拉岡講座233

拉岡講座233

Partial Object and its Circuit
部份的客體及其流通
2
Freud now introduces us to the drive by one of the most traditional ways, using at every moment the resources of the language, and not hesitating to base himself on something that belongs only to certain linguistic systems., the three voices, active, passive and reflexive. But this is merely an envelope. We must see that this signifying reversion is something other, something other than what it dresses in. What is fundamental at the level of each drive is the movement outwards and back in which it is structured.

佛洛伊德現在以傳統的方式，為我們介紹驅力。他不時使用語言的資源，毫不遲疑地，他將基礎建立於只屬於某些語言系統的東西上，如主動、被動、反身及物、三個語態。但這只是外表包裝。我們必須看出，意符的翻轉是某件其它不同於它所包裝的東西。驅力層次最基本的東西，是它自己的結構向外衝撞而又回來的動作。

It is remarkable that Freud can designate these two poles simply by using something that is the verb. Beschauen und beschaut werden, to see and to be seen, qualen and gequalt werden, to torment and to be tormented. This is because, from the outset, Freud takes it as understood that no part of this distance
covered can be separated from its outwards-and-back movement, from its fundamental reversion, from the circular character of the path of the drive.

耐人尋味的是，佛洛伊德僅僅使用動詞的主被動，如看見與被看見，折磨與被折磨，來指明這兩個極端。這是因為從一開始，佛洛伊德認為他所研究發現的東西，大家都已經心知肚明，不外乎是：向外衝撞而又回來的動作，驅力的根本的翻轉，以及驅力的途徑具有循環的特性。

Similarly, it is remarkable that, in order to illustrate the dimension of this Verkehrung, he should choose Schaulust, the pleasure of seeing, and what he cannot designate other than by the combination of two terms in sado-masochism. When he speaks of these two drives, and especially of masochism, he is careful to observe that there are not two stages in these drives, but three. One must distinguish the return into the circuit of the drive of that which appears—but also does not appear—in a third stage. Namely, the appearance of em neues Subjekt, to be understood as follows—not in the sense that there is already one, namely the subject of the drive, but in that what is new is the appearance of a subject. This subject, which is properly the other, appears in so far as the drive has been able to show its
circular course. It is only with its appearance at the level of the other that what there is of the function of the drive may be realized.

同樣耐人尋味的是，為了解釋這個來回的疏離，他竟然選擇窺視的快樂一詞，以及不得不使用虐待狂與受虐狂兩個術語來說明。當他提到這兩種驅力，特別是受虐狂，他仔細地觀察到，這兩種驅力並不是兩個階段，而是三個階段。我們必須區別驅力的循環回來時，若有若失的東西隱隱若現，那就是第三階段。換言之，這個第三階段的出現，可以被理解如下：不是驅力的主體事先存在，新奇的妙事是，主體現在才出現。這個主體，貼切地說，就是它者的主體，出現在驅力能夠展現它循環的過程時。只有隨著這個它者的出現，驅力的功用才可能被實現。

It is to this that I would now like to draw your attention. You see here, on the blackboard, a circuit formed by the curve of this rising and redescending arrow that crosses, Drang as it is in its origin, the surface constituted by what I defined last time as the rim, which is regarded in the theory as the source, the Quelle, that is to say, the so-called erogenous zone in the drive. The tension is always loop-shaped and cannot be separated from its return to the erogenous zone.

我現在要提醒你們注意的就是這個。你們在此看到，在黑板上，有一條上升及重新下降的箭頭的曲線，形成一道循環。這條起源於欲望的曲線，越過我上次定義為邊緣所組成的表面。這個邊緣在精神分析理論，被認為是來源所在。換言之，就是所謂驅力的性感地帶。這個敏感的地帶是個迴旋的形狀，無法跟它的的回轉地帶區隔開來。

Here we can clear up the mystery of the zielgelzemmt, of that form that the drive may assume, in attaining its satisfaction without attaining its aim—in so far as it would be defined by a biological function, by the realization of reproductive coupling. For the partial drive does not lie there. What is it?

在此，我們能夠弄清楚，驅力所造成的狀態的神秘，就在於不必到達目標，就得到它的滿足，因為它被定義為一種生物的功能，實現繁殖交配的功用。可是，部份的驅力並不是在那裡。那部份的驅力是什麼？

Let us still suspend the answer, but let us concentrate on this term but, and on the two meanings it may present. In order to differentiate them, I have chosen to notate them here in a language in which they are particularly expressive, English. When you entrust someone with a mission, the aim is not what
he brings back, but the itinerary he must take. The aim is the way taken. The French word but may be translated by another word in English, goal. In archery, the goal is not the but either, it is not the bird you shoot, it is having scored a hit and thereby attained your but.

讓我們暫時不回答這個問題。我們先專注於這個術語，專注於它可能呈現的兩個意義。為了要區別它們，我選擇用特別能使它們表現生動的語言，我用英文來描繪它們的迴轉。當你們信任某個人可以從事某個任務，他所帶回的，不是這個任務的目標，而是他所從事的途徑。「目標」就是所從事的途徑。法文的「但是」在英文可以用另一個字翻譯為「目的」。在拉弓射箭時，目的也不是這個「但是」。目的不是你要射中的鳥，而是你已經達成目的，因此你獲得你的「但是」。

If the drive may be satisfied without attaining what, from the point of view of a biological totalization of function, would be the satisfaction of its end of reproduction, it is because it is a partial drive, and its aim is simply this return into circuit. This theory is present in Freud. He tells us somewhere that
the ideal model for auto-eroticism would be a single mouth kissing itself—a brilliant, even dazzling metaphor, in this respect so typical of everything he writes, and which requires only to be completed by a question. In the drive, is not this mouth what might be called a mouth in the form of an arrow?—a
mouth sewn up, in which, in analysis, we see indicating as clearly as possible, in certain silences, the pure agency of the oral drive, closing upon its own satisfaction.

假如驅力的得到滿足，不必從生物的整體的功用而言，經由它的繁殖交配的目的來得到，那是因為部份的驅力的存在，而它的目的僅僅就是回轉到它的循環。這個理論，佛洛伊德已經提出。他在某個地方曾告訴我們：性衝動的自動機能，理想的模式將是一張嘴巴的自吻。這個比喻生猛鮮活，形容佛洛伊德的著作等身，再貼切不過。還有待回答的只剩一個問題。在驅力的迴圈，嘴巴難道不就是箭頭形狀的那個開口處的嘴巴？那個被縫合的嘴巴？在精神分析經驗，我們很清楚看到，在某些沉默的時刻，口腔的驅力欲語還休，一經滿足就封閉。

In any case, what makes us distinguish this satisfaction from the mere auto-eroticism of the erogenous zone is the object that we confuse all too often with that upon which the drive closes —this object, which is in fact simply the presence of a hollow, a void, which can be occupied, Freud tells us, by any object, and whose agency we know only in the form of the lost object, the petit a. The objet petit a is not the origin of the oral drive. It is not introduced as the original food, it is introduced from the fact that no food will ever satisfy the oral drive, except by circumventing the eternally lacking object.

無論如何，區別這個滿足，跟性感地帶的性衝動的自動機能的滿足，有何不同的地方，就是我們時常將驅力的封閉，混淆成為它的客體。事實上，這個客體僅僅是一個空洞的存在，一個無法被任何客體佔據的空無，佛洛伊德如此告訴我們，我們只是知道，這個客體的代理是失落的客體，小客體。這個小客體不是口腔驅力的起源。它不是被介紹作為原初的食物。它之所以被介紹，是因為食物永遠滿足不了口腔的驅力，食物只是權充對於這個永遠失落的客體的代理。

The question now confronting us is this—where is this circuit plugged in and, to begin with, is it spiral in form, that is to say, is the circuit of the oral drive continued by the anal drive, which would then be the following stage? Is it a case of dialectical progress being produced out of opposition? Even for
people who are used to us, it is already to carry the question rather far, in the name of some kind of mystery of development, to regard the thing as already acquired, inscribed in the organism.

我們現在面臨的問題是：這個循環的銜接點在哪理？循環起初是迴旋形狀嗎？換言之，口腔驅力的循環，會以下一階段的肛門驅力繼續嗎？這是個陰陽兩性所產生的辯證歷程嗎？你若是將這個問題，當著是你已經在自身的有機體生命獲得驗證，獲得解答，你未免過於自信。即使你對於精神分析經驗甚為熟稔，你要知道，天機奧秘，知之不祥。

This conception seems to be sustained by the fact that as far as the emergence of sexuality in a so-called completed form is concerned, we are certainly dealing with an organic process. But there is no reason to extend this fact to the relation between the other partial drives. There is no relation of production between one of the partial drives and the next.

這個觀念似乎由下面這個事實得到佐證：就性總要達到高潮才會爽快而言，我們確實是在處理有機體的生命過程。但是，我們仍然沒有理由，將這個事實，擴大到其它部份驅力之間的關係。某一部份驅力產生的結果，未必跟下一個部份驅力產生的結果，有任何關係。

The passage from the oral drive to the anal drive can be produced not by a process of maturation, but by the intervention of something that does not belong to the field of the drive—by the intervention, the overthrow, of the demand of the Other. If we introduce the other drives with which the series may be formed, and the number of which is fairly short, it is quite clear that you would find it very difficult indeed to situate in relation to the drives that I have just named, in a historical succession, the Schaulust, or scopic drive, or even what I will later distinguish as the invocatory drive (la pulsion invocante),
and to establish between them the slightest relation of deduction or genesis.

從口腔驅力到肛門驅力的歷程，不一定要經過長大成年的過程，而是要經過驅力以外的某件東西的介入，換言之，經過大它者所要求的介入跟翻轉。即使我介紹過其它數目不多的驅力，例如，我剛剛提到的視覺驅力 或我後來又揭露的祈求驅力，因為它們跟這一系列的形成有關，顯而易見，你們將會發現，要從它們衍生的過程，找到彼此關係的位置，或在彼此之間，建立演變或起源的絲毫關係，確實都不是一件很容易的事情。

There is no natural metamorphosis of the oral drive into the anal drive. Whatever appearances may emerge to the contrary from the play of the symbol constituted, in other contexts, by the supposed anal object, namely, the faeces, in relation to the phallus in its negative effect, we can in no sense— experience shows us — consider that there is a continuity between the anal phase and the phallic phase, that there is a relation of natural metamorphosis.

從口腔驅力到肛門驅力的蛻變，並不是很自然的過程。就組成的符號的運作而言，出現的表象符號，在其它的情境，可能會是完全相反的表象符號。例如，口腔驅力的食物，蛻變成為所謂肛門驅力的客體，換言之，糞便，或陽具驅力的反面作用，尿尿。精神分析經驗告訴我們，我們完全沒有辦法認為，肛門的部份驅力，跟陽具的部份驅力，有任何的連續性，或彼此的蛻變有任何關係。

We must consider the drive under the heading of the kon- stante Kcraft that sustains it as a stationary tension. Let us take a look at the metaphors that Freud gives us to express these outlets. Take Schub, for example, which he immediately translates by the image that it bears in his mind, that of a spindle of
lava, a material emission from the deflagration of energy that has occurred there in various successive stages, which complete, one after another, that form of return journey. Do we not see in the Freudian metaphor the embodiment of this fundamental structure—something that emerges from a rim, which redoubles its enclosed structure, following a course that returns, and of which nothing else ensures the consistency except the object, as something that must be circumvented.

我們考慮驅力，不妨先給它一個大標題：「蓄勢待發」，意思是，驅力被維持作為一種蠢蠢欲動的緊張力量。讓我們先看一下，佛洛伊德為了表達這些發洩，所給予的比喻。以精液為例，他立即以腦海浮現的岩漿的爆發的意象，將它翻譯成為一種能源的逬發，所產生出來的物資。這個物質以各種連續的階段發生在那裡，然後陸續地，繞一圈回轉到原來的地方。從佛洛伊德的這個比喻，我們難道不是看到驅力這個基本結構的具體形象？從邊緣出現的某件東西，以封閉的形狀重疊增加，遵循回轉的途徑前進。除了陽具這個客體，沒有其它一樣東西可以保證它的持續性，因為它沛然莫之能禦。

This articulation leads us to make of the manifestation of the drive the mode of a headless subject, for everything is articulated in it in terms of tension, and has no relation to the subject other than one of topological community. I have been able to articulate the unconscious for you as being situated in
the gaps that the distribution of the signifying investments sets up in the subject, and which figure in the algorithm in the form of a losange [a], which I place at the centre of any relation of the unconscious between reality and the subject. Well! It is in so far as something in the apparatus of the body is structured in the same way, it is because of the topological unity of the gaps in play, that the drive assumes its role in the functioning of the unconscious.

佛洛伊德的表述引導我們將驅力的展現，解釋為無頭主體的亂闖，因為驅力的每一樣東西，都是用緊張力量的術語來表述，而且這些東西，必需是主體處於社會環境之內，才會發生關聯。我之所以能夠表述無意識，因為它的位置，就在意符的投注散佈在主體身上形成的裂口，形狀像是郵戳的四角方塊。我將這個裂口，放置在無意識處於真實界與主體之間的關係中心。驅力扮演它在無意識的功用的角色，如同身體裝置的某件零件的功用，因為這個裂口的運作，在社會環境裡有其脈絡可循。

雄伯譯
32hsiung@pchome.com.tw