意义上，它以⾃已的⽅式暗⽰社会场域的界限，每个社会场域的否定或界 限；the repression of this limit is possible only to the extent that the representative itself undergoes a repression.只当到了代表⾃⾝都遭受压抑的程度，这种界限的压抑才是可能 的。This repression determines what part of the influx will pass through and what will not in socius;

the system in extension, what will remain blocked or stocked in the extended filiations, and on the contrary, what will move and flow following the relations of alliance, in such a way

这种压抑决定了在扩张系统中注 ⼊⼝的哪部分将流通，哪些部分不会流通，什么会在扩张的⾎缘关系中保持堵塞或积 存，以及相反，什么会随着联姻的关系移动或流动，以这种⽅式，流的系统的编码将 会被执⾏。We call this second instance—the repressing representation itself—alliance, that the systematic coding of the flows will be carried out.

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since the filiations become extended only in terms of lateral alliances that measure their variable segments. — — Whence the importance of these "local lines" that Leach has identified—and which, two by two, organize the alliances and

我们把这称为第⼆审 这种压抑的代理⾃⾝ 联姻，因为⾎缘关系 只是依据衡量它们的变化节段的横向联姻变得扩张。 arrange (machine) the marriages.利奇已经确认这些"地⽅家系"的重要性来⾃何处——⽽ 且它两个两个地组织联姻并且安排（制造）婚姻。When we ascribed to them a perversenormal activity, we meant that these local groups were the agents of repression, the great

coders. Wherever men meet and assemble to take wives for themselves, to negotiate for them, to share them, etc., one recognizes the perverse tie of a primary homosexuality between local groups, between brothers-in-law, co-husbands, childhood partners.

当我们把它们归因 于⼀种异常的⾏为，我们的意思是这些地⽅团体是压抑的代理，杰出的编码者。男⼈ 到处相遇并且聚集，为的是得到妻⼦，去为她们⽽进⾏谈判，去分享她们，等等。⼈ 们认识到这种地⽅团体之间以及姐夫、联合的丈夫、⼉时玩伴之间的原始的同性恋的 反常关系。 Underlining the universal fact that marriage is not an alliance between a man and a woman, but "an alliance between two families," "a transaction between men concerning women," Georges Devereux drew the correct conclusion of a basic homosexual motivation of a group

强调这个普遍的事实：婚姻不是⼀个男⼈与⼀个⼥⼈之间的联姻，⽽是"两 个家庭之间的联姻，" "⼀种男⼈之间的关于⼥⼈的交易"，乔治斯.德佛罗得出⼀种团 体特⾊的基本同性恋的动机的正确结论。Through women, men establish their own connections; through the man-woman disjunction, which is always the outcome of filiation, alliance places in connection men from different filiations. 通过⼥⼈，男⼈建⽴了他们⾃ ⼰的连接；通过男⼥分离，这总是⾎缘关系的结果，联姻使得来⾃不同⾎缘关系的男 ⼈连结起来。The question why a female homosexuality hasn't given rise to Amazon groups character.20

capable of negotiating for men perhaps finds its reply in women's affinity with the germinal influx, resulting in the enclosed position of women in the midst of extended filiations (filiation hysteria as opposed to alliance paranoia).

为什么⼥性同性恋没有使得亚⻢逊团体 能够为男⼈⽽谈判这⼀问题，可能在⼥⼈与⽣发的涌⼊的亲密关系中找到它的答案， 造成了⼥⼈在扩张的⾎缘关系中处于封闭地位。（⾎缘关系的歇斯底⾥与联姻的偏执 狂相对）。Male homosexuality is therefore the representation of alliance that represses the ambiguous signs of intense bisexual filiation. However, Devereux seems to us to be wrong on two occasions.男性同性恋因此是压抑强烈的双性恋的⾎缘关系的暧昧记号的联姻的代 理。⽆论如何，对我们来讲，德弗罗似乎两次都错了。 First, when he admits having recoiled too long before this—so serious (he says)—discovery of a homosexual

representation (there we merely see a primitive version of the formula "All men are homosexuals," and to be sure, they are never more so than when they arrange marriages). — — " "

⾸ 先，当他承认在这种 如此重要的（他说） 同性恋代理（在那⾥我们仅仅看到⼀ 种 所有男⼈都是同性恋 的公式的原始版本，⽽是可以确定的是，他们在安排婚姻的 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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时候更是如此）的发现之前已经退得够远。Then again—and this is his most serious error — when he wants to make of this homosexuality of alliance a product of the Oedipus complex as something repressed. 那么再⼀次—⽽且这是他最严重的错误—当他想⽤这种 联姻的同性恋做成作为某种被压抑物的俄狄浦斯情结的产品。Alliance can never be deduced from the lines of filiation through the intermediary of Oedipus; on the contrary, alliance articulates them, impelled by the action of the local lines and their non-oedipal primary homosexuality. And if it is true that there exists an Oedipal or filiative homosexuality, this should be understood merely as a secondary reaction to this group

永远⽆法通过俄狄浦斯的中介⽽从⾎缘关系的家系中 推导出联姻；相反，联姻表达它们，为地⽅家系的⾏动以及它们的⾮俄狄浦斯的原始 同性恋所推动。⽽且假如真的存在⼀种俄狄浦斯的或⾎缘关系的同性恋，这应当仅仅 被理解为⼀种对这种起初⾮俄狄浦斯的团体同性恋的继发性的反动。 homosexuality, non-oedipal at first.

As for Oedipus in general, it is not the repressed—that is, the representative of desire, which

⾄于俄狄浦斯，⼀般⽽⾔，它 不是被压抑物 即，欲望的代理，它处于这边并且完全不理解爸爸妈妈。 它也不是压抑的代理，这种代理在 彼岸，并且只有通过使⾝体服从联姻的同性恋规则，⾝体才可以辨认。Incest is only the retroactive effect of the repressing representation on the repressed representative: the representation disfigures or displaces this representative against which it is directed;乱伦只 是压抑的代理对被压抑的代表的追溯作⽤：代理损毁或转移了这种它与之争锋相对的 代表； it projects onto the representative, categories, rendered discernible, that it has itself established;它投射在代表与种类上⾯，使得可以辨别，它已经⾃⾝确定；it applies to is on this side of and completely ignorant of daddy-mommy. — Nor is it the repressing representation, which is beyond, and which renders the persons discernible only by subjecting them to the homosexual rules of alliance.

the representative terms that did not exist before the alliance organized the positive and the

negative into a system in extension—the representation reduces the representative to what is blocked in this system. —— Hence Oedipus

它适⽤于并不先于将肯定之物与否定之物组织进扩张系统的联姻 ⽽存在的代表的术语 代理将代表化简为这种系统中的被堵塞之物。 is indeed the limit, but the displaced limit that now passes into the interior of the socius. Oedipus is the baited image with which desire allows itself to be caught (That's what you wanted! The decoded flows were incest!).

因此俄狄浦斯确实是界限，但是这种移动的界 限现在进⼊社会场域内部。俄狄浦斯是引诱的形象，欲望允许⾃⾝被它捕获（那就是 你所想要的！解码的流是乱伦！）。Then a long story begins, the story of oedipalization. But to be exact, everything begins in the mind of Laius, the old group homosexual, the pervert, who sets a trap for desire. For desire is that, too: a trap. Territorial representation

comprises these three instances: the repressed representative, the repressing representation, and the displaced represented.

接着⼀个漫⻓的故事开始了，俄狄浦斯化的故事。但确切 地说，⼀切都在都在拉伊俄斯的⼼中开始，古⽼的团体同性恋，变态狂，他们为欲望 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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设置了陷阱。因为欲望同样也是：陷阱。领⼟的代理包含这三个实例：被压抑的代 表，压抑的代理，以及移动的代理。 精神分析与⺠族学 Psychoanalysis and Ethnology We are moving too fast, acting as if Oedipus were already installed within the savage territorial machine.

我们跑的太快了，表现得像俄狄浦斯已经装⼊野蛮的领⼟机器似 的。However, as Nietzsche says with regard to bad conscience, such a plant does not grow on that kind of terrain. 然⽽，如尼采对坏良⼼所评论的，这样⼀种植物压根不会在那种 地⾯上⽣⻓。This is explained by the fact that the necessary conditions for Oedipus as a "familial complex," existing in the framework of the familialism suited to psychiatry and psychoanalysis, are obviously not present.这⼀点为以下事实所解释： 俄狄浦斯作为⼀种"家庭情结"的必要条件显然不存在，它存在于适合精神病学与精神 分析的家庭框架当中。 Primitive families constitute a praxis, a politics, a strategy of alliances and filiations; formally, they are the driving elements of social reproduction; they have nothing to do with an expressive microcosm; 原始的家庭构成⼀种实践，⼀种政治， ⼀种联姻与⾎缘关系的策略；形式上，它们是社会⽣产的驱动要素；它们与表达的微 观世界毫不相⼲。in these families the father, the mother, and the sister always also function as something other than father, mother, or sister. 在这些家庭中，⽗亲，⺟亲以及 姐妹总也还发挥⼀些不同于⽗亲，⺟亲或姐妹的作⽤。And in addition to the father, the mother, etc., there is the affine, who constitutes the active, concrete reality and makes the relations

并且除了⽗亲，⺟亲，等等， 存在着姻 亲，他们构成了积极的，具体的现实，并且使家庭之间的关系与社会领域⼀道扩张。 between families coextensive with the social field.

It would not even be exact to say that the family determinations burst apart at every corner of this field and remain attached to strictly social determinations, since both kinds of determinations form one and the same component in the territorial machine.

这样说不甚准 确：家庭规定在这个场域的每个⾓落爆裂，但是仍然严格地系于社会规定，因为两种 规定都形成了领⼟机器中的同⼀个零件。 Since familial reproduction is not yet a simple means, or a material at the service of a social reproduction of another nature, there is no possibility of reducing (rabattre sur) social reproduction to familial reproduction, nor is it possible to establish one-to-one relations between the two that would confer on any familial

因为家庭的再⽣ 产尚且不是⼀种简单的⼿段，或⼀种服务于别种本性的社会的再⽣产的质料，不可能 将社会的再⽣产化简为家庭⽣产，也不可能建⽴这两者之间的⼀对⼀关系，这种关系 将会赋予任何⼀种家庭情结以随便⼀种表现价值以及⼀种明显⾃治的形式。 On the complex whatever an expressive value and an apparent autonomous form.

contrary, it is evident that the individual in the family, however young, directly invests a social, historical, economic, and political field that is not reducible to any mental structure or affective constellation.

相反，很明显，家庭中的个体，⽆论多么年轻，直接对社会的，

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历史的，经济的，以及政治的场域进⾏投资，但这种场域不可简化为任何⼼理结构或 情感集群。That is why, when one considers pathological cases and processes of cure in primitive societies, it seems to us entirely insufficient to compare them with psychoanalytic procedure by relating them to criteria borrowed from the latter：这就是为何，当⼈们思考 原始社会中的病理学的案例以及治疗的过程，在我们看来，完全不⾜以拿它们与精神 分析的程序作⽐较，通过使它们与借⾃后者的标准联系起来: for example, a familial complex, even if it differs from our own, or cultural material (des con tenus c ulturels), even if it is brought into relation with an ethnic unconscious—as seen in attempted parallelisms

⽐如， ⼀种家庭情结，尽管它不同于我们⾃⼰的家庭情节，或⽂化质料，尽管它被引⼊到与 ⺠族⽆意识的关联当中——正如在精神分析治疗与萨满教的治疗之间的尝试对⽐中所 看到的（德弗鲁，列维·斯特劳斯）。Our definition of schizoanalysis focused on two between the psychoanalytic cure and the shamanistic cure (Devereux, Levi-Strauss).

aspects: the destruction of the expressive pseudo forms of the unconscious, and the discovery of desire's unconscious investments of the social field. It is from this point of view that we must consider many primitive cures; they are schizoanalysis in action

。我们的精神分裂分 析的规定聚焦于两个⽅⾯：⽆意识的表达的伪形式的摧毁以及社会场域的欲望的⽆意 识投资的发现。正是从这观点出发，我们必须考察⼤量的原始的治疗；它们是实践着 的精神分裂。

Victor Turner gives a remarkable example of such a cure among the Ndembu.21 The example is the more striking—to our perverted eyes— for the fact that, at first glance, everything appears Oedipal. ·

维克多 特纳提供了⼀个恩登布⼈之间的这种治疗的绝佳的例⼦。这个 机⼦更加引⼈注⽬—对于我们反常的⽬光来说—因为事实是，乍看⼀眼，⼀切显得都 是俄狄浦斯的。Effeminate, insufferable, vain, failing at everything he tries, the sick K is preyed upon by the ghost of his maternal grandfather, who cruelly reproaches him.柔弱，痛 苦，徒劳，败于⼀切尝试，病⼈K被他外公的⿁魂折磨，他⽆情地辱骂他。 Although the Ndembu are matrilineal and must live with their maternal kin, K has stayed an exceptionally long time in the matrilineage of his father, whose favorite he was, and has entered into marriage with paternal cousins.

尽管恩登布⼈是⺟系的⽽且必须与她⺟系的 家属⼀起过活，K已经在他⽗亲的⺟系家族⾥呆的够久的了，他是他们的最爱，并且 已经进⼊⽗系表亲婚姻。But with the death of his father he is driven away, and returns to

the maternal village. There his house expresses his situation well, being wedged between two sectors, the houses of the members of the paternal group and those belonging to his own matrilineage.

但由于⽗亲的死去，他被驱逐出家族，于是回到了⺟系的村落。他那⾥的 房屋很好地表达了他的处境，被楔牢于两个领域之间，⽗系团体的成员的房屋与他⺟ 系家族的这些房屋之间。How does the divination, responsible for indicating the cause of the illness, proceed, and the medical cure responsible for treating it? The teeth are the cause, the two top incisors of the ancestor hunter, contained in a sacred pouch, but which can escape from the pouch and penetrate the body of the sick man.

占⼘术如何负责说明疾病的原因，

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继⽽，医学治疗如何负责处理它？⽛⻮是原因，先祖猎⼈的两个上门⽛，装在⼀个圣 神的袋⼦⾥，但是它们能够离开袋⼦并且刺⼊病⼈的⾝体。In order to diagnose and

ward off the effects of the incisor, the soothsayer and the medicine man launch into a social analysis concerning the territory and its environs, the chieftainship and its subchieftainships, the lineages and their segments, the alliances and the filiations: they constantly bring to light desire in its relations with political and economic units—the very point on which, moreover, the witnesses try to mislead them.

为了诊断并且避开门⽛的影响，占⼘师与药师进⾏⼀种 关于领⼟及其环境的社会分析，⾸领及其副⾸领，家系及其节段，联姻以及⾎缘关 系：他们不断地揭⽰处于其与政治经济的单位的关联当中的欲望——⽽且，在这⼀点 上，⻅证者想误导他们。"Divination becomes a form of social analysis in the course of which hidden struggles between individuals and factions are brought to light, in such a way that they can be treated by traditional ritual methods . . . , the vague nature of mystical beliefs

占⼘成 为⼀种社会分析的形式，在此过程中，个⼈与派系之间的隐蔽的⽃争被揭露，以这种 ⽅式致使他们能够得到传统祭祀⽅法的治疗……神秘信仰的模糊本性允许他们在许多 相关社会场合中被操控。"It seems that the pathological incisor is indeed mainly that of the allowing them to be manipulated in relation to a great number of social situations." "

maternal grandfather. But the latter was a great chief; his successor, the "real chief," had had to relinquish the throne for fear of being bewitched, and his would-be heir, intelligent and ambitious, does not exercise the power;

似乎病理上的门⽛确实⼤概是外祖⽗的。但是后 者是⼀个伟⼤的⾸领；他的继承者，"真正的⾸领"，因为害怕中邪⽽不得不放弃宝 座，以及他想要的继承者，富有才智和雄⼼，但不⾏使权⼒。the actual chief is not the real chief; as for the sick K, he has not been able to assume the role of mediator that could have made him a candidate for chief. 实际的⾸领不是真实的⾸领；⾄于病⼈K，他没能 承担本能够使得他成为⾸领候选⼈的调停者的⾓⾊。Everything becomes complicated because of the colonizer-colonized relations: the English have not recognized the chieftainship; the impoverished village is falling into decrepitude (the two sectors of the

village result from a fusion of two groups that have fled the English;the elders bemoan the current decadence).

⼀切都因为殖⺠者与被殖⺠者的关系⽽变得复杂：英国⼈没有认出 酋⻓； 贫穷的村落陷⼊衰朽（村落的两个群体源⾃于已经摆脱英国⼈的两个团体的融 合；⻓⽼们哀叹当前的颓败）。 The medicine man does not organize a sociodrama, but a veritable group analysis centering on the sick individual. 药师没有组织⼀场社会剧，⽽是 组织了⼀场对患病个体的实打实的团体分析。Giving him potions, attaching horns to his body for drawing up the incisor, making the drums beat, the medicine man proceeds with a

ceremony interrupted by halts and fresh departures, flows of all sorts, flows of words and breaks: the members of the village come to talk, the sick subject talks, the ghost is invoked, the medicine man explains, everything recommences, drums, chants, trances.

给他药剂，把 ⾓系在他⾝上，为的是拔出门⽛，使⿎声响起，药师重新开始断断续续的仪式，各种 各样的流，间断与⾔辞的流：村⺠参与交谈，病⼈讲话，向⿁魂祈求宽恕，药师作解 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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释，⼀切重新开始，⿎声，吟唱，出神。It is not only a question of discovering the

preconscious investments of a social field by interests, but—more profoundly—its unconscious investments by desire, such as they pass by way of the sick person's marriages, his position in the village, and all the positions of a chief lived in intensity within the group. — —

这不只是发现出于利益的社会领域的前意识的投资的问题，⽽是 更加深刻地 出于 欲望的它的⽆意识投资，⽐如他们经过病⼈的婚礼，他在村⼦⾥的位置，以及所有此 团体中的在强度中⽣活的⾸领的位置。 We said that the point of departure seemed Oedipal. It was only the point of departure for us, conditioned to say Oedipus every time someone speaks to us of father, mother, grandfather.

我们说出发点似乎是俄狄浦斯的。对我们来说，这是唯⼀的出发点，每次有⼈跟我们 谈到⽗亲，⺟亲，祖⽗，总说成是俄狄浦斯。In fact, the Ndembu analysis was never Oedipal: it was directly plugged into social organization and disorganization; sexuality itself, through the women and the marriages, was just such an investment of desire; 实际上，恩登 布⼈的分析从来不是俄狄浦斯的：它直接插⼊社会的组织与组织的解体；通过⼥⼈与 婚姻，性欲本⾝正是这样⼀种欲望投资；the parents played the role of stimuli in it, and not the role of group organizers (or disorganizers)—the role held by the chief and his personages. ⽗⺟扮演其中的刺激⾓⾊，⽽不是团体组织者的⾓⾊（或解散组织者） ——由⾸领及其要⼈来担任的⾓⾊。Rather than everything being reduced to the name of the father, or that of the maternal grandfather, the latter opened onto all the names of history. Instead of everything being projected onto a grotesque hiatus of castration, everything was scattered in the thousand breaks-flows of the chieftainships, the lineages, the relations of

⽽不是⼀切皆被化简为⽗之名，或祖⽗之名，后者对所有的历史之名开 放。并不是⼀切投射到阉割的丑陋伤疤之上，⽽是⼀切都分散在⾸领，家系以及殖⺠ 化的关系中的千种间断流之中。The whole interplay of races, clans, alliances, and colonization.

filiations, this entire historical and collective drift: exactly the opposite of the Oedipal

analysis, when it stubbornly crushes the content of a delirium, when it stuffs it with all its might into "the symbolic void of the father."

⺠族，⽒族，联姻，⾎缘关系的全部交换作 ⽤，这种历史的与集体的整体漂流：完全与俄狄浦斯的分析相反，当它顽固地压制谵 妄的内容，当它以全部的进⼊"象征界的⽗之名的空位"的⼒量填充⾃⼰。Or rather, if it

is true that the analysis doesn't even begin as Oedipal, except to our way of seeing, doesn't it become Oedipal nevertheless, in a certain way—and in what way? Yes, it becomes Oedipal in part, under the effect of colonization.

更确切地说，假如这是真的：分析甚⾄不像俄狄浦 斯的分析那样开始，除了我们理解的⽅式，它不依然还是变成俄狄浦斯的，以某种⽅ 式——到底是哪种？是的，它在某种程度上变为俄狄浦斯的，受殖⺠化的影响。The colonizer, for example, abolishes the chieftainship, or uses it to further his own ends (and he uses many other things besides: the chieftainship is only a beginning). ⽐如，殖⺠者废除了 ⾸领，或利⽤它来达成⾃⼰的⽬标（此外，他还利⽤了许多其他的东⻄：⾸领只是第 ⼀步）。The colonizer says: your father is your father and nothing else, or your maternal 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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grandfather—don't mistake them for chiefs; 'you can go have yourself triangulated in your corner, and place your house between those of your paternal and maternal kin;

殖⺠者说道： 你的⽗亲就是你的⽗亲，⽽不是别的什么，你的祖⽗也是如此——不要把他们错当⾸ 领；'你可以离开，在你的⾓落三⾓化，并且将你的房屋落在你的⽗系亲属与⺟系亲属 之间；your family is your family and nothing else; sexual reproduction no longer passes through those points, although we rightly need your family to furnish a material that will be subjected to a new order of reproduction.你的家庭就是你的家庭，别⽆其他；性欲的再⽣ 产不再通过这些点，尽管我们正需要你的家庭提供⼀种将从属于新的⽣产秩序的质 料。Yes, then, an Oedipal framework is outlined for the dispossessed primitives: a shantytown Oedipus.是的，因此给被剥夺的原始⼈套上了俄狄浦斯框架：⼀种棚户区的 俄狄浦斯。We have seen, however, that the colonized remained a typical example of resistance to Oedipus: in fact, that's where the Oedipal structure does not manage to close

itself, and where the terms of the structure remained stuck to the agents of oppressive social reproduction, either in a struggle or in a complicity:

⽆论如何，我们已经看到了被殖⺠者 仍然是抵抗俄狄浦斯的典型例⼦：事实上，在那⾥，俄狄浦斯结构没有设法封闭⾃ ⾝，并且在那⾥，结构的术语依然服从压抑的社会的再⽣产的代理，要么处于挣扎当 中，要么处于共谋当中：the White Man, the missionary, the tax collector, the exporter of

goods, the person with standing in the village who becomes the agent of the administration, the elders who curse the White Man, the young people who enter into a political struggle, etc.

⽩⼈，教⼠，税吏，贩⼦，站在村⾥的⼈成为了⾏政代理，⻓⽼诅咒⽩⼈，年轻⼈开 展了⼀场政治⽃争，等。Both are true: the colonized resists oedipalization, and

oedipalization tends to close around him again. To the degree that there is oedipalization, it is due to colonization, and it is necessary to add oedipalization to all the methods that Jaulin

都是真的：被殖⺠者抵抗俄狄浦斯化，但俄狄 浦斯化想要再次围剿他们。到了俄狄浦斯都是由殖⺠化造成的地步，正如若兰能够在 《⽩⾊的和平》中描述的，有必要给⼀切⼿段加上俄狄浦斯化。The condition of the was able to describe in La paix blanche. "

colonized can lead to a reduction in the humanization of the universe, so that any solution that is sought will be a solution on the scale of the individual and the restricted family, with, by way of consequence, an extreme anarchy or disorder at the level of the collective

：被殖 ⺠者的状况可以导致⼀种处于宇宙的⼈化当中的缩减，以便任何被寻找的解决⽅案将 会是处于个⼈与限定的家庭的天平上摇摆的⽅案，产⽣了⼀种集体层次的极端的⽆序 与混乱。an anarchy whose victim will always be the individual—with the exception of those who occupy the key positions in such a system, namely the colonizers, who, during this same period when the colonized reduce the universe, will tend to extend it."* ⼀种其牺牲者 总是个体的⽆序——除了这些在这种系统中占据关键位置的⼈，也就是说殖⺠者，他 们热衷于在被殖⺠者缩减宇宙的时期扩展它."Oedipus is something like euthanasia within ethnocide. The more social reproduction escapes the members of the group, in nature and in extension, the more it falls back on them, or reduces them to a restricted and neuroticized

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。俄狄浦斯有点像种族屠杀中的安乐死。社 会的再⽣产越是逃离团体成员，在本质与外延上，它越是回落到它们头上，或者将他 们化简为其代理是俄狄浦斯的受束缚的或神经症化的家庭再⽣产。 familial reproduction whose agent is Oedipus

After all, how are we to understand those who claim to have discovered an Indian Oedipus or an African Oedipus? They are the first to admit that they re-encounter none of the mechanisms or attitudes that constitute our own Oedipus (our own presumed Oedipus).

毕 竟，我们如何理解这些宣称已经发现了印第安⼈的俄狄浦斯或者⾮洲⼈的俄狄浦斯的 ⼈？他们最早承认他们没有再次遭遇构成我们⾃⾝的俄狄浦斯的机制或态度。（我们 ⾃⾝假定的俄狄浦斯）。No matter, they say that the structure is there, although it has no existence whatever that is "accessible to clinical practice"; or that the problem,the point of departure, is indeed Oedipal, although the developments and the solutions are completely

不管怎样，他们说结构是存在的，尽管任何"可以接 近临床实践 的东⻄都是不存在的；或者问题与出发点确实都是俄狄浦斯的，虽然发展 与解决⽅案完全不同于我们的发展⽅案（帕兰，奥尔蒂格）。They say that "there is no end to the existence of this Oedipus," when in fact it does not even have (apart from colonization) the necessary conditions to begin to exist. 他们说"这种俄狄浦斯的存在没有 终点"，可事实上，它甚⾄没有（除了殖⺠化）开始存在的必要条件。If it is true that different from ours (Parin, Ortigues). "

thought can be evaluated in terms of the degree of oedipalization, then yes, whites think too much. The competence, the honesty, and the talent of these authors—psychoanalysts specializing in Africa—are beyond question.

如果这是真的，思想能够根据俄狄浦斯的程 度得到估价，那么是的，⽩⼈思考的太多了。这些筹划者的才⼲，正直以及天赋—— 专攻⾮洲的精神分析师——是⽆可争辩的。But the same applies to them as to certain psychotherapists here: it would seem that they don't know what they are doing.但这适⽤于 他们，也运⽤于某些精神治疗师：似乎他们不知道他们正在做什么。 We have psychotherapists who sincerely believe they are engaged in progressive work when they

apply new methods for triangulating the child: but watch out—a structural Oedipus, and this time it isn't imaginary! —— The same is true of the psychoanalysts in Africa who apply the yoke of a

我们拥有⼼理治疗师，他们真切地相信⾃⼰在运⽤新的⼿段使⼉ 童三⾓化的时候是在从事进步的⼯作：但是请注意 ⼀种结构的俄狄浦斯，⽽且这 次它不是想象的！ structural or "problematical" Oedipus, in the service of their progressive intentions. 这同样也 适⽤于在⾮洲运⽤⼀种结构的或"成问题的"俄狄浦斯束缚的精神分析师，服务于他们 的进步意图。There or here, it's the same thing: Oedipus is always colonization pursued by other means, it is the interior colony, and we shall see that even here at home, where we Europeans are concerned, it is our intimate colonial education.那⾥或这⾥都是⼀回事：俄 狄浦斯总是其他⼿段所追求的殖⺠化，它是内在的殖⺠地，我们甚⾄在家⾥都能发现 它，我们欧洲⼈也被卷⼊其中，它是我们内在的殖⺠教育。 Robert Jaulin, La paix blanche: introduction a {'ethnocide (Paris: Editions du Seuil, 1970), p. 309. .

罗伯特 若兰，《⽩⾊和平》：介绍了⼀类种族灭绝（巴黎：瑟伊出

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版社，1970）,p.309。Jaulin analyzes the situation of those Indians whom the Capucines "persuaded" to abandon the collective house in favor of "small personal houses "(pp. 391^100).若兰分析了这些印第安⼈的处境，卡⽪⻄纳"奉劝"他们放弃 集体房屋，代之以私⼈⼩房屋"（pp.391^100）。In the collective house the familial apartment and personal intimacy were based on a relationship with the neighbor defined as an ally, so that interfamilial relations were coextensive with the social field.在集体房 屋中，家庭公寓与个⼈亲密关系是建⽴于⼀种被定义为联盟的邻⾥关系之上，以 ⾄于家庭之间的关系随着社会场域⼀道扩展。In the new situation, on the contrary, "there occurred an excessive ferment of the elements of the coupie affecting the couple

itself" and the children, so that the restrictive family closes into an expressive microcosm where each person reflects his own lineage, while the social and productive destiny (devenir) escapes him more and more. " "

相反，在新的情况下， 出现了夫妻本⾝的情 侣情动的要素的过度发酵 以及孩⼦，以⾄于限定的家庭封闭于⼀种表达的微观世 界，在其中，每个⼈反映它的家系，同时社会与⽣产性的命运越来越远离它。For Oedipus is not only an ideological process, but the result of a destruction of the environment, the habitat, etc.因为俄狄浦斯不是⼀种意识形态的过程，⽽是环境，栖 息地，等破坏的结果。

How are we to understand the phrases with which M. C. and Edmond Ortigues conclude their book? M.C · "Illness is considered as a sign of an election, of a special attention coming from supernatural powers, or as a sign

我们如何理解 与爱德蒙 奥尔蒂格总结他们作品的段落？

疾 病被认为是神选的信号，⼀种来⾃超⾃然⼒量的特别关注的信号，或被视为⼀种魔幻 ⾃然的⼊侵信号，⼀种难以通过世俗的⾔辞得到表达的观念。Analytic psychotherapy of an aggression of a magical nature, an idea that is difficult to express in profane terms."

can intervene only starting from the moment a demand can be formulated by the subject. Our entire research was therefore conditioned by the possibility of establishing a psychoanalytic domain. When a subject adhered fully to the traditional norms and had nothing to say in his own name, he allowed himself to be taken into

分析的⼼理治疗只从需要能够被主体阐述的时刻起才得以介⼊。我们全部的研 究因此为建⽴精神分析的领域的可能性所限制。

the care of the traditional therapists and the familial group, or into that of the medical practice of 'medicines.' " " At times, the fact that he

当主体完全遵守传统规范并且⽆法以⾃⼰的名义说话，他接受了传统医 师以及家庭团体的治疗，或者接受 药物 的医学实践的治疗。 wanted to speak to us about traditional treatments corresponded to a beginning of psychotherapy and became for him a means of situating himself personally in his own society. ... ……At other times, the analytic dialogue

有时，实际上他想同我们谈论符合精神疗法开端的传统治疗，并且这种治疗 变成了⼀种他在所处的社会中把握⾃⼰的⼿段 was able to unfold to a greater extent, and in this case the Oedipal problem tended to assume its diachronic dimension, causing the generation gap to appear."22 其他的时候，精神分析 的谈话能够打开更多的话题，在这种情形中，俄狄浦斯的问题通常具有它的历时性维 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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度，造成代沟的出现."Why think that supernatural powers and magical aggressions

constitute a myth that is inferior to Oedipus? On the contrary, is it not true that they move desire in the direction of more intense and more adequate investments of the social field, in its organization as well as its disorganizations?

为什么认为超⾃然的⼒量与魔幻的⼊侵构 成了⼀种次于俄狄浦斯的神话？相反，这不是真的：他们使欲望朝着更强烈以及更充 分的社会场域的投资的⽅向移动，在它的组织及其解体中？ Meyer Fortes at least showed Job's place beside Oedipus. And what entitles one to determine that the subject has nothing to say in his own name so long as he adheres to the traditional norms?迈耶·福特斯 ⾄少表明约伯处于俄狄浦斯近旁。是什么赋予⼈以权利做出如下规定：主体⽆法以⾃ ⼰的名义说话，只要他遵守传统规范？ Doesn't the Ndembu cure demonstrate just the opposite? Could it not be said that Oedipus is also a traditional norm—our own, to be exact? 恩登布⼈的治疗难道不是证明情况正好相反？难道不可以说俄狄浦斯同样是⼀种传统 规范——确切地说，我们⾃⾝的规范？ How can one say that Oedipus makes us speak in our own name, when one also goes on to say that its resolution teaches us "the incurable inadequacy of being" and universal castration? ⼈们怎么能说，俄狄浦斯使得我们以⾃⼰ 的名义说话，既然⼈们同样继续说，它的解决⽅案告诉我们"⽆法治愈的存在之匮 乏"以及普遍的阉割？And what is this "demand" that is invoked to justify Oedipus? It goes without saying, the subject demands and redemands daddy-mommy: but which subject, and in what state? Is that the means "to situate oneself personally in one's own society"? And which society? " "

被⽤来为精神分析辩护的这种 需要 是什么东⻄？不⽤说，主体需要并 且⼀再需要爸爸和妈咪：不过是哪个主体，处于何种状态？那就是"在⼈们⾃⾝所处的 社会中⾃⼰定位⾃⼰"的意思？到底是哪种社会？The neocolonized society that is constructed for the subject, and that finally succeeds in what colonization was only able to outline: an effective reduction of the forces of desire to Oedipus, to a father's name, in the grotesque triangle?

新殖⺠化的社会就是为主体构建的社会，并且最终成功殖⺠化的东 ⻄只能够被概括为：⼀种有效的化简，在荒唐的三⾓中将欲望的⼒量简化为俄狄浦 斯，简化为⽗亲之名？ Let us return to the well-known and inexhaustible debate between culturalists and orthodox psychoanalysts: Is Oedipus universal?

让我们回到众所周知的⽂化学家与正统分析师之间 的持久辩论：俄狄浦斯是普遍的吗？Is Oedipus the great paternal catholic symbol, the meeting place of all the churches? The debate began between Malinowski and Jones, it continued between Kardiner and Fromm on one side, and Roheim on the other. 俄狄浦斯是 伟⼤⽗系的天主教象征，各教派的汇聚之所吗？这场发端于⻢利诺夫斯基与琼斯之间 的辩论，它在⼀⽅⾯的卡尔迪纳与弗罗姆与另⼀⽅⾯的洛海姆之间持续进⾏。It is still pursued between certain ethnologists and certain disciples of Lacan—those who offered not only an oedipalizing interpretation of Lacan's doctrine, but also an ethnographic extension to

这场辩论在⼀些⺠族学者与某些拉康的信徒——这些⼈不仅提出了 ⼀种拉康教条的俄狄浦斯化的解释，⽽且提出了对这种解释的⺠族学的扩展——之间 this interpretation.

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持续着。On the side of the universal there are two poles: one—outdated, it would seem— that makes of Oedipus an original affective constellation, and that constitutes an extreme position arguing tat Oedipus was a real event whose effects were transmitted through phylogenetic heredity. ——

在普遍性这边，存在着两极：其中⼀极 它看起来过时了—— ⽤俄狄浦斯制造了原始的情感集群，并且形成了⼀种极端⽴场，与俄狄浦斯针锋相对 是真实的事件，其影响通过系统⽣发的遗传得以传播。And the other pole, which makes Oedipus into a structure, a pole whose extreme position argues the possibility of discovering the structure in fantasy, in relation to biological prematuration and neoteny. Two very different conceptions of the limit, one as original matrix, the other as structural function.

以及 另⼀极，它使俄狄浦斯变为⼀种结构，其极端⽴场坚持发现幻想结构的可能性的⼀ 极，与⽣物学的不成熟与性早熟相关。两种截然不同的有关界限的概念，⼀种是原始 的⺟体，另⼀种是结构的功能。 But in both these senses of the universal, we are invited to "interpret," since the latent presence of Oedipus appears only through its patent absence,

understood as an effect of psychic repression—or, better still, since the structural constant is discovered only through its imaginary variations, attesting to the need for a symbolic foreclosure (the father as an empty position). " "

在普遍性的这两种意义上，我们受邀做 出 说明 ，因为俄狄浦斯的潜在存在只通过它的显⽽易⻅的缺席才得以显现，理解为 ⼀种精神压抑的结果——或，更甚者，因为这种结构的常量只通过它的想象中的变化 才被发现，证明象征的赎回权（作为空位的⽗亲）的需要.Oedipus-as-universal recommences the old metaphysical operation that consists in interpreting negation as a

deprivation, as a lack: the symbolic lack of the dead father, or the Great Signifier. Interpretation is our modern way of believing and of being pious. Already Geza Roheim proposed organizing primitives into a series of variables converging toward the structural neotenic constant.23

作为普遍性的俄狄浦斯使得古⽼的形⽽上学操作重新开始，这种操 作在于将否定解释为剥夺，解释为匮乏：象征界缺乏死去了的⽗亲以及伟⼤能指。解 释是我们的信仰以及虔诚的现代⽅式。格扎·海罗姆早已提出将原始⼈组织成向结构的 幼态持续的常量汇聚的⼀系列变量。It was he who said in all seriousness that the Oedipus complex was not to be found if it wasn't looked for. And that one wasn't looking if one hadn't had oneself analyzed. And that is why your daughter is mute, which is to say: the tribes, daughters of the ethnologist, do not say Oedipus, although it is Oedipus who makes them speak.

正是他极其严肃地讲，如果不去寻找它，俄狄浦斯情结不会被发现。⽽且⼈们将 不会寻求它，假如⼈们不接受分析。那就是为什么你的⼥⼉寡⾔少语，也就是说：部 落，⺠族学者的⼥⼉们，不谈论俄狄浦斯，尽管正是俄狄浦斯使她们⾔说。Roheim added that it was ridiculous to think that the Freudian theory of censorship depended on the

repressive regime in the empire of Franz Joseph. He did not seem to see that Franz Joseph was not a pertinent historical break (coupure), but that perhaps the oral, the written, or even the "capitalist" civilizations were such breaks with which the nature of social repression (repression), and the meaning and scope of psychic repression (refoulement), would vary.

罗

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海姆补道，认为弗洛伊德的审查理论依赖弗兰茨.约瑟夫帝国的压抑制度是荒谬的。 他 似乎没有发现弗兰茨·约瑟夫不是相关的历史断裂，⽽或许⼝头的，书写的，甚⾄"资 本主义的"⽂明都是社会压抑的本质所具有的此种断裂，这种精神压抑的意义与范围， 将会有所不同。 This story of psychic repression is quite complicated. Things would be simpler if the libido or the affect were repressed, in the most general sense of the word (suppressed, inhibited, or transformed)—at the same time as the supposed Oedipal representation. ——

精神压抑的故事⼗ 分复杂。事情将会变得更简单，如果⼒⽐多或感情被压抑 在词语（压抑的，禁⽌ 的或改变的）的最普遍的意义上——同时作为所谓的俄狄浦斯表征。But such is not the

case: most ethnologists have clearly noted the sexual nature of affects in the public symbols of primitive societies, and this nature remains integrally lived by the members of these societies, even though they have not been psychoanalyzed, and in spite of the displacement of

但情况并⾮如此：⼤多数⺠族学家清楚地指出原始社会的公共象征中 的情感的性征，⽽且这种性征依然依靠这些社会的成员才得以存在，即便他们不曾接 受分析，也不管表征的替代。 As Leach says apropos of the sex/hair relationship, the representation.

"displaced phallic symbolism is very common, but the phallic origin of the symbolism is not repressed".24 Must it be said that primitives repress the representation and keep the affect intact? " "

如利奇对性关系所作的恰当评论， 替代的菲勒斯的象征意义是⾮常普遍的，但 象征意义的菲勒斯起源没有被压抑 。必须这样说，原始⼈压抑了表征并且保持情感完 整？And would the contrary be true in our case, in the patriarchal organization where the representation would remain clear, but with the affects suppressed, inhibited, or transformed? 在我们的情况下，相反会是真的吗，在象征将会保持清楚明⽩的⽗权组织中，具有被 压抑，被禁⽌，或被改变的情感？No, in fact:psychoanalysis tells us that we too repress the representation. And everything tells us that we too often keep the full sexuality of the affect; we know perfectly well what it is about, without having been psychoanalyzed. 不，事 实是：精神分析告诉我们说我们同样压抑了表征。并且，⼀切都向我们揭⽰，我们太 过经常地保留了情感的全部性欲；我们完全清楚那是什么，⽽不必经过精神分析。But what enables one to speak of an Oedipal representation that would be the object of repression? Is it because incest is prohibited? We always fall back on this pale rationale:

但什么使得⼈们能够谈论将会成为压抑对象的俄 狄浦斯的表征？是因为乱伦被禁⽌吗？我们总是落回到这种苍⽩的理论根据：乱伦被 欲望，是因为它被禁⽌.The prohibition of incest would therefore imply an Oedipal representation, and it would be born of the repression of this representation and of the latter's return. 乱伦禁忌因此意味着⼀种俄狄浦斯的表征，⽽且它将诞⽣于这种表征的压抑以 及后者的返回。Now the opposite is clearly the case: not only does the Oedipal representation presuppose the prohibition of incest, but it is not even possible to say that the representation is born of the prohibition or results from it.现在情况完全相反：不仅俄狄浦 斯的表征预设了乱伦禁忌，⽽且甚⾄不可能说表征出⾃乱伦禁忌或者起源于它。 incest is desired because it is prohibited.

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Adopting Malinowski's arguments, Reich added a profound remark: desire is all the more Oedipal as the prohibitions are aimed, not simply at incest, but "at all other types of sexual relations," blocking the other paths.25

采⽤⻢林诺夫斯基的观点时，赖希补充了⼀个深刻 的评论：欲望更加是俄狄浦斯的，因为禁令不只是针对乱伦，⽽且"针对所有其它性关 系的类型，"堵塞其它的通道。In a word, the repression of incest is not born of a repressed Oedipal representation any more than it provokes this repression. But—and this is something

altogether different—the general social repression-psychic repression system gives rise to an Oedipal image as a disfiguration of the repressed. —— —— — The

换句话说，对乱伦的压抑不是产⽣⾃压 抑的俄狄浦斯的表征，同样也不是它引发了这种压抑。⽽是 这是某种全然不同的 东⻄ ⼀般的社会压抑 精神压抑系统产⽣了被压抑物的扭曲的俄狄浦斯形象。 fact that this image in turn finally suffers a repression, that it comes to take the place of the repressed or of the thing that is effectively desired, insofar as sexual repression is directed at something other than incest—such is the long history of our society.

事实是此种形象反过来 最终受到压抑，它取代被压抑物或实际上被欲望之物，因为性压抑针对某些不同于乱 伦的事情——这是我们社会的漫⻓历史。But the repressed is not first of all the Oedipal representation. What is repressed is desiring-production. It is the part of this production that does not enter into social production or reproduction.但是被压抑物⾸先并不是俄狄浦斯的 表征。被压抑的是欲望⽣产。正是此⽣产的部分没能进⼊社会⽣产或再⽣产。 It is what would introduce disorder and revolution into the socius, the noncoded flows of desire. 正是⾮编码的欲望流将动乱与⾰命引⼊社会场域。The part that passes, on the contrary, from desiring-production to social production forms a direct sexual investment of this social

production, without any repression of a sexual nature of the symbolism and the corresponding affects, and above all, without any reference to an Oedipal representation that could be held to be originally repressed or structurally foreclosed.

相反，经由欲望⽣产流向 社会⽣产的部分形成了⼀种对此种社会⽣产的直接的性欲投资，没有任何对象征主义 以及相应情感的性征的压抑，最重要的是，没有参考俄狄浦斯表征，可以认为这种表 现原初就被压抑或者在结构上被排斥。The animal in us is not merely the object of a preconscious investment determined by interest, but the object of a libidinal investment of desire that only secondarily derives an image of the father from desiring-production. 我们⾝ 上的动物不只是为利益所规定的前意识的投资对象，⽽且是只其次从欲望⽣产中得到 的⽗亲形象的欲望⼒⽐多投资的对象。The same holds true for the libidinal investment of food, wherever a fear of going hungry is evident, or a pleasure at not being hungry, and this investment refers only secondarily to an image of the mother.* 这同样适⽤于对⾷物的⼒⽐ 多投资，⽆论在哪⾥，明显的饥饿恐惧，或饱⾜的愉悦，⽽这种投资只其次涉及⺟亲 的形象。We have already seen how the prohibition of incest referred, not to Oedipus, but to the noncoded flows that constitute desire, and to their representative, the intense prepersonal flow. As for Oedipus, it is another way of coding the uncodable, of codifying what eludes the codes, or of displacing desire and its object, a way of entrapping them.

我们已经看到，乱伦

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禁忌如何与构成欲望的⾮编码流相关，并且与它们的代表物——强烈的前个⼈的流相 关，⽽⾮与俄狄浦斯相关。⾄于俄狄浦斯，它是编码不可编码之物的另⼀种⽅式，是 编写躲避代码之物的⽅式，或者是替代欲望及其对象的⽅式，⼀种诱捕它们的⽅式。 Culturalists and ethnologists have demonstrated that institutions are primary in relation to affects and structures. For structures are not mental, they are present in things (elks sont d ans

⽂化主义者与⺠族学者已 经证明了，机构⾸先与情感与结构相关。因为结构不是精神的，它们存在于物当中， 存在于社会的⽣产与再⽣产之中。Even an author like Marcuse, whom one would not les choses) , in the forms of social production and reproduction.

suspect of complaisance in this regard, acknowledges that culturalism started on the right track: introducing desire into production, strengthening the link "between instinctual and economic structure; "

甚⾄⻢库塞这样的作家，在这⽅⾯的表现⽆疑是彬彬有礼的，他承 认⽂化主义从正确的道路出发：将欲望引⼊⽣产，强化 本能结构与经济结构之间 的"连结。and at the same time [indicating] the possibility of progress beyond the 'patricentric-acquisitive' culture."26 Then what caused culturalism to go wrong? And here again there is no contradiction in the fact that it started on the right track, and that it went wrong from the start. " "

并且同时指出超越 ⽗权中⼼的贪得⽆厌的 ⽂化的进步可能性。那 么，什么使得⽂化主义偏离正道？⽽且这⼜不⽭盾：它在正确的道路出发，并且从⼀ 开始就偏离正道。Perhaps the answer lies in the postulate common to Oedipal relativism and Oedipal absolutism—i.e., the stubborn maintenance of a familialist perspective, which wreaks havoc everywhere.或许，答案存在于俄狄浦斯相对论与俄狄浦斯绝对论的共同 假设中——即，固执地维护到处肆虐的家庭主义者的视⾓。For if the institution is first understood as a familial institution, it matters little to say that the familial complex varies with the institutions, or that Oedipus is to the contrary a nuclear constant around which

因为如果机构⾸先被理解为家庭机构，这样说没什么⼤不 了的：家庭情结随着机构⼀同变化，或者相反，俄狄浦斯是⼀种家庭与机构围绕其转 动的核⼼常量。The culturalists invoke other triangles—maternal uncle-aunt-nephew, for families and institutions turn.

example; but the oedipalists have no difficulty in demonstrating that these are imaginary variations of one and the same structural constant, different figures of one and the same symbolic triangulation, which are not identical either with the personages who come to realize the triangulation, or with the attitudes that come to place these personages in relation

⽂化学家求助于其它三⾓——⽐如，舅舅—阿姨—侄⼦；但是俄狄浦斯 专家毫⽆困难地说明这些是同⼀种结构常量的虚构变化，是同⼀种象征的三⾓划分的 不同形象，它既不同于意识到三⾓划分的⼈物，也不同于使得这些⼈物相互联系起来 的态度。But inversely, the invocation of such a transcendent symbolism does not rescue the to each other.

structuralists from the narrowest familial point of view. The same holds for the endless debates on "Is it daddy? Is it mommy?" (You are neglecting the mother! No, you're the one who fails to see the father off to the side, as the empty position!)

然⽽，这种对超验的象征 主义的援引⽆法使结构主义者放弃偏狭的家庭观点。这同样适⽤于关于"这是爸爸？这 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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是妈妈？"的⽆休⽌的辩论。（你忽略了⺟亲！不，你没有看到离开的⽗亲，他是⼀种 空位！） In his study of the Marquesa Islands. Abram Kardiner has convincingly demonstrated the role of a collective or economic alimentary anxiety that, even from the viewpoint of the unconscious, does not allow itself to be reduced to the familial relationship with the mother: Tiie Individual and His Society See reference note 28), pp. 223.

（ 在他的关于⻢克萨群岛的研究当中。艾布拉姆·卡迪纳令⼈信服地说明⼀种集体或经济 的消化焦虑的作⽤，甚⾄从⽆意识的⾓度来看，这种作⽤不允许⾃⾝被化简为与⺟亲 的家庭关系：缇利与他的社会。（⻅参考笔记28），pp，223 The conflict between culturalists and orthodox psychoanalysts has often been reduced to these evaluations of the respective roles of the mother and the father, or of the pre-oedipal and the Oedipal, without

⽂化主义者与正统精神分析师之间的分歧已经总是被化简为这些对⺟ 亲与⽗亲的各⾃⾓⾊的评估，化简为对俄狄浦斯与前俄狄浦斯的评估， allowing either side to leave the family or even Oedipus, always oscillating between the famous two poles, the pre-oedipal maternal pole of the Imaginary, and the Oedipal paternal pole of the structural, both on the same axis, both speaking the same language of a

familialized social realm, where one pole designates the customary maternal dialects, while the other designates the imperative law of the language of the father.

不允许任何⼀⽅离开 家庭或甚⾄俄狄浦斯，总是在这著名的两极之间震荡，想象的前俄狄浦斯⺟亲的⼀ 极，以及结构的俄狄浦斯的⽗亲的⼀极，它们在同⼀轴线上，都说家庭化的社会领域 的相同语⾔，其中⼀极指定了传统的⺟亲的⽅⾔，⽽另⼀极指定了⽗亲语⾔的专横法 律。The ambiguity of what Kardiner called the "primary institution" has been clearly shown. In certain cases it can be a question of the way desire invests the social field from childhood, and under the familial stimuli coming from the adult: all the conditions would then be given for an adequate (extrafamilial) understanding of the libido. " "

卡尔迪纳所谓的 原始机构 的模 糊性已经被清楚地显⽰。在某种情况下，它可能是欲望从童年时候起投资社会场域的 ⽅法问题，并且受到来⾃成年⼈的家庭刺激的影响：所有的环境将通过⼒⽐多得到充 分理解。But more often it is solely a question of the familial organization in itself, which is thought to be lived first by the child as a microcosm, then projected into the adult and social development (devenir).* From this point of view, the discussion can only go round in circles between the holders of a cultural interpretation and the holders of a symbolic or structural interpretation of this same organization.

不过，通常它只是家庭组织本⾝的问题，它被认 为是⾸先为⼩孩所经历的⼀种缩影，接着投射到⻘年与社会发展上⾯。根据这个观 点，讨论只能在⽂化的阐述者与这种相同组织的象征或结构的阐述者之间来回转圈。 A second postulate common to the culturalists and the symbolists should be added. They all agree that, in our patriarchal and capitalist society at least, Oedipus is a sure thing (even if they underline, as does Fromm, the elements of a new matriarchy).

应当补充为⽂化主义者

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与象征主义者所共有的第⼆种假设 。他们都同意，⾄少在我们的⽗权制与资本主义的 社会中，俄狄浦斯是⼀种确实的东⻄（如弗洛姆所做的，尽管他们强调⼀种新的⺟权 制的要素）。They all agree that our society is the stronghold of Oedipus: the starting point for re-encountering an Oedipal structure everywhere; or on the contrary, they hold that the terms and the relations should be made to vary within non-oedipal complexes that are no less "familial" on that account. "

他们都认为我们的社会是俄狄浦斯的据点：到处重新遇到俄 狄浦斯结构的出发点；或相反，他们认为应该使术语与关系在不因此⽽减少 家庭 性"的⾮俄狄浦斯情结之中变化。That is why our preceding criticism was directed at Oedipus as it is meant to command our respect and to function for us:那就是为何我们之前 的批判针对俄狄浦斯，因为它意在赢得我们的尊重并且为我们服务。 it is not at the

weakest point—the primitives—that Oedipus must be attacked, but at the strongest point, at the level of the strongest link, by revealing the degree of disfiguration it implies and brings to bear on desiring-production, on the syntheses of the unconscious, and on libidinal investments in our cultural and social milieu. —— ——

并不是在最弱的点 原始⼈ 俄狄浦斯 必定遭受攻击，⽽是在最强的点，在最强的连结的层次，通过揭⽰它包含的损毁的程 度并且使其对欲望⽣产施压，对⽆意识的综合施压，并且对我们⽂化与社会的环境中 的⼒⽐多投资施压。Not that Oedipus counts for nothing in our society: we have said

repeatedly that Oedipus is demanded, and demanded again and again; and even an attempt as profound as Lacan's at shaking loose from the yoke of Oedipus has been interpreted as an unhoped-for means of making it heavier still and of resecuring it on the baby and the schizo.

俄狄浦斯在我们的社会中并⾮⽆⾜轻重：我们已经反复讲了，总是需要俄狄浦斯，总 是⼀再需要；甚⾄如拉康从俄狄浦斯的束缚中挣脱出来⼀样深刻的尝试都被解释为⼀ 种出乎意料的⼿段，使它变得愈加沉重并且在婴⼉与精神分裂患者⾝上再次固定它。 To be sure, it is not only legitimate but indispensable that the ethnological or historical explanation not be in contradiction with our social organization, or that this organization

可以肯定的是，这 不仅是合法的，⽽且也是不可或缺的：⺠族学的与历史学的解释并不与我们的社会组 织相⽭盾，或者这种组织以其⾃⾝的⽅式包含⺠族学假设的基本要素。This is what Marx was saying as he recalled the requirements of a universal history—but, as he went on to say, provided that the current organization be capable of conducting its own criticism. 这就是 ⻢克思回顾普遍历史的必要条件时所说的内容——但他接着说，如果当前的组织能够 进⾏⾃我批判。And yet Oedipus's autocritique is something rarely seen in our organization, of which psychoanalysis forms a part. In certain respects it is correct to question all social formations starting from Oedipus. 然⽽，俄狄浦斯的⾃动批判在我们的组织中是少⻅ 的，精神分析成了其中的⼀部分。在某些⽅⾯，质疑⼀切从俄狄浦斯出发的社会形态 其正确的。But not because Oedipus might be a truth of the unconscious that is especially contain in its own way the basic elements of the ethnological hypothesis.

visible where we are concerned; on the contrary, because it is a mystification of the unconscious that has only succeeded with us by assembling the parts and wheels of its

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并⾮因为俄狄浦斯可能是在我 们牵涉其中的地⽅明显可⻅的⽆意识真理。相反，因为它是⼀种⽆意识神秘化，它只 是已经在我们⾝上取得成功，通过⽤以前的社会形态的要素装配其装置的零件与⻋ 轮。It is universal in that sense. Thus it is indeed within capitalist society that the critique of Oedipus must always resume its point of departure and find again its point of arrival.在这个 意义上，它是普遍的。因此正是在资本主义社会内，对俄狄浦斯的批判必须总是回到 它的出发点并且再次找到它的到达点。 apparatus from elements of the previous social formations.

Mikel Dufrenne, analyzing the concepts of Kardiner, raises these essential questions: Is it the family that is "primary," while the political, the economic, and the social are merely secondary? . " " Which comes first from

分析卡尔迪纳的概念时，迈克尔 迪弗雷纳提出了了这些基本的问题： 家庭是 ⾸要的 ，然⽽政治，经济，社会却只是次要的？

the viewpoint of the libido, the familial investment or the social investment? And methodologically is it necessary to go from the child to the adult, or from the adult to the child?

根据⼒⽐多的观点，什么最重要，家庭投资还是社会投资？并且从⽅法论 上，有必要从孩⼦出发到成年⼈那⾥吗，或从成年⼈出发到孩⼦那⾥吗？

Oedipus is a limit. But "limit" has many different meanings, since it can be at the beginning as an inaugural event, in the role of a matrix; " " or in the middle as a structural

俄狄浦斯是⼀种边界。但是 边界 有多种含 义，因为它起初可以是开始的事件，起⺟体的作⽤。 function ensuring the mediation of personages and the ground of their relations; 或者在中间 作为⼀种确保重要⼈物的调解与他们的关系基础的结构功能；or at the end as an eschatological determination. Now we have seen that it is only in this last sense that Oedipus is a limit. This is also the case for desiring-production.或者最终作为未世论的规定。现在 我们已经看到，正是在这种最后的意义上，俄狄浦斯是⼀种边界，这同样也适⽤于欲 望⽣产。But in fact this last sense itself can be understood in many different ways. In the first place, desiring-production is situated at the limits of social production; the decoded

flows, at the limits of the codes and the territorialities; the body without organs, at the limits of the socius.

实际上，最后这种意义本⾝能够以不同的⽅式得到理解。⾸先，欲望⽣产位于社会⽣ 产的边界处；解码的流，位于领⼟与编码的边界处。⽆器官的⾝体，位于社会场域的 边界处。 We shall speak of an absolute limit every time the schizo-flows pass through the wall, scramble all the codes, and deterritorialize the socius: the body without organs is the deterritorialized socius, the wilderness where the decoded flows run free, the end of the world, the apocalypse.

我们应该讨论⼀种绝对的边界，⽆论何时精神分裂的流穿过墙 壁，扰乱所有的编码，并且使社会场域脱领⼟化：⽆器官的⾝体是脱领⼟化的社会场 域，解码的流在荒野到处流窜，世界的终结，末⽇之灾。Secondly, however, the relative limit is no more nor less than the capitalist social formation, because the latter engineers (machine) and mobilizes flows that are effectively decoded, but does so by substituting for

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the codes a quantifying axiomatic (une a xiomatique comptable) that is even more oppressive. With the result that capitalism—in conformity with the movement by which it counteracts its own tendency—is

然⽽，相对边界是资本主义的社会形态，因为后者创制并调动有效地被解 码的流，虽然是通过⽤更具压迫性的定量公理替代编码做到这点。

continually drawing near the wall, while at the same time pushing the wall further way. Schizophrenia is the absolute limit, but capitalism is the relative limit. —— ——

结果是资本主义 通过与之适恰的运动，它缓和了⾃⾝的趋势 兵临城下，同时进⼀步推动墙壁。精 神分裂是绝对的边界，但资本主义是相对的边界。Thirdly, there is no social formation that does not foresee, or experience a foreboding of, the real form in which the limit threatens to arrive, and which it wards off with all the strength it can command. 第三，不存这种社会 形态，它没有预⻅，或体验到以下的不详预感：在真实的形态中，可能会达到边界， 它利⽤⼀切可以调动的⼒量避开这种情况。Whence the obstinacy with which the formations preceding capitalism encaste the merchant and the technician, preventing flows of money and flows of production from assuming an autonomy that would destroy their codes.

由此，难以改变的形态先于资本主义将商⼈与技术员的等级化⽽存 在，阻⽌⾦钱之流与⽣产之流取得毁坏他们的编码的⾃治权。这就是真实的边界。 Such is the real limit.

When such societies are confronted with this real limit, repressed from within, but which returns to them from without, they regard this event with melancholy as the sign of their approaching death. For example, the Bohannans describe

当此种社会⾯临这种真实的边界，在内部被压抑，它从外部回到它 们那⾥，他们视这种忧郁事件为他们濒死的信号。 the Tiv economy, which codes three kinds of flows: consumer goods, prestige goods, and women and children. ⽐如，博安楠描述了提夫⼈的经济，它编码了三种流：⽇⽤消费 品，品牌商品，⼥⼈与⼩孩。When money supervenes, it can only be coded as an object of prestige, yet merchants use it to lay hold of sectors of consumer goods traditionally held by the women: all the codes vacillate. 当额外产⽣⾦钱，它只能够被编码为威望的客体， 然⽽商⼈⽤它控制⼀般为⼥⼈所持有的消费品：⼀切代码波动着。Doubtless, to begin with money and to finish with money is an operation that cannot be expressed in terms of a code; seeing the trucks that leave loaded with export goods, "the Tiv elders deplore this situation, and know what is happening, but do not know where to place their blame"27—a harsh reality. "

⽆疑，始于⾦钱终于⾦钱的过程是这样⼀种操作：它⽆法以编码的术语得 到表达；⽬睹装着出⼝商品离开的卡⻋， 提夫⼈的⻓⽼⾯对这种局⾯痛⼼不已，并且 认识到所发⽣之事，但⽆处谴责之"—⼀种残酷的现实。But, fourthly, this limit inhibited from the interior was already projected onto a primordial beginning, a mythical matrix as the imaginary limit . How can this nightmare be imagined: the invasion of the socius by

不 过，第四点是，边界阻⽌内部已经投射到原始的开端上，⼀种作为想象的边界的神话 ⺟体。怎么会做这种噩梦：如熔岩⼀般涌动的⾮编码流侵⼊社会场域？ 犹如佛⽐神话 中的难以抑制的污秽的涌流。or the intense germinal influx, the this-side-of incest, as in noncoded flows that move like lava? An irrepressible wave of shit, as in the Fourbe myth;

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the Yourougou myth, which introduces disorder into the world by acting as the representative of desire. Whence, in the fifth and last instance, the importance of the task of displacing the limit: causing it to pass into the interior of the socius, in the

或者强烈的⽣发汇集，这种这边的乱伦，如幽狗⾁的神话，它通过担当欲望 的代表物的⾓⾊，将混乱引⼊世界。

middle, between a beyond of alliance and a filiative this-side-of, between a representation of alliance and the representative of filiation, as one attempts to tame the dreaded forces of a river by digging an artificial river bed, or by diverting it into a thousand shallow little streams.

由此，在第五种或者说最后⼀种情况中，移动边界的任务的重要性在于：使它 进⼊社会场域的内部，位于中间，位于联姻的另⼀边以及⾎缘关系的这边之间，位于 联姻的表征以及⾎缘关系的代表物之间，就像⼈们想要通过挖掘⼀条⼈⼯的河道或者 将它分⼊千条浅溪来驯服河流的可怕⼒量。Oedipus is this displaced limit. Yes, Oedipus is universal. But the error lies in having believed in the following alternative: either Oedipus is the product of the social repression-psychic repression system, in which case it is not universal; —

俄狄浦斯正是这种移动的边界。是的，俄狄浦斯是普遍的。但是错误在于对 以下的选择抱有希望：俄狄浦斯要么是社会压抑 精神压抑系统的产品，在此种系统 内，它不是普遍的；or it is universal, and a position of desire. In reality, it is universal because it is the displacement of the limit that haunts all societies, the displaced represented (le represents deplace) that disfigures what all societies dread absolutely as their most

要么它是普遍的，是⼀种欲望的位 置。实际上，它是普遍的是因为它是萦绕着⼀切社会的边界的移动，是移动的代表 物，它损毁了⼀切社会将其当作最深刻的负⾯来恐惧的事物：换句话说，欲望的解码 流。 profound negative: namely, the decoded flows of desire.

This is not to say that the universal Oedipal limit is "occupied," strategically occupied in all social formations. " "

这不是说普遍的俄狄浦斯的边界被 占领 ，在⼀切社会形态中被战略 性地占领。We must take Kardiner's remark seriously: a Hindu or an Eskimo can dream of Oedipus, without however being subjected to the complex, without "having the complex."我 们必须认真对待卡蒂纳的评论：印度⼈或爱斯基摩⼈会梦到俄狄浦斯，⽽不⽤遭受俄 狄浦斯情结，不必"有俄狄浦斯情结"。28 For Oedipus to be occupied, a certain number of conditions are indispensable: the field of social production and reproduction must become independent of familial reproduction, that is, independent of the territorial machine that declines alliances and filiations;

要占领俄狄浦斯，必须具备⼀些条件：社会⽣产与再⽣ 产的场域必须与家庭⽣产分开，也就是说，与拒绝联姻与⾎缘关系的领⼟机器分开。 the detachable fragments of the chain must be converted, by virtue of this independence, into a transcendent detached object that crushes their polyvocal character;根据此种独⽴性，链 条的可拆解碎⽚必须转变为⼀种压制它们的聚合声乐特征的超验的独⽴客体。the detached object (phallus) must perform a kind of folding operation—a kind of application or reduction (rabattement): a reduction of the social field, defined as the aggregate of departure, to the familial field, now defined as the aggregate of destination—and it must establish a

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独⽴的客体（菲勒斯）必须执⾏⼀种折 叠操作——⼀种运⽤或简化：⼀种对社会场域的简化，定义为出发的集合，简化为家 庭场域，现在定义为终点的集合——⽽且必须在此⼆者间建⽴⼀种⼀⼀对应的⽹络。 network of one-to-one relations between the two.

For Oedipus to be occupied, it is not enough that it be a limit or a displaced represented in the system of representation; it must migrate to the heart of this system and itself come to occupy the position of the representative of desire.

为了占领俄狄浦斯，它在表征的系统内充当边 界或移动的代表物是不够的；它必须迁移到系统的内部，并且占据欲望的代表物的位 置。These conditions, inseparable from the paralogisms of the unconscious, are realized in the capitalist formation; furthermore, they imply certain archaisms borrowed from the imperial barbarian formations—in particular, the position of

这些与⽆意识谬论相互依存的条件在资本主义社会中实现了；此 外，它们隐含了某种借⾃帝国的蛮族社会的古语——尤其是，超验客体的地位。The capitalist style has been described by D. H. Lawrence: "our democratic, industrial order of things whose style is my-dear-little-lamb-I-want-to-see-mommy."D.H劳伦斯已经描述了资 本主义的⻛格："我们⺠主的，⼯业的事物秩序，它的⻛格是——我亲爱的⼩羔⽺，我 想⻅妈咪." the transcendent object.

Now on the one hand, it is evident that the primitive formations do not come close to fulfilling these conditions. Precisely because the family, when opened to alliances, is coextensive with and adequate to

现在，⼀⽅⾯，原始社会很明显并没有实现这些条件。 the social historical field; 是因为当家庭向联姻开放，便与社会历史的场域相互依存，共 同扩展。because it animates social reproduction itself; because it mobilizes or causes

passage of the detachable fragments without ever converting them into a detached object—no reduction whatever, no application is possible that would answer to the formula 3+1 (the four corners of the field folded into three, like a tablecloth, plus the transcendent term that performs the folding operation). ——

因为它赋予社会再⽣产本⾝以活⼒；因为它调动或造成 可拆解碎⽚的变迁，根本不⽤将他们转变为独⽴客体 没有任何化简与应⽤能够回 答这个3+1的公式。（该场域的四个⾓被折叠为三个⾓，就像⼀⽚桌布，加上执⾏折叠 操作的先验术语）。"Speaking, dancing, exchanging, and allowing to flow, and even urinating, in the midst of the community of men," as Parin himself puts it, to express the fluidity of the flows and the primitive codes.* At the heart of primitive production one

在⼈的社区中，⾔谈， 舞蹈，交换并且允许流动，甚⾄⼩便。 如帕林⾃⼰所提出的，为了表达流与原始编码 的流动性。在原始⽣产的中⼼，⼈们总是发现⾃⼰处于 的状态，处于先祖与姻亲的 系统之中。"Far from being able to claim that here there is no end to Oedipus, one sees that it never manages to begin; one is always brought to a halt well before 3+1, and if there is a primitive Oedipus, it is a neg-Oedipus, in the sense of a neg-entropy.远不能声称在这⾥没有 俄狄浦斯的尽头，⼈们会看到它从未设法开始；⼈们总是在3+1⾯前停住脚步，并且如 果存在原始的俄狄浦斯，从负熵的意义上来说，它是负俄狄浦斯。Oedipus is indeed a always finds oneself at 4+n, in the system of ancestors and affines. " " 4+n

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limit or a displaced represented, but precisely in such a way that each member of the group is always on this side of or beyond, without ever occupying the position (Kardiner has understood this very well in the formula we cited).

俄狄浦斯确实是边界或移动的代表物， 不过正是以此种⽅式，团体的每个成员总是处于这边或那边，⽽不必占据位置（卡尔 迪纳通过我们引⽤的公式很好地理解了这⼀点）。 It is colonization that causes Oedipus to exist, but an Oedipus that is taken for what it is, a pure oppression, inasmuch as it assumes that these Savages are deprived of the control over their own social production, that they are ripe for being reduced to the only thing they have left, the familial reproduction imposed on

正是殖⺠地化使俄狄浦 斯存在，不过是⼀种被视为事实真相的俄狄浦斯，⼀种纯粹的压抑，因为它假定这些 野蛮⼈被剥夺了对他们⾃⼰的社会⽣产的控制，以⾄于他们可以被简化为他们剩下的 唯⼀东⻄，强加给他们的家庭的再⽣产并⾮更少被迫俄狄浦斯化，相⽐它是醉酒的或 病态的。 them being no less oedipalized by force than it is alcoholic or sickly.

On the other hand, when the requisite conditions are realized in capitalist society, it should not be thought on that account that Oedipus ceases to be what it is, the simple displaced represented that comes to usurp the place of the representative of desire,snaring the unconscious in the trap of its paralogisms, crushing the whole of desiring-production,

另⼀⽅⾯，当在资本主义社会中实现了这些必要条 件，不应当因此认为俄狄浦斯不再是事实真相，此种简单的移动代表物前来取代欲望 的代表物的位置，在它悖谬的陷阱中捕获⽆意识，碾碎全部欲望⽣产，⽤信仰的系统 替代它。Oedipus is never a cause: it depends on a previous social investment of a certain replacing it with a system of beliefs.

type, capable of falling back on (se rabattre sur) family determinations. It will be objected that such a principle is perhaps valid for the adult, but surely not for the child. But in effect, Oedipus begins in the mind of the father. And the beginning is not absolute: it is only constituted starting from investments of the social historical field that are effected by the father.

俄狄浦斯从来都不是原因：它依赖先前的某种社会类型的社会投资，能够转⽽ 依靠家庭规定。⼈们可能会反对这种说法：原则或许对成年⼈有效，但不适⽤于⼉ 童。不过事实上，俄狄浦斯是从⽗亲的思想中开始的。并且此种开端不是绝对的：它 只有通过受⽗亲影响的社会历史场域的投资，才开始形成。And if it passes over to the son, this is not by virtue of a familial heredity, but by virtue of a much more complex relationship that depends on the communication of the unconsciouses. With the result that,

even in the child, what is invested through the familial stimuli is still the social field, and a whole system of breaks and extrafamilial flows.

⽽且假如它传递到⼉⼦，这不是通过家庭 遗传，⽽是通过⼀种依赖⽆意识交流的更加复杂的关系。结果是，甚⾄在⼩孩⾝上， 通过家庭的刺激进⾏投资的依然是社会场域，以及由间断与家庭之外的流的组成的完 整系统。The fact that the father is first in relation to the child can only be understood

analytically in terms of another primacy, that of social investments and counterinvestments in relation to familial investments: this will be seen later, at the level of an analysis of deliriums.

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⽗亲⾸先与⼩孩有关的事实只能以另⼀种优势的术语分析地理解，以社会投资以及与 家庭投资有关的反向投资的术语：后⾯会看到这⼀点，在谵妄的分析的层次上。But already, if it appears that Oedipus is an effect, this is because it forms an aggregate of destination (the family become microcosm) on which capitalist production and reproduction fall back. The organs and the agents of the latter no longer pass through a coding of flows of

但是如果俄狄浦斯看起来 已是⼀种效果，这是因为它形成了⼀种资本主义的⽣产以及再⽣产转⽽依靠的终点的 集合（家庭成为缩影）。后者的机构与代理不再经过联姻与⾎缘关系的流的编码，⽽ 是经过解码流的公理。Consequently, the capitalist formation of sovereignty will need an intimate colonial formation that corresponds to it, to which it will be applied, and without which it would have no hold on the productions of the unconscious.所以，资本主义的主权 形态需要与之相对应的内在殖⺠形态，前者会被运⽤于后者，如果没有后者，前者将 ⽆法继续进⾏⽆意识⽣产。 alliance and filiation, but through an axiomatic of decoded flows.

Regarding the coextensivity of marriages with the primitive social field, see Jaulin's remarks. La paix blanche, p. 256: "Marriages are not governed by kinship iaws, they obey a dynamic that is infinitely more complex, less rigid, whose invention at each moment utilizes a number of co-ordinates of another order of importance. . . .

以原始社会场域的⾓度来看待婚姻的扩 展性，⻅若兰的评论。《⽩⾊和平》，p，256："婚姻不是为亲属关系的法律所统治， 它们遵循不断复杂化的动态学，缺少稳定性，它们的发明物每时每刻都利⽤别的重要 秩序的⼤量坐标……Marriages are more apt to be a speculation on the future than on the past, and in any case these marriages and their speculation derive from what is complex, not from what is elementary, and never from what is rigidly fixed. 未来的婚姻⽐过去的婚姻更 容易变成⼀种投机买卖，⽆论如何，这些婚姻或他们的投机源⾃复杂之物，⽽不是源 于简单之物，更不是源于固定之物。The reason for this is not by any means that man knows laws only so that he may violate them. . . ." Whence the stupidity of the concept of transgression.这其中的原因绝不是，⼈们知道法律，只是为了违反它们……"源于这种 僭越的观念的愚蠢。 Given these conditions, what is there to say about the relationship between ethnology and psychoanalysis? Must we be content with an uncertain parallelism where each contemplates the other with perplexity, placing in opposition two irreducible sectors of symbolism?

鉴于这 些条件，关于⺠族学与精神分析之间的关系有什么可说的？我们必须满⾜于⼀种不确 定的类⽐，在其中，各⾃疑惑地沉思对⽅，将对⽴双⽅划分到不可化简的象征主义的 领域。 A social sector of symbols, and a sexual sector that would constitute a kind of private universal, a kind of individual-universal? (Transversals between the two, since social symbolism can become a sexual material, and sexuality, a ritual of social aggregation.) ⼀种 社会的象征领域，⼀种将构成私⼈普遍性的性欲的领域，以及⼀种个体—普遍性的领 域。（这两者之间的横截线，因为社会的象征能够变成性欲的材料，以及性欲，⼀种 社会集合体的仪式.）But the problem is too theoretical when posed this way. Practically 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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speaking, the psychoanalyst often claims to explain to the ethnologist the meaning of the

不过以此种⽅式提出问题时，问题便被过 于理论化了。实践地讲，精神分析师总想对⺠族学家解释该象征的意义：它意味着菲 勒斯，阉割，俄狄浦斯。But the ethnologist asks other questions, and sincerely asks symbol: it means phallus, castration, Oedipus.

himself of what use can psychoanalytic interpretations be to me? Hence the duality is

displaced, it is no longer between two sectors, but between two kinds of questions, "What does it mean?" and "What purpose does it serve?" Of what use is it not only to the ethnologist, but what purpose does it serve and how does it work in the very formation that

不过⺠族学家提出其它的问题，并且诚恳地⾃问，精神分析 的解释对我有什么⽤途？ 因此⼆元性被取代了，它不再处于两个领域之间，⽽是处于 两个问题之间，处于"它是什么意思？"与"它有什么⽤途？"之间，不只是对⺠族学家 有什么⽤途，⽽且是它有什么⽤处以及它在利⽤符号的这种结构中如何发挥作⽤？ makes use of the symbol?*

Whatever may be the meaning of a thing, it is not certain that the thing serves any useful purpose whatever. It is possible, for example, that Oedipus serves no useful purpose, either for psychoanalysts or for the unconscious.

任何可能是⼀物的意义的东⻄，该物的⽤途是 不确定的。⽐如，对于精神分析师或⽆意识，俄狄浦斯可能毫⽆⽤处。And to what use could the phallus be put, since it is inseparable from the castration that deprives us of its use? Of course we are told not to confuse the signified with the signifier. But does the signifier take us beyond the question, "What does it mean?" Is it anything other than this same

⽽且菲勒斯有什么 ⽤处，既然它与阉割密不可分，剥夺我们对它的使⽤？当然，我们被告知不要混淆能 指与所指。但是能指带我们超越了这个问题吗，"它是什么意思？"除了这同⼀个问 题，它还是别的什么吗，它只有这次被禁⽌？这依然是表征的领域。 question, only this time barred? This is still the domain of representation.

Roger Bastide has systematically developed the theory of the two symbolic sectors, in Sociologie et psychanalyse . But, starting from a viewpoint that is analogous at first, E. R. Leach is led to displace the duality, causing it to pass between the question of meaning and that of use, thereby changing the scope of the problem: see "Magical Hair"

罗杰·巴斯替德已经在《社会学与精神分析》中系统地发展了这 两种象征领域的理论。不过，从⼀个与起初观点类似的观点出发，E.R利奇被引导 去替代这种⼆元性，使它穿过意义的问题与⽤途的问题，由此改变了问题的视 野：参看"迷⼈的发丝"（参照笔记24） (reference note 24).

The true misunderstandings, the misunderstandings between ethnologists (or Hellenists) and psychoanalysts, do not come from a faulty knowledge or recognition of the unconscious, of sexuality, of the phallic nature of symbolism.

这种真正的分歧，这种⺠族学家与精神分析 专家（或希腊⽂化研究者）之间的分歧，并⾮来⾃⽆意识的，性欲的，菲勒斯的象征 特征的错误知识或理解。In theory,everyone could reach an agreement on this point: everything is sexual or sex-influenced (sexue) from one end to the other. Everyone knows

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this, beginning with the users. The practical misunderstandings come rather from the profound difference between the two sorts of questions.

理论上，所有⼈达成以下共识：⼀ 切都是有性的或从性的，从⼀端到另⼀端。此点⼈尽皆知，发端于使⽤者。确切地 说，实际的分歧源于两类问题间的深刻差异。Without always formulating it clearly, the ethnologists and the Hellenists think that a symbol is not denned by what it means, but by

what it does and by what is done with it. It always means the phallus or something similar, except that what it means does not tell what purpose it serves.

⽏须⼀再阐明它，⼈类学家 与希腊学者认为符号不为其涵义所否定，⽽为其作⽤所否定，且为其⽤途所否定。它 总意指菲勒斯或类似物，可惜它的意指没有说明它的⽤途。 In a word, there is no ethnological interpretation for the simple reason that there is no ethnographic material: there are only uses and functionings (desfonctionnements). 质⾔之，没有⺠族学的解释，因为 没有⺠族志的材料：唯有⽤途与机能。On this point, it could be that psychoanalysts have much to learn from ethnologists: about the unimportance of "What does it mean?" When Hellenists place themselves in opposition to the Freudian Oedipus, it should not be thought that they put forward other interpretations to replace the psychoanalytic interpretation. " "

在这⼀ 点上，精神分析专家可能从⺠族学家那⾥学到了很多东⻄：学得 它意指什么 ⽆关紧 要，当希腊学者反对弗洛伊德的俄狄浦斯时，不应当认为他们提出不同的解释以替代 精神分析的解释。It could be that ethnologists and Hellenists will compel psychoanalysts for their part to make a similar discovery: namely, that there is no unconscious material

either, nor is there a psychoanalytic interpretation, but only uses, analytic uses of the syntheses of the unconscious, which do not allow themselves to be defined by an assignment of a signifier any more than by the determination of signifieds. How it works is the sole question.

⺠族学家与希腊⽂化学者可能会迫使⼀部分精神分析专家作出类似的发现： 换句话说，没有⽆意识的材料，也没有精神分析的解释，只有⽤途，分析的⽆意识的 综合的⽤途，它们不允许⾃⾝为能指的分配所定义，也不允许⾃⼰为所指的规定所定 义。唯⼀的问题是它如何运作。Schizo-analysis foregoes all interpretation because it

foregoes discovering an unconscious material: the unconscious does not mean anything. On the other hand the unconscious constructs machines, which are machines of desire, whose use and functioning schizoanalysis discovers in their immanent relationship with social machines.

精神分裂分析摒弃了⼀切解释，因为它放弃了发现⽆意识材料：⽆意识不意 指任何东⻄。另⼀⽅⾯，⽆意识构建机器，它是欲望机器，精神分裂分析发现其⽤途 以及机能与社会机器有内在关联。The unconscious does not speak, it engineers. It is not

expressive or representative, but productive. A symbol is nothing other than a social machine that functions as a desiring-machine, a desiring-machine that functions within the social machine, an investment of the social machine by desire.

⽆意识不⾔说，它创制。它不是表 达的或代表的，⽽是⽣产性的。⼀个符号只是起欲望机器的作⽤的社会机器，⼀部在 社会机器内部运作的欲望机器，⼀种由欲望进⾏的对社会机器的投资。 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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It has often been said and demonstrated that an institution cannot be explained by its use, any more than an organ can. Biological formations and social formations are not formed in the same way in which they function. Nor is there a biological, sociological, linguistic etc., functionalism at the level of large determinate aggregates (des grands ensembles specifies).

⼈ 们经常这样讲述并且说明这个观点： 机构⽆法通过它的⽤途得到解释，器官同样也不 能。⽣物的形态与社会的形态并不是以同样的⽅式形成的，它们在其中运作。也不存 在⽣物学的，社会学的，语⾔学之类的处于⼤型确定集合层次上的机能主义。But the same does not hold true in the case of desiring-machines as molecular elements: there, use, functioning, production, and formation are one and the same process.但这不适⽤于作为分 ⼦要素的欲望机器的情形：在那⾥， ⽤途，机能，⽣产，以及形态是同⼀种过程。

And it is this synthesis of desire that, under certain determinate conditions, explains the molar aggregates (les ensembles molaires) with their specific use in a biological, social, or linguistic field. This is because the large molar machines presuppose pre-established connections that are not explained by their functioning, since the latter results from them.

在 ⼀定的条件下，正是此种欲望的综合以其⽣物的，社会的或语⾔的场域中的特定⽤途 解释了分⼦集合体。 这是因为⼤型的分⼦机器预设了不为其机能所解释的预先建⽴的 连接，因为后者来源于它们。Only desiring-machines produce connections according to which they function, and function by improvising and forming the connections. A molar functionalism is therefore a functionalism that did not go far enough, that did not reach those regions where desire engineers, independently of the macroscopic nature of what it is engineering: organic, social, linguistic, etc., elements, all tossed into the same pot to stew.

只 有欲望机器根据其机能⽣产连结，并通过临时拼凑形成此种连接⽽发挥作⽤。分⼦的 机能主义⾛的不够远，它没有达到这些区域，在其中，欲望创制，独⽴于它所创制之 物的宏观特性：有机的，社会的，语⾔之类的要素被⼀锅炖。The only unitiesmultiplicities that functionalism must know are the desiring-machines themselves and the configurations they form in all the sectors of a field of production (the "total fact"). 机能主义 必须知道唯⼀的统⼀体—多样性是欲望机器本⾝以及它们在⽣产领域的部门中形成的 装配。A magical chain brings together plant life, pieces of organs, a shred of clothing, an image of daddy, formulas and words: we shall not ask what it means, but what kind of machine is assembled in this manner—what kind of flows and breaks in the flows, in relation

⼀种汇集了植物⽣命，器官的部分，⾐服的碎⽚，⽗亲 的形象，公式以及词语的神奇链条：我们不应当问它意指什么，⽽是问以这种⽅式装 配了何种机器——此种流之中的何种流通与中断，与其它的中断及流相关。 to other breaks and other flows.

Analyzing the symbolism of the forked branch among the Ndembu, Victor Turner shows that the names given to them form a part of a chain that mobilizes the species and the properties of the trees from which the branches are taken, as well as the names of these species in turn,

分析恩登布⼈中的分枝的象征意 义时，维克托 特纳表明了，赋予它们的名字形成了链条的⼀部分，该部分动员从其中 and the technical procedures with which they are treated. .

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获取分枝的树的特性与种类，和这些物种的名称，以及这些处理它们的技术程序。 Selections are made from signifying chains no less than from material flows. 对表意链的萃 取不少于对质料流的萃取。The exegetical meaning (what is said about the thing) is only

one element among others, and is less important than the operative use (what is done with the thing) or the positional functioning (the relationship with other things in one and the same complex), according to which the symbol is never in a one-to-one relationship with what it means, but always has a multiplicity of referents, being "always multivocal and polysemous."29

解释的意义（关于该物的描述）只是其它要素之间的⼀种要素，并且不 如操作的⽤途（⽤该物所做的事）或位置的功能（在同⼀种情结中与其它物的关系） 重要，依据是符号与它意指的东⻄从来不是处于⼀⼀对应的关系中，⽽总是拥有众多 参照点，“总是暧昧多意的” 。Analyzing the magical object buti among the Kukuya of the Congo, Pierre Bonnafe shows how it is inseparable from the practical syntheses that produce, record, and consume it: the partial and nonspecific connection that combines fragments from

分析刚果的喀⻨隆的神秘客体布啼时，⽪ 埃尔表明了它是如何与⽣产，记录，耗费它的实践综合不可分离的：局部的与⾮特定 的连接将主体的⾝体碎⽚与动物的⾝体碎⽚结合起来。the inclusive disjunction that the body of the subject with those of an animal;

inscribes the object in the body of the subject, and transforms the latter into a man-animal; the residual conjunction that causes the "residue" to submit to a long voyage before burying or immersing it.* “ ” If present-day ethnologists

包容的分离将客体刻写在主体⾝上，并且将后者转变为动物⼈；残余 的结合使得 残余物 在被埋葬或淹没之前经历漫⻓的旅⾏。 are again evincing a lively interest in the hypothetical concept of the fetish, this is unquestionably due to the influence of psychoanalysis.如果当代的⺠族学家再次表明了对 假想的恋物癖概念抱有强烈的兴趣，这⽆疑是因为受到了精神分析的影响。 But it

would seem that psychoanalysis offers them just as many reasons for doubting the notion as it offers for attracting their interest. For psychoanalysis has never said Phallus-OedipusCastration more often than apropos of the fetish.

但似乎精神分析只是给他们提出了许多 理由来质疑此概念，它同样也提出了许多理由来吸引他们的兴趣。因为相⽐恋物癖， 精神分析从未更多地谈到菲勒斯—俄狄浦斯—阉割。While for his part, the ethnologist senses that there is a problem of political power and economic and religious force inseparable from the fetish, even when its use is individual and private. 不过对他来说，这位⺠族学家 意识到存在不可与恋物癖分离的政治权⼒以及经济宗教的势⼒的问题，甚⾄当恋物癖 的⽤途是个⼈的或私⼈的时候。Hair, for example—the rituals of hair-cutting and coiffure: is there any interest in referring these rituals to the phallus entity as signifying the "separate thing," and in everywhere re-encountering the father as the symbolic representative of the

头发，⽐如，理发的仪式与发型：使这些仪式与表达“独⽴物”的菲勒斯实 体相关，以及到处⼀再邂逅作为该独⽴物的象征代表物的⽗亲，这有什么好处？ separation?

Wouldn't this be tantamount to remaining at the level of what it means? The ethnologist finds himself before a flow of hair, with the breaks in such a flow, and with what passes from one

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难道这不等于留在它意指的东⻄的层⾯上？这位⼈ 类学家发现⾃⼰⾯对⼀股头发之流，伴随着此种流中的间断，并且伴随着经由此种间 断从⼀种状态过渡到另⼀种状态的东⻄。As Leach says, hair as a partial object or as a state into another through the break.

separable part of the body does not represent an aggressive and separate phallus; hair is a thing in its own right, a material part in an aggressing apparatus, in a separating machine. Once again, it is not a question of knowing if the essence of a ritual is sexual, or if it is

necessary to take into account political, economic, and religious dimensions that would go beyond sexuality.

如利奇所说的，作为部分客体或作为可以脱离⾝体的部分的头发不代 表⼀种侵略的或独⽴的菲勒斯；头发是⾃在之物，是侵略装置的重要部分，内在于独 ⽴的机器。再⼀次，问题不在于知道是否仪式的本质是性欲的，是否有必要重视会超 越性欲的政治，经济或宗教的维度。So long as the problem is put in this manner, so long

as a choice is imposed between libido and numen, the misunderstanding between ethnologists and psychoanalysts can only be aggravated—just as it continues to grow between Hellenists

只要以这种⽅式提出问题，只要被迫在⼒⽐多与 内在精神之间做出选择，⺠族学家与精神分析专家之间的⽭盾可能只会激化——正如 希腊学者与精神分析专家之间关于俄狄浦斯的分歧将会扩⼤。Oedipus, the clubfooted and psychoanalysts apropos of Oedipus.

despot, who clearly invokes an entire political history that brings into conflict the despotic machine and the old primitive territorial machine—whence derive both the negation and the persistence of autochthony, brought into clear relief by Levi-Strauss.

俄狄浦斯，这位跛⾜ 的暴君，他显然调⽤了使得专制机器与古⽼的原始的领⼟机器相互抵牾的全部政治史 ——由此得到本⼟性的否定与持存⼆者，由此被列维斯特劳斯带⼊到明显的平缓状 态。But this is not enough to desexualize the drama. On the contrary. In reality, it is a question of knowing how one conceives of sexuality and libidinal investment. 但这并不能将 这场戏剧去性欲化。相反，实际上，问题在于知道⼈们如何设想性欲与⼒⽐多投资。 Must they be referred to an event or to something that is "felt," which remains familial and intimate in spite of everything, an intimate Oedipal feeling, even when it is interpreted structurally, on behalf of the pure signifier? “ ”

难道它们必须与事件或某种 感觉 相关，此种 感觉终究保持了家庭性以及私⼈性，⼀种私⼈的俄狄浦斯感觉，即便当它被结构地解 释，代表纯粹的能指？ Or rather is it necessary to open sexuality and libidinal investment onto the determinations of a sociohistorical field, where the economic, the political, and the

religious are things that are invested by the libido for themselves, and not the derivatives of a daddy-mommy?

更确切地说，是否有必要开放性欲与⼒⽐多的投资，使它们投注到社会 历史场域的规定上⾯，在其中，经济，政治，与宗教是被⼒⽐⾃⾝投资的东⻄，⽽不 是爸爸妈妈的衍⽣物？In the first instance one studies large molar aggregates, large social machines—the economic, the political, etc.—and this entails searching for what they mean by applying them to an abstract familial whole that is thought to contain the secret of the libido: in this way, one remains in the framework of representation. ——

研究⼤型的分⼦集合体，⼤型的社会机器

在最初的情形中，⼈们 政治，经济，等等。⽽且这就需要寻找

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它们意指的东⻄，通过将它们运⽤于⼀种被⼈们认为包含了⼒⽐多奥秘的抽象的家庭 整体：以这种⽅式，⼈们依然没有摆脱表征的框架。 In the second instance one goes beyond these large aggregates, including the family, toward the molecular elements that form the parts and wheels of desiring-machines. One searches for the way in which these machines function, for how they invest and underdetermine(subdeterminent) the social machines that they constitute on a large scale.

在 第⼆种情形中，⼈们超越了这些⼤型的集合体，包括家庭，朝向形成欲望机器的零件 与⻋轮的分⼦要素。 ⼈们寻找这些机器在其中运作的途径，探寻它们如何投资以及如 何不充分地说明它们⼤规模地形成的社会机器。One then reaches the regions of a productive, molecular, micro-logical, or microphysical unconscious that no longer means or represents anything. ⼈们接着到达⽣产性的，分⼦的，微观逻辑的，或微观物理的⽆意 识，它不再意指或表征任何东⻄。Sexuality is no longer regarded as a specific energy that unites persons derived from the large aggregates, but as the molecular energy that places molecules-partial objects (libido) in connection, that organizes inclusive disjunctions on the giant molecule of the body without organs (numen), and that distributes states of being and

性欲不再被视 为团结源⾃⼤型分⼦结构的个⼈的特殊⼒量，⽽被视为为连接分⼦式的部分客体（⼒ ⽐多）的分⼦⼒量，它在⽆器官⾝体（内在的精神）的⼤分⼦上组织包容性的分离， 并且根据存在的领域或强度的区域分配存在的状态与⽣成。For desiring-machines are becoming according to domains of presence or zones of intensity (voluptas).

precisely that: the microphysics of the unconscious, the elements of the microunconscious. But as such they never exist independently of the historical molar aggregates, of the macroscopic social formations that they constitute statistically. In this sense, there is only

因为欲望-机器确切说是：⽆意识的微观物理学，微观⽆意识的要 素。但它们本⾝从未独⽴于历史的克分⼦集合体，独⽴于它们统计地形成的宏观社会 形态⽽存在。 在此意义上，只存在欲望与社会。Beneath the conscious investments of desire and the social.

economic, political, religious, etc., formations, there are unconscious sexual investments,

microinvestments that attest to the way in which desire is present in a social field, and joins this field to itself as the statistically determined domain that is bound to it.

在经济，政治， 宗教等形态的有意识的投资底下，存在着⽆意识性欲的投资，微观投资证明了欲望存 在于社会场域当中的⽅式，并且将该场域加⼊它⾃⾝，作为与它绑缚在⼀起的统计地 确定的领域。Desiring-machines function within social machines, as though they maintained their own regime in the molar aggregates that they form at the level of large numbers. Symbols and fetishes are manifestations of desiring-machines.欲望机器在社会机 器中发挥作⽤，似乎它们将它们所构成的克分⼦集合体中的体制维持在⼤量的⽔平 上。符号与恋物癖是欲望机器的表现。 Sexuality is by no means a molar determination that is representable in a familial whole; it is the molecular underdetermination functioning

within social and secondarily familial aggregates that trace desire's field of presence and its field of production: an entire non-Oedipal unconscious that will only produce Oedipus as one

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of its secondary statistical formations ("complexes"), at the end of a history bringing into play the destiny of social machines, their regime compared to that of desiring-machines.

性欲绝⾮ 是⼀种可在家庭整体中描述的克分⼦的确定性；正是在社会的与其次的家庭的集合体 中发挥作⽤的分⼦不完全确定性追踪欲望的存在场域及其⽣产场域：整个的⾮俄狄浦 斯的⽆意识，它只会⽣产作为它的次级的统计形态的俄狄浦斯，在历史的尽头，玩弄 社会机器的命运，它们的体制与欲望机器的体制相⽐。 第三章 第 9 节：⽂明的资本主义机器（La machine capitaliste civilisée） 穆潇然译 导读：这⼀章是加速主义的经典⽂献，⽤流（flux）这⼀概念勾勒了资本加速的轨 迹。⽂中谈到了资本扩散的加速，资本流动的加速以及技术与机器的加速（资本加速 的另⼀种形式）。同时，德勒兹与加塔利也在这⼀章分析了了资本主义国家⾃⾝的加 速之现象，即资本主义国家内部与外部的资本化加速通过去领域化 （déterritorialisation）的⼿段同时在进⾏，发达与⽋发达的差异成为了资本双重加速的 基础：从内部⽽⾔，资本主义国家内部存在的⽋发达地区形成了其内部资本加速的基 础动⼒；从外部⽽⾔，由⽋发达地区构成的全球化市场以及资本主义的运⾏与扩张模 式成为了外部资本加速的外在推⼒。同时，德勒兹与加塔利也探讨了资本催⽣的欲望 （désir）作为资本加速的动⼒，通过欲望推动的资本化加速，其⽬标是加速的榨取剩 余价值，⽽这种“趋势”将有增⽆减，永⽆尽头。 资本主义的危机——差异的体现 …让我们回到⾦钱的⼆元性中来谈，两种表格，两份记录，⼀种在存有薪⽔的⼯⼈的 账户中，另⼀种则在公司的负债表中。在相同的分析单位中测量两个数量级（ordres de grandeur）是⼀个纯粹的虚构，是⼀个宇宙级的骗局。就像⽤厘⽶和⽶作为单位来 测量星系间或者原⼦之间的距离⼀样。因为公司的价值与受雇者的劳动⼒价值之间没 有⼀个共同的衡量标准（commune mesure）。这就是下降趋势没有终⽌的原因。从全 收益的⾓度来看，如果涉及到⽣产流的变化的极限（la limite de variation des flux de production），其微分⽐（quotient de différentielles）是可以被计算的，但是依赖于剩 余价值（plus-value）的⽣产流和劳动流的问题却不可计算。因此，在形成本质差异的 关系中，差异不会消失，“趋势”不会停⽌，它没有可能接近或达到外部的极限。趋势 仅仅只有⼀个内部的极限，会不断的超越，但仅限于在这个极限内移动。也就是说， 在重构⽅⾯，通过位移重新找到内部的极限并且进⾏更新：于是乎，资本主义的进程 在这种割裂的位移中诞⽣了，也就是在分裂（schize）与流（flux）的集合中产⽣。在 这些已是社会内在领域的⽅⾯，它是在原型国家（Urstaat）的提取以及转变的情况所 被发现的，它不断扩⼤，且具有特有的稳定性，这说明了资本主义运转的总原理，只 有事情在困境时才能逐渐变好运转，危机就像“资本主义⽣产⽅式中固有存在”⼀样。 如果说资本主义是所有社会制度的外部极限，那是因为它没有以⾃⼰的名义存在外部 极限，它仅仅存在⼀个内部的极限，就是资本本⾝，它不会交汇，但始终通过位移来 进⾏再⽣产。[1] 让-约瑟夫·古（Jean-Joseph Goux）分析了曲线中没有切线的数学现 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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象，这个现象的意义在经济学中不亚于语⾔学的意义，“如果运动不会倾向于极限，如 果微分⽐不可被计算，那么现实将不再有意义。微分⽐不能被解决，那么微分在他们 的关系中不能被相互取消。那么这种破碎（la brisure）将不再会有所限制，也没有东 ⻄能破坏这种破碎。趋势将⽆⽌境，运动将永远⽆法触及其所设定的未来，⽽只会被 意外⽆限期的延滞以及偏离。这就是连续且复杂的绝对破碎（brisure absolue）的概 念”。[2]在巨⼤的内在系统中，极限趋向于在位移中重构，⽽它在其最初的位置趋于 下降。 去领域化——内外资本化加速的⼿段 ⽬前，这种位移运动从本质上⽽⾔属于资本主义的去领域化（déterritorialisation）。就 如萨⽶尔·阿明[3]（Samir Amin）所提出的，去领域化的进程是从中⼼（centre）扩散 到周边（périphérie）的，换句话说就是从发达国家到发展中国家，这个进程并不是把 世界割裂成⼀个个部分，⽽是从本质上将其组成为世界资本主义机器的⼀部分。但是 有⼀点需要补充，资本主义的中⼼本⾝也存在⽋发展的要素，这组成了与发达区域格 格不⼊的“⻜地”（enclave），就如城市或区域内部边缘化（périphéries intérieures）所 产⽣的贫⺠窟与保留地⼀样。（⽪埃尔·穆萨[Pierre Moussa]将美国定义为⼀块第三世 界的碎⽚，尽管美国有发达区域，但是也保留了⼤块的⽋发达区域）。然⽽如果中⼼ 的⼀部分真的表现出了利润率下降或趋于平衡的趋势，那么经济领域就会朝着最先进 以及最⾃动化的部门发展，在边缘地区（périphérie）出现的⼀种名副其实的“⽋发展的 发展”就确保了剩余价值率的提⾼，使得那些依附于这个中⼼的边缘地区的⽆产阶级受 到的剥削也随着扩⼤。 因为我们有⼀个错误的认识，认为⽋发展地区的出⼝商品来源于传统产业或是古⽼领 域（territorialités archaïques），然⽽恰恰相反，落后地区的出⼝商品来源于⼯业或是 现代化的种植园，这些都产⽣了⼤量的剩余价值，这并不是发达国家给⽋发达国家提 供了资本，恰恰相反，是⽋发达国家给发达国家提供了资本。因为确实在资本主义早 期，资本主义的原始积累不会只出现⼀次，⽽是持续性的，永久性的发⽣。资本主义 出⼝的是资本主义的“⾎统”（capital filiatif）[4]。在发达区域对⽋发达区域进⾏去领域 化的同时，对⽋发达地区流的解码（décodage）是通过⼀种“脱节”（désarticulation）完 成的，这种脱节毁灭了当地的传统领域，通过发展外向型经济的循环，是特殊的第三 产业过度发展，造成了⽣产⼒和收⼊分配的极端不平等。[5]每⼀个流的传递都是去区 域化，每⼀个极限的位移都是⼀次解码。资本主义的精神分裂症（schizophrénise）越 来越朝向⽋发达地区蔓延。我们有必要考虑，在资本主义中⼼（centre），下降的趋势 依旧存在有限的意义，也就是说剩余价值相对于总资本的相对减少（diminution relative），是由提⾼⽣产率，资本积累以及恒定资本等要素所导致。 机器与技术的资本化加速 在⼀系列决定性的与主动⽆实效的状况下，这个问题最近⼜被莫⾥斯·克拉维尔 （Maurice Clavel）所重新提出。也就是说，这是属于那些没有很好理解⼈类剩余价值 是资本主义⽣产的基础的那些⻢克思主义经济学家的问题，他们都承认了机器也会“⼯ 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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作”或是创造价值，机器能⽆休⽌的⼯作下去，会⽐⼈类⼯作得更多。机器不断成为⽣ 产过程的⼀个组成部分，是为了与这个过程相邻。[6]这⾥存在着⼀个由固定资本形成 的机器的资本⽣产利得，它会随着⾃动化与⽣产⼒的发展⽽发展，然⽽不能⽤来解释 阻挡趋势下降的要素，（如加⼤剥削⼈类劳动⼒的⼒度，降低固定资本要素的成本等 等），因为这些因素是取决于相反的⽅⾯。在我们看来，这些问题只能在由编码的剩 余价值转化为流的剩余价值条件下看待（de la transformation de la plus-value de code en plus-value de flux.），这是⼀种不可或缺的⽆能。因为，我们⽤编码的剩余价值（la plus-value de code）定义了前资本主义时代，然后资本主义以⼀种⼴义的解码 （généralisé décodage）⽅式把编码的剩余价值变换为流的剩余价值（plus-value de flux），我们展⽰了⼀个总结的⽅式，我们再次采取⾏动，如果问题⼀次能解决，在 资本主义初期，编码的价值就会消失。然⽽事实并⾮如此。另⼀⽅⾯，编码依旧存 在，即使只是⼀个考古学的名头，但是它承担的功能依然是完全现代的，并且适⽤于 ⼈格化资本的情况。（如资本家，⼯⼈，商⼈，银⾏家等）。但是，另⼀个更深层的 ⽅⾯，所有的科技机器意味着特殊的流：机器内外部同时出现编码的流（des flux de code）,构成技术元素，甚⾄是科学。恰恰是这些编码的流在前资本主义时期的嵌⼊ （encastés），编码或过渡编码（surcodés），使得它从未获得过独⽴。（如铁匠，天 ⽂学家等）。然⽽，在资本主义中，对流的⼴义解码已经被解放（libéré），被去领域 化，和其他⼀样，解码编码的流——在机械的视⾓上来看，⾃动机器在解码中会在其 ⾝体或是结构中进⼀步内化（plus intériorisés）从⽽作为⼀个⼒场（champ de forces），同时，机器依赖科学与技术，⼀种被称为脑⼒劳动（travail dit cérébral）的 劳动区别于传统的体⼒劳动（技术对象的进化）。 这不是那些机器成就了资本主义，在某种意义上，是资本主义制造了机器，通过⾰新 机器的⽣产模式，机器不停的引⼊了新的分裂。然⽽，需要再引⼊⼀些⽅法解决这⽅ ⾯的问题。因为这些割裂需要时间，并且延伸到⼀个更⼤的⼴度。演化的资本主义机 器从来不会根据技术机器的同步⽽进化，也永远不会给予科学家或技术⼈员⼀个来源 于前⼀个社会制度中的独⽴的未知。毫⽆疑问，机器能让科学家，例如数学家们在其 ⾓落中“精神分裂”（schizophréniser），然后使得传递解码社会性的编码的流成为可 能，从⽽科学家把研究者的公理（axiomatique）组织成为基础（fondamentale）。但是 真的公理（la véritable axiomatique）不在这⾥（对于这些科学家，我们在⼀些观点中 将其忽视，让他们⾃⼰创作属于他们的公理；但在⾯对严肃问题之时，例如物理学的 ⾮确定性与其微粒的流[flux corpusculaire]必须与“决定论”[le déterminisme]所适配。） 真的公理就是社会机器本⾝，它替代了旧的编码，它组成了所有解码的流，它同时也 包含了科技的编码的流以及技术的编码的流，真的公理服务于资本主义制度的利益以 及⽬的。这就解释了为什么我们经常能看到在⼯业⾰命中推⾏⾼效率的技术与维持⼤ 量“过时的”（obsolescent）设备（matériel）相结合的现象，这些“过时的”的设备总是 对机器与科学怀抱着巨⼤的不信任。⼀项发明创新被取⽤与否，仅仅取决于对新技术 的投资是否能降低⽣产成本从⽽获得更⾼的利润率；反之，资本主义只会保留原有的 ⼯具，从⽽转向另外的领域进⾏投资。[7] 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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知识资本与创新资本——资本化加速的催化剂 即使在⾼度⼯业化的领域或是在中⼼，⼈的剩余价值依旧是起决定性的重要因素。通 过机器的剩余价值所降低的成本以及提⾼的利润率并不是创新本⾝，机器的剩余价值 对⽐⼈类的剩余价值是更加难以衡量的量。我们甚⾄没有单独的考虑新技术的盈利能 ⼒，然⽽总体上从新技术的盈利能⼒看来，它会影响公司与市场，资本商业与⾦融。 这就意味着静态的（diachronique）交汇的到来，就如我们看到的世纪，是介于蒸汽机 与纺织机或是炼铁技术的世纪。通常⽽⾔，发明创造的引⼊往往滞后于科技研究本⾝ 所需要的时间，直到市场预测⼤规模引进新技术是合理的时间，新的发明创造才能得 以投⼊使⽤。同样的，资本的联盟对⼯业资本的机器创新发明也施加巨⼤的选择的压 ⼒。总⽽⾔之，当流被解码之时，⼀些特殊的编码的流会采取科学和技术的形式出 现，他们出现在适当的社会公理之中，⽐所有的科学公理都更加严谨，尽管这些特殊 的编码的流⽐旧的编码或者已经消失的过度解码要更加严谨，它即是世界资本主义市 场的公理。总⽽⾔之，编码的流在科学与技术中被资本主义政体所“解放”了，导致了 ⼀个机器的剩余价值不直接依赖于科学和技术本⾝，⽽是取决于资本，从⽽被加⼊到 ⼈类剩余价值中，来矫正相对的减少，两者⼀同构成了表征系统特点的流的剩余价值 （toutes deux constituant l’ensemble de la plus-value de flux qui caractérise le système）。 知识，信息，以及劳⼯的培训都属于资本的⼀部分（知识资本），他们都是⼯⼈⼯作 组成的最基本的部分。就如总⽽⾔之，编码的流在科学与技术中被资本主义政体所“解 放”了，导致了⼀个机器的剩余价值不直接依赖于科学和技术本⾝，⽽是取决于资本， 从⽽被加⼊到⼈类剩余价值中，来矫正相对的减少，两者⼀同构成了表征系统特点的 流的剩余价值（toutes deux constituant l’ensemble de la plus-value de flux qui caractérise le système）。知识，信息，以及劳⼯的培训都属于资本的⼀部分（知识资本：Capital de connaissance），他们都是⼯⼈⼯作组成的最基本的部分。就如⼈类剩余价值⼀样，它 是由流的解码所产⽣的，我们发现了介于⼿⼯劳动与资本之间的不可通约性 （incommensurabilité）以及基本的不对称性（asymétrie）（不可确定的外部限制）， 或就如两种货币，科学与技术的编码的流产⽣了机器的剩余价值，我们⼯作与科技中 没有找到任何的可通约性[8]与外部的极限，甚⾄⾼的酬劳，然⽽资本的利润是⽤另⼀ 种⽅式书写的。知识的流（le flux de connaissance）与劳动的流（le flux de travail）发 现两者处于⼀个同样的被限定的（déterminée）境地，由解码或资本主义去领域化所限 定的境地。 反⽣产与⽣产——资本主义反⽣产装置对⽣产的加速 但是，如果仅有在降低⽣产成本增加利润的前提下接受的创新发明，如果有⾜够的⽣ 产量来证明它的合理性，由此可以推导出对创新发明的投资永远不⾜以实现或吸收双 ⽅的流的剩余价值。[9]⻢克思已经着重提出了这个问题的重要性：持续扩⼤的资本主 义圈已经形成闭环，并通过⼤规模的再⽣产扩⼤其内在的极限，只有剩余价值不仅仅 被⽣产或被索取，⽽是同时被吸收，被实现。[10]如果资本家不⽤享乐来定义，这是 因为资本家的⽬标是“为了⽣产⽽⽣产”，是为了剩余价值，然⽽这剩余价值的变现： 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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⼀个流的剩余价值没有产⽣，就如没有⽣产⼀样，体现在失业与停滞之中。关于吸收 （absorption）剩余价值的模式我们很容易理解，除了消费与投资，剩下的就是⼴告， 政府，军国主义，以及帝国主义。国家在资本主义公理中扮演着⼀个起到积极作⽤的 ⾓⾊，它吸收的剩余价值不会从公司的剩余价值中被截去，反⽽使得资本主义经济在 有限的资源内能发挥出其全部的⽣产效率，虽说限制被扩⼤，但相反的，军费的开⽀ 与私⼈企业间不存在着竞争的关系。（然⽽战争却完成了罗斯福新政[New-Deal]所未 能完成的任务。）⼀个政治-军事-经济的复合体（complexe）的作⽤是⼗分重要的，它 能确保不论在中央发达地区亦或是在边缘⽋发达地区都能提取到⼈类的剩余价值，复 合体本⾝通过调配知识资本与信息资本使得其获取了⼤量的机械剩余价值，从⽽吸收 了⼤部分的⽣产剩余价值。国家的警察与军队组成了⼀个庞⼤的反⽣产（antiproduction）企业，在⽣产本⾝中对⾃⾝进⾏调节。我们在这⾥找到了资本主义内在的 ⼀个新的限定：不仅是关系的游戏和流的解码的微分系数（coefficients différentiels），不仅是资本主义在其内在极限⼤规模的再⽣产的本质，也是反⽣产在 ⽣产中的表现。反⽣产的装置（L’appareil d’anti-production）不再是反⽣产本⾝的超越 范例，不再限制或停滞⽣产；相反的，反⽣产的装置⽆所不在的渗⼊了机器⽣产中， 与之紧密相连，为了调节⽣产⼒，并且实现剩余价值（也就是，举例来说，这就是专 制的官僚制度[la bureaucratie despotique]与资本主义官僚制度[la bureaucratie capitaliste] 的区别）。反⽣产机器的出现就是资本主义系统的特⾊；资本主义的出现就是在⽣产 进程的各个层⾯上进⾏反⽣产。⼀⽅⾯，反⽣产机器就是实现资本主义的最⾼⽬标的 保障，通过吸收其运⾏的过剩的资源，这将导致⼤体的缺失，在许多的地⽅体现了缺 失。另⼀⽅⾯，它使得资本与知识的流翻了倍，资本和等同于荒诞的流（flux équivalent de connerie），可以被吸收或变现，从⽽确保将团体与个⼈整合到⼀个系统 之中。不仅在内部匮乏太多，⽽且荒诞的内容充斥于知识与科学之中：我们在国家和 军队的层⾯看到了最先进的科学技术和知识领域相结合，⽽虚弱的仿古主义 （Archaïsme）却成为了当下最佳的选择。 安德烈·⾼尔兹（André Gorz）所描绘的“科学与技术的⼯⼈”（travailleur scientifique et technique）的双重画像的所有含义，⼀个掌控知识的流，信息的流以及职业培训的流 （flux de formation）的主⼈, 科学与技术的⼯⼈沉迷于资本，使得有组织的，公理化 的“荒诞”同时形成回流（reflux），所以，当他晚上回家时，在捣⿎电视机的时候重新 找到了欲望的⼩机器（petites machines désirantes），噢，多么绝望。[11]诚然，这些科 学家并没有⾰命性的⼒量，他是第⼀个整合者，坏良⼼的庇护者，被迫（forcé）破坏 ⾃⼰创造⼒的破坏者。⽤最明显的美国式的“职业”为例，就如我们想象的那样：格雷 ⼽⾥·⻉特森（Gregory Bateson）的职业发⽣了巨变，他逃离了⽂明世界，成为⼀名⺠ 族学家，开始遵循原始的准则和野蛮的潮流，随后他的研究的流转向了解码的趋势， 这就是精神分裂的体现。他提出了⼀个有趣的精神分析理论；然后他寻求突破，突破 另⼀个壁垒，他的研究转向了海豚，海豚的语⾔，这是更奇怪的流与更去领域化的体 现。但是如果不是美军的研究让我们回到了战备与吸收剩余价值的基础上，那么海豚 的流的终点⼜是什么呢？与资本主义国家相⽐，社会主义国家就是孩⼦（从⽗亲那⾥ 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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学习关于国家公理化⾓⾊知识的孩⼦）。但是社会主义国家会更加困难的阻⽌意外的 流的外露，除⾮使⽤直接的暴⼒。相反的，资本主义制度的恢复能⼒之所以更强⼤， 不是因为起本质的公理灵活，⽽是资本主义的公理更加⼴泛，更加包容。在资本主义 系统⾥，没有⼈会缺席推动整个⽣产系统的反⽣产活动。那些为军事机器提供助⼒的 ⼈，并不是从事反⼈类事业的唯⼀的⼈，“同样的状况也不同程度的反应在数百万的⼯ ⼈⾝上，他们⽣产和创造了⼈们所不需要的商品，以及提供了⼈们不需要的服务。经 济的每个部门都是相互依存的，以⾄于⼏乎每个经济参与者都已某种⽅式参与了这些 反⼈类的活动；给参与越南战争⼠兵提供⾷物的农⺠，制造新型汽⻋所需的零件的制 造商，⽤于控制和毒害⼈类思想的纸张，墨⽔，电视的制造商等等。”[12]因此，在不 断扩⼤的资本主义在⽣产过程中的三个部分已经被链接，⽽且这三个部分也在内部定 义了三个要素： 1°）从微分（différentiel）的关系中介于⼯作的流的解码（flux décodés de travail）与⽣ 产的流的解码中获取⼈类的剩余价值的⼈，他们从中央向外围移动，但在中央保留较 ⼤的剩余区域（zones résiduelles）； 2°）从科学技术的公理的流中获取机器剩余价值的⼈，他们位于中央的“最前沿”； 3°）以吸收或变现这两种形式获取流的剩余价值的⼈，他们确保了两种⽅式的传播， 并通过反⽣产的⼿段嵌⼊了⽣产的设备中。我们不仅仅在外围精神分裂，同时也在中 央与中间地带（milieu）精神分裂。 “⽆中⽣有”的货币化⽣产 剩余价值的定义是根据固定资本的机器剩余价值所定义，这与⼈类剩余价值的可变资 本（capital variable）有所区别，流的剩余价值具有不可测算的特性。它不能通过介于 劳动⼒价值和被劳动⼒创造的价值之间的差异来定义，但是通过两种流的不可通约 性，通过两种货币表现的内部差异，通过两者关系中消失的内部限制，⼀个衡量了真 实的经济实⼒（puissance économique），另⼀个衡量了购买⼒（pouvoir d’achat），也 就是我们所定义的“收⼊”（revenu）。第⼀个是构成资本主体的巨⼤的去领域化的 流。 就如⻉尔纳尔·施密特（Bernard Schmitt） [13]这样的经济学家发现了⽤充满激情的词 语来描述这样⽆限负债的流的奇怪之处：瞬间的流创造者（flux créateur instantané）， 就像银⾏对待⾃⼰的债务⼀样，是⾃发的创造出来的，⽆中⽣有（création ex nihilo） [14]，既不在以从前的货币作为付款⽅式，⽽采取从整体的⼀端挖掘负的货币 （monnaie négative）[15]的⽅式（记录为银⾏负债的债务），⽽在另⼀端，则是正的 货币（monnaie positive）的计划（由银⾏提供的经济⽣产的债券），“流在突变的权⼒ 中”，它不再是收⼊，也不⽤于购买，纯粹的可⽤资产（disponibilité），不再占有，不 再是财富。[16]货币的另⼀⽅⾯代表了回流（reflux），也就是说商品通过⽣产⼯⼈或 ⽣产要素的分配获得了购买⼒，通过收⼊的形式分配，它转换为了真正的商品（⼀切 都通过⼀种新的⽣产⽅式重新开始投⼊⽣产，⽽这种新的⽣产会受到第⼀个⽅⾯的影 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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响…）。不可通约性在两个⽅⾯体现，流与回流（du flux et du reflux），揭⽰了名义 上的⼯资漂亮地囊括了国⺠总收⼊，⼯薪阶层⼤量的收⼊被公司所骗取，这反过来形 成了⼀个汇流（afflux）的集合，这次是⼀个持续的⽑利润（profit brut）的流，构 成“⼀个单独的喷流（un seul jet），在整体流动的不可切割的量，⽆论分配的途径是什 么样的形式出现（利息，股票红利，领导的薪⽔，商品的购买等等）。[17] 谁“偷”了利润？ ⽆能的观察者对整个经济计划有⼀个印象，这整个计划就是深层次的精神分裂。我们 能清晰的看到理论的⽬的，然⽽理论捍卫⾃⼰不受到道德的评价。谁遭到偷窃？这个 严肃的问题⾔下之意就呼应了克拉维尔所提出的带有讽刺意味的问题——“谁异化 了？”⾄于偷窃，没⼈能偷窃或被偷窃（就像克拉维尔所⾔，没⼈知道谁异化了或谁正 在异化）。谁在偷窃？可以确定不是那些代表着巨⼤的瞬间的流的创造者的⾦融资 本，他们甚⾄没有占有，也没有购买⼒。谁被偷了？可以确定不是那些甚⾄没有消费 的⼯⼈，因为是回流或是⼯资的分配创造了购买⼒，⽽不是假设了购买⼒。谁能进⾏ 偷窃？确定不是代表着利润汇流的资本主义⼯业，因为，“流动的利润不在回流当中， 但并项的看，在于偏差，⽽⾮为对收⼊创造之流的惩罚。”资本主义公理的灵活性在 于，它总是扩⼤⾃⼰的极限，从⽽为饱和的公理体系添加新的公理。你为⼯薪阶层， 为⼯⼈阶级，为⼯会“偷”⼀个公理，但让我们现在看看，利润流向了⼯资那边，回流 （reflux）与汇流（afflux）是同时存在的。我们甚⾄能找到海豚语⾔的公理。⻢克思 经常提到资本主义的⻩⾦时代，那个时代没有掩饰⾃⼰对他⼈的动机从根本上不信任 的⼼理态度（cynisme）：起始时，⾄少它不能忽视它所在做的，既掠夺剩余价值。但 当这种从动机上不信任的⼼理逐渐增⻓，直到他们宣布：没有⼈被掠劫。因为⼀切的 根源是两种不同的流，就像在利润和剩余价值产⽣的巨⼤的深渊中：资本主义经济市 场的⼒量之流与那被嘲弄⽽命名的“购买⼒”之流，流体现了真的⽆⼒感 （impuissanté），它代表了员⼯依赖⼯业资本家关系的绝对的⽆⼒。资本主义的真的 警察，是货币与市场。 资本催⽣的欲望 从某种意义上⽽⾔，资本主义的经济学家将经济等同为永久的“货币 化”（monétariser）是正确的，就好像它总是有必要的根据供求关系进⾏投资。因为这 就是整个系统聚合与⼯作的⽅式，永久的填充他⾃⾝的内在。这就是它如何成为投资 的欲望的全部的对象。⼯⼈的欲望（désir）,资本家的欲望，所有的冲击在同样的欲望 上，基于可指定的⽆外部极限的流与微分的关系，资本主义在始终扩⼤的规模上重现 了其内在的极限，并始终更加包容。因此，在⼴义的流的理论的层⾯上，我们可以回 答这样⼀个问题：我们如何获取欲望的⼒量，同时也维持⾃⾝的⽆⼒？怎样的社会领 域能被欲望投资呢？当涉及到流的流动和切割时，有多少欲望超越了客观的利益？毫 ⽆疑问，⻢克思主义者指出了资本主义货币的形式与科学的关系，是取决于⼀种货币 经济的⽣产⽅式。尽管如此，资本出现客观的运动，并不是意识的误解亦或是幻觉， 这揭⽰了资本主义⽣产的本质，仅能⽤必然的商业模式或是货币来保证其⽣产的进 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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⾏，也就是流与流之间的关系包含了欲望投资的机密。从流的层⾯，以及从货币流的 层⾯，并⾮从意识形态的层⾯上⽽⾔，欲望的整合得以实现。 加速——⾰命之路 那么，采取什么样的解决⽅案，⾛哪条⾰命的道路？在于⾦钱有着紧密关系时，精神 分析仅仅只有很少的帮助（peu de recours），精神分析这个⽅式记录并保证了完全认 识整个依赖于经济-货币的体系，并且从内⼼的欲望处理每⼀个主体（sujet），同时， 精神分析本⾝就是⼀个巨⼤的吸收剩余价值的企业。然⽽，是否存在⼀条⾰命的道 路？是否如萨⽶尔·阿明（Samir Amin）所建议第三世界国家的那样——退出全球的市 场，采取⼀种法⻄斯式的“经济解决⽅案”（la solution économique fasciste）来⾰新？抑 或是选择完全相反的道路，也就是说继续深化市场的运动，去进⾏解码，去进⾏去领 域化？因为从⾼度精神分裂的流的理论与实践的⾓度上来看，可能流并没有⾜够的去 领域化以及被解码。我们并不是要退出进程（se retirer du procès），⽽需要更近⼀ 步，“加速进程”（accélérer le procès）。正如尼采所⾔：事实上，在这⽅⾯，我们依旧 还什么都没看到。 [1] ⻢克思《资本论》第三卷总结出：资本主义⽣产⽅式不断趋向于⾃⾝固有的极限， 然⽽在突破时候需要⾯对更⼤规模的障碍，并需要将这些障碍放置在⼀个可以接受的 范围内，资本主义才能得以突破。资本主义真正的障碍，是资本本⾝。 [2] 让-约瑟夫·古《可微分与不可微分》（Dérivable et indérivable），《批判》 （Critique）杂志，1970 年 1⽉号，P48-49 [3] 萨⽶尔·阿明（Samir Amin），1931年9⽉3⽇－2018年8⽉12⽇） ，埃及经济学家， 近代新⻢克思主义的代表⼈物之⼀。著有《世界规模的积累》（L'accumulation à l'échelle mondiale，1970年）、《不平等的发展》（Le développement inégal，1973 年）、《帝国主义的危机》（La crise de l'impérialisme，1975年）、《帝国主义和不平 等的发展》（L'impérialisme et le développement inégal，1976年）、《价值规律和历史 唯物主义》（La loi de la valeur et le matérialisme historique，1977年）、《今⽇阿拉伯 经济》（L'économie arabe contemporaine，1980年）等。 [4] 译注：⾎统，即指资本主义的运⾏⽅式。 [5] 萨⽶尔·阿明（Samir Amin）《世界规模的积累》（L'accumulation à l'échelle mondiale），Anthropos 1970年 373⻚ [6] 莫⾥斯·克拉维尔，《谁被异化？》（Qui est aliéné?），第110-124⻚，第320-327⻚ （⻅⻢克思关于⾃动化的⼤章节，《政治经济批判》⼀书，1857-58年，Pleiade II，第 297⻚。 [7] 保罗·巴兰与保罗·斯维奇 （Paul Baran et Paul Sweezy）《资本主义垄断》（le capitalisme monopoliste）1966年 P96-P98 资本主义与精神分裂：反−俄狄浦斯（Capitalisme et schizophrénie：l'anti-œdipe 1）

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译注：上⽂的“不可通约性（l’incommensurabilité）”与此处的“可通约性（la commensurabilité）”为⼀组相对的概念，对若⼲科学理论⽽⾔，如果它们可以被同⼀ 套术语所描述，使得⼈们可以通过⽐较的⽅式确定哪种理论更加有效或有⽤，那么便 称这⼏种科学理论是可以通约的。反之，如果这些科学理论建⽴在完全不同的概念框 架上，⽽且这些框架的语⾔表述没有太多的重叠，使得科学家⽆法⽐较这些理论或利 ⽤证据来⽀持其中的⼀⽅，则称这⼏种科学理论不可以通约。 [8]

En philosophie des sciences et en épistémologie, la commensurabilité est l'idée que deux théories scientifiques puissent être comparées pour leur valeur propre, c'est-à-dire leur capacité à décrire correctement le monde tel qu'il est. Cette notion présuppose que les deux théories partagent le même langage théorique et notamment décrivent les faits établis selon un même schéma d'interprétation.

关于这个提出的“折旧”（la conception de l’amortissement）的概念，具体可以参⻅保 罗·巴兰与保罗·斯维奇 （Paul Baran et Paul Sweezy）《资本主义垄断》（le capitalisme monopoliste）1966年 P100-P104 [10] ⻢克思，《资本论》第三卷，3，总结。P.1026 [11] 安德瑞·⾼兹，《⼯⼈的策略和新资本主义》（Stratégie ouvrière et néocapitalisme），Seuil，P57 [12] 保罗·巴兰与保罗·斯维奇 （Paul Baran et Paul Sweezy）《资本主义垄断》（le capitalisme monopoliste）P.303 [13] 译注：⻉尔纳·施密特（Bernard Schmitt），1919-2014，法国经济学家，创⽴了被 称为“量⼦宏观经济学”的经济思想学派。 [14] 译注：Création ex nihilo拉丁⽂为Creatio ex nihilo，是指⼀种信念，即物质不是永 恒的，⽽是必须通过某些神圣的创造⾏为（通常被定义为上帝）创造出来的。 [15] 译注：关于货币正负可以这样理解，货币⽣产跟信贷有关，贷款出的资⾦，就产 ⽣了相应的货币；所以⼀旦有正向的贷款，就⽴刻会产⽣负向的债券。 [16] ⻉尔纳·施密特，《货币，薪⽔和利润》（Monnaie, salaires et profits），1966， [9]

P.234-P.236 [17]

⻅本书第 292 ⻚。

词汇表

充满激情的 amalgam 混合物 incandescent 炽热的 impassioned

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弥漫 profusion ⼤量 multiplicity ⼤量 adversary 对⼿ ascetic 苦⾏者 subjugate 征服 ferret out 找出 allegiance 忠诚、拥护 lacuna 空隙 militant 好战的，激进的 feat ⾏动、技艺、业绩 dispersion

a feat of real prowess

琐碎的、⼼胸狭窄的 hypnotize 催眠 whine 抱怨 impervious 不受影响的 sequel 续集 deprecate 反对 psychiatry 精神病学 postulate 要求、假定 confrontation ⾯对、对质 fare v. 进展 eclectic 折衷主义的 docile 温顺的 figurehead 船⾸像 psychotic 精神病⼈ atheist ⽆神论者 regiment v.管束、n.团 exorcize 驱魔、清除 petty

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表露 subordinate 屈服的 conviviality 友好的、欢乐的 counterfoil 票根 be bogged down in 陷⼊绝境 effusion

seer=foreseer

厌⾷症患者 asthma 哮喘 handyman ⼿巧的⼈ stroll 散步 pastor 牧师 whirr 呼呼作响 chlorophyll 叶绿素 photosynthesis 光合作⽤ memoir 回忆录 rowboat 划艇 sober 冷静的 tantamount 等价的 limp 柔韧性好的 perpetuation 不朽 fecund 多产的 sac 囊 amniotic ⽺膜 spittle 唾沫 countrified 乡村的、⼟⽓的 inmate 同住者 hodgepodge ⼤杂烩 pudgy=podgy 矮胖的 larynx 喉 anorexic

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⾷道 bladder 膀胱 loathsome 令⼈讨厌的 strangle 勒死 taut 绷紧的 stasis/stases 停滞 whatsoever ⽆论什么 arrogate to 没来由的把…归属于 bewitch 使迷惑 extort 敲诈 fencer 剑术家 jersey 运动套衫 immutable 不变的 permutation 置换 litany 连祷 indiscreet 不慎重的 resolve 分解、下决⼼ assume 取得 domesticate 教化 intractable 难处理的 surreptitious 秘密的 impregnate 使受精 refractory 执拗的 ternary 三个的 scramble 拼凑 、抢夺 alight ⻜落 copulation 性交 mane 鬃⽑ swarm 挤满 esophagus

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外围的 garner 收集并储存 voluptuousness ⾁感 inordinate 过度的 privation 匮乏、贫困 justified 有正当理由的 torment 使苦恼 paraphernalia 随⾝⽤具 transvestite 作异性打扮者 trumpery 花哨的 celibate 独⾝的 shear ⼤剪⼑ carriage ⻢⻋ autoerotic ⼿淫的 nuptial 婚礼的 torso 躯⼲ crisscrossed 纵横交错的 geodesic 测地学的 parabolic ⽐喻的、抛物线的 repertory 剧⽬ swoop 俯冲 pantomime 童话剧 athematic 没有主旋律的 echolalia 模仿语⾔ insurmountable 不可克服的demoniacal 着魔的⼈ faculty 官能、能⼒ thingumajigs （⼝）某⼈某事某物 vagabond 流浪者 leftover 剩余的 peripheral

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亲朋好友 phantasmal 幻影的 garb 某类⼈穿的特定的服装 vacuole 液泡 teeter 摇晃、玩跷跷板 mediation 调停 sublimation 升华 servitude 奴役 dupe 傻⼦ vitiate 破坏 offshoot 分⽀ charred 烧⿊的 chieftain 族⻓ malady 疾病 artifice 诡计、灵巧 to the hilt 到最⼤程度 peregrination 旅⾏ eschatological 末世论的 hyle 实质、原始物质 defecate 澄清 nostril ⿐孔 aleatory 偶然的、即兴的 lesion 损害 diaschisis 双价染⾊体分离 humoral 四种体液的 neurology 神经（病）学 etymological 语源学的 parturition 分娩 restitution 物归原主、赔偿 kith and kin

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（连续中的）裂隙 compartmentalization 区分、划分 aberrant 脱离正轨的 geneticist 遗传学家 amino acid 氨基酸 crux 核⼼ contretemps 意外事故 miniaturize 使⼩型化 run-of-the-mill ⼀般的、平庸的 oar 单桨 crib ⼩⼉床 bowel 肠 copious 丰富的 bosom 胸怀 Cartesian 笛卡尔的 suckling 乳⼉ thud 重击声 harness ⻢具、利⽤ descendant 后代 disciple 门徒 psychoses 精神病 pregenitality 前性器的 repentance 后悔 traumatism 创伤 univocal 单⼀意思的 renunciation 声明放弃 throb ⼼脏跳动 pound 重步前进 Goethian 歌德的 hiatus

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与…扭打 ascension 上升 scruple 良⼼上的不安 monotony 单调乏味 anagogical 对圣经所做的神秘解释 paternal ⽗亲的 pious 虔诚的 n. piety sodomize 鸡奸 posthumous 死后发⽣的 posit 安置 edify 启发 adequation 拉平 theology 神学 unary ⼀元的 chant 咏唱 ensemble 全体 masochistic 受虐狂的 weep 哭泣 grimace 扮⿁脸 furtive 偷偷摸摸的 subversion 颠覆 gregarious 社交的、群居的 anachronistic 时代错误的 intermediary 仲裁者、中间物 flounder 挣扎 enunciation 阐明 feign 假装 farcical 滑稽的、闹剧的 abject 糟糕透的 grapple

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隐秘不明的 certitude 确实、确信 stumble 绊脚、出错 viscous 粘性的 n. viscosity leaden 铅的、沉重的 volatile 挥发性的、可变的、不稳定的 suture 缝合（处） concatenation 串联 subsume 归⼊、包括 aerolitic 陨⽯学 exasperation 恼怒 accursed 被诅咒的 sadomasochistic 施虐受虐狂 prophetic 预⾔的 nebulae 幸运 transversal 截线 Sodom 罪恶之地 imperious 专横的 avowal 声明 countenance ⾯容表情 relapse 再度恶化 conjugal 婚姻的 casuistry 决疑法 the use of clever but unsound reasoning esp. in relation to moral question. promiscuity 混杂、乱交 subsist 维持⽣活 virulence 毒性 beget 产⽣ phobic 恐惧症 obliteration 涂去、删除 ulterior

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intone

吟诵

⼊学考试 overflight ⻜跃领空 evanescent 迅速消失 malaise 不适 ligature 带⼦ par excellence 出类拔萃的 precipitate 加速、沉淀 folkloric ⺠间传说 dragnet 拖⽹ heed 听从、留⼼ inopportune 不合时宜的 nuts and bolts 具体细节 Ananke 古希腊⼥神，字⾯意思：必然性 promenade 散步 commingle 混合 Mongol 铁⽊真 scoundrel 恶棍 ravage 毁坏 personage ⼈、尤指名⼈ prodigious 异常的、惊⼈的 factitious ⼈为的、⼈⼯的 nag 不断地挑剔、批评 fulgurate 闪亮 paucity 少量、短缺 athymia 愚痴 mutinous 叛变的 pogrom ⼤屠杀 extricate 解脱 matriculation

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演戏 ingenious 善于创造发明的 rabble 乌合之众 burgomaster 市⻓ harem 后宫 envisage 想象 inductor 授予者 heredity 遗传 innateness 天⽣、天赋 microcosm ⼩宇宙 alienate 使疏远 dissipate 消散 fusionist 联合主义者 calculus 微积分 taxonomy 分类学 pathogenic 引起疾病的 cadre ⾻架、核⼼ treadmill 枯燥乏味的⼯作 estrangement 疏远 liken 把…⽐作 platitude 陈词滥调 porous 有⽑孔的 seep 渗出的 acquaint 使了解 senile 衰⽼的 Dreyfus Affair 法国历史上著名的冤案 lacunae 空⽩ precocious 早熟的 inadmissible ⽆资格的 histrionism

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阻⽌ surmise 推测 invertebrate ⽆脊椎的 crustacean 甲壳纲的 untenable 难以防守的 fluctuation 波动 reactionary 反动的 stupefy 使发昏 Paleolithic 旧⽯器时代 ruminate 沉思 unabated 不减弱的 perk 使活跃、⾼兴 plod 沉重地⾛ immemorial 远古的、⽆法追忆的 Bachofer 巴霍芬 sublime 崇⾼的 regress 退化 solace 安慰 bent on 专⼼做某事 anality 肛欲 amenable 顺从的 cortege 随从 aftertaste 回味 Rousseau 卢梭 anthropomorphic 赋予⼈性的 ruse 诡计 malevolent 有恶意的 uterus ⼦宫的 theorem 定理 thwart

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反驳 dismal 阴沉的 spasm 痉挛 aversion 厌恶 incense 使发怒 closet 把…关在房间 forebode 预⽰ nursery 育⼉室 partisan 拥趸 at issue 在审议（争论中） touch off 触发、引起 broth ⾁汤 bear on 与…有关 slander 诽谤 outflank 侧翼包围 attest 证实 deprave 堕落 collarbone 锁⾻ virile 有男⼦⽓概的 vindictive 有复仇⼼的 miasma 瘴⽓ incision 切开、切⼝ madeleine ⼀种⻉壳状的⼩蛋糕 dissension 不和 somatic ⾁体的 iniquity 邪恶 fountainhead 根源 privative 剥夺的 effectuation 实⾏、完成 retort

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凭借…的⼒量 efficacy 效⼒、效能 swathing 包扎物 by virtue of

notwithstanding = though travesty = parody

隔开 inflame 发炎 mucus 粘液 co-option 由现会员选举 transference 转移 resound 回响、⼴为传播 tact 机敏、⽼练 aphasiacs 失语症患者 aphasia 失语症 puerile 幼稚的 sellout 出卖 shrewd 精明的 sanctify 批准 shamble 蹒跚 utensility 功能 shoddiness 劣质、粗制滥造 transfix 刺穿 topple 倾倒 anguish 苦恼 appropriate 挪⽤、占⽤ dismantle 分解 apportion 分配 progenitor ⼦孙 anatomical 解剖的 sunder

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扬弃 agglutinate 胶合 scarify 乱刺 mutilate 肢解 uncanny 不寻常的 gen 宗族 declension 衰退 filiation ⽗⼦关系、分⽀ agnation 男系亲属 cognation 同族、⾎亲 patrilineage ⽗系家族 affinal 姻亲的 n. affine moiety ⼀半、⼀部分 blanket ⽑毯、厚层 cowry ⻉壳 prestation 给付 unanimous ⼀致同意的 attrition 削弱、消磨 morbid 病态的 cordon 警戒线 circumcision 割礼 nocturnal 夜间的 neuter 中性 approbation 许可 transpose 变换顺序 avunculate 舅权 placenta 胎盘 genetrix ⽣育⼥神 persona ⼈、⼈格、⾓⾊ aufhebung

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分配 confound 使惊讶、使糊涂 descent ⾎统、出⾝、门第 germinal 幼芽的 submerge 潜⼊⽔中、完全遮盖 amorous 多情的 exigency 紧急的需要 hypostatize 使…实体化 equality 平等、均等 egalitarian 平等主义 ratify 正式批准 calabash 葫芦 excision 切除 affliction 苦恼、折磨 furrow 犁 regimentation 组织化、系统化 concerted 共同策划的 derisory 嘲笑的 disconsolate 郁闷的 deity 神性 ordeal 严酷的考研 exalt 晋升 decadence 颓废 anchorite 隐⼠ Judaeism 犹太教 supplant 代替 estuary 河⼝ strait-jacket 约束⾐ autochthonous 本⼟的 dispense

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征⽤ agrarian 有关⼟地 propertied 有财产的 usufruct 收益权、使⽤权 imbricate 使边缘重叠成⽡⽚状 caste 种姓、排他的社会阶层 remorseless 残酷的 endogamous 同族通婚的 betrothal （古）订婚 historiography 历史的编纂 hieroglyph 象形字 this-side-of 接近 exegesis 注释 animism 万物有灵 incantatory 咒语的 prostrate 卧倒、顺从 ideographic 象形⽂字的 incite 激励 metonymy 转喻 latrine 公共厕所 vestige 残迹 excrement 排泄物 incarcerate 监禁 ovum 卵⼦ adj. ovular clubfoot 畸形⾜ internecine ⾃相残杀的 monotheism ⼀神论 palimpsest 重写本 mendacious 撒谎的 requisition

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忧郁症 transect 横断 resect 切除 cerebral ⼤脑的 passage 通道、段落、经过、消逝、航程、穿过、通⾏许可 supremacy ⾄⾼⽆上 protean 多变的 ruinous 破坏性的 melancholy

nigh = near

没收、征⽤ manorial 庄园的 menagerie ⼩动物园 apropos of 关于 extravagance 奢侈、挥霍 eunuch 太监 usurer ⾼利贷者 interstice 空隙 better off ⽐较富裕 expropriation

hic et nunc = here and now

⼆元论 swindle 诈骗 enclave 内⻜地 exclave 外⻜地 extravert 外向 inequality 不等 hypertrophy 过度增⻓ tertiary 第三的 indispensable 不可或缺的 diachronic 历经时间⻓河的 dualism

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⾎球、微粒 remunerate 给…报酬 corollary 推论、必然的结果 insinuate 逐步⽽巧妙的取得 disparity 不⼀致 allotment 分配 penalize 处罚 fathomless 深不可测的 praxis 实践 indecision 迟疑不决 privatize 私有化 underhanded 卑劣的、秘密的 resuscitate 使复兴 motley 混杂的 on high 在⾼处 pylon 指⽰塔 torpor ⿇⽊ whimper 啜泣 cleavage 分裂 religiosity 虔诚、宗教狂 corpuscular

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