‌‌‌‌　　德：Bejahung

‌‌‌‌　　在他的《回应让·伊波利特1有关弗洛伊德的（否定）的评论》(Lacan, 1954b)一文中，拉康描述了一种原始肯定的作用，它在逻辑上先于任何否定 (NEGATION)的作用。拉康用弗洛伊德的德文术语“Bejahung”（肯定）来表示此种原始的肯定（Ec, 387: 见：Freud, I925h)。否定涉及弗洛伊德所谓的“存在判断”(judgementof existence), 而“肯定”则表示某种更加根本的东西，即象征化（把某种事物纳入象征世界）本身的原始作用。只有当某种事物（在肯定的层面上）被加以象征化之后，存在的价值 (value of existence)才能够被归附于它，或者不归附于它（即否定）。

‌‌‌‌　　拉康在“肯定”与他日后称作排除 (FORECLOSURE)的精神病机制之间安置了一种基本的选替 (alternative): 前者是指把某种事物纳入象征界的原始运作，而排除则是拒绝把某种事物（即“父亲的名义”）纳入象征界的原始运作 (S3,82)。

‌‌‌‌　　In his 'Reply to Jean Hyppolite's commentary on Freud's Negation' (Lacan, 1954b), Lacan describes a primordial act of affirmation which is logically prior to any act ofNEGATION. Lacan uses Freud's German term, Bejahung (affirmation) to denote thisprimordial affirmation (Ec, 387; see Freud, 1925h). Whereas negation concerns what Freud called 'the judgement of existence', Bejahung denotes something morefundamental, namely the primordial act of symbolisation itself, the inclusion ofsomething in the symbolic universe. Only after a thing has been symbolised (at the levelof Bejalung) can the value of existence be attributed to it or not (negation).

‌‌‌‌　　Lacan posits a basic alternative between Bejahung and the psychotic mechanism helater calls FORECLOSURE; the former designates a primordial inclusion of something inthe symbolic, whereas foreclosure is a primordial refusal to include something (the Name-of-the-Father) in the symbolic (S3,82)