A love letter 5

A love letter 5
一封情書
Encore by Jacques Lacan
拉岡：再來

Next I made an allusion to courtly love, which appeared at the time at which homosexual amusement had fallen into supreme decadence, in that sort of impossible bad dream known as feudalism. At that level of political degeneracy, it must have become perceptible that, for woman, there was something that could no longer work at all.

其次，我要提到宮廷之愛，它出現在同性戀的娛樂頹廢到極致的時代，是眾所周知的帝王封建制度，匪夷所思的神奇夢想。在那個政治墮落的時代，大家一定可以感受到，對於女人而言，總是有某個地方不太對勁。

The invention of courtly love is not at all the fruit of what people are historically used to symbolizing with the ‘ thesis-antithesis-synthesis.” There wasn’t the slightest synthesis afterward, of course—in fact, there never is. Courtly love shone as brightly as a meteor in history and afterward we witnessed the return of all the bric-a-brac of a supposed renaissance of stale antiquities. Courtly love has remained enigmatic.

宮廷之愛的發明，完全不是歷史上習慣於用「正、反、合」辯證法可以解釋的結果。當然，後來根本也沒有什麼「合」，事實上，從來就沒有什麼「合」。宮廷之愛在歷史上曾經像流星一般閃耀一時，然後我們就見證到繁文縟節的男歡女愛的復古之風。宮廷之愛的出現始終是個謎團。

Here there is a little parenthesis—when one gives rise to two ( quand un fait deux), there is never a return. They don’t revert to making one again, even if it is a new one. Aufhebung is one of philosophy’s pretty little dreams.

這裡有一個小插曲，雖然男歡女愛的方式一變再變，無所謂復古不復古。即使是一種新潮的方式，其實是老早就曾經盛行過。「棄存揚新」在哲學上，只是一廂情願的美夢。

After the meteor of courtly love, what relegated courtly love to its original futility came from an entirely different partition. It required nothing less than scientific discourse, that is, something that owes nothing to the presuppositions of antiquity’s soul.

在宮廷之愛盛行一時之後，導致它回復到原來的男歡女愛，那一種完全不同的時代區隔。它需要道道地地的科學的真理探討，才能區別出來，換句話說，不要對古代人的歡愛靈魂預先存有定見。

And it is from that alone that psychoanalysis emerged, namely, the objectivation of the fact that the speaking being still spends time speaking to no avail (en pure perte).He still spends time speaking for a purpose that is among the shortest-lived—the shortest-lived, I say, because it is no more than still ( encore) underway. In other words, it will continue only as long as it takes for it to finally be resolved—that’s what we have coming to us—demongraphically.

只有從科學的態度出發，精神分析學才有發揮之處。換句話說，說話的主體依舊花費時間喋喋不休，精神分析學將這個事實當著一個研究對象。主體依舊花費時間為一個短暫的目標喋喋不休。我說這個目標是短暫，因為它僅僅是旋起旋落地進行。換句話說，主體的花言巧語只是為了一時的求歡，歡愛過後，就忘得一乾二淨。

That is not at all what will fix man’s relationship with women. It is Freud’s genius to have seen that. Freud, what a funny name—Kraft durch Freud, it’s a whole platform! It is the funniest leap in the sacred farce of history. One could, perhaps, while this turning-point lasts, have an inkling of something that concerns the Other, insofar as woman deals with it.

這根本不是修補男歡女愛的正途。佛洛伊德一眼看出這一點，真是先知先覺。佛洛伊德的名字本身就饒有趣味，「歡樂帶來力量」，這可是男歡女愛的整個舞台！郎有意女有情，卻裝出一板正經的假道學，在此可是向前邁出一大步。即使是在態度正在轉變的時刻，人們可能已經略微感受到，要跟女人求歡做愛，總要有個大它者，才能名正言順地進行。

I am providing now an essential complement to something that has already been very clearly seen, but that would be clarified by seeing by what pathways it was seen.

我現在對於已經顯而易見的事實，再提出一個重要的補充說明，讓大家可以看見，男歡女愛還需要一位大它者的仲介，是怎樣顯現出來。

What was seen, but only regarding men, is that what they deal with is object a, and that the whole realization of the sexual relationship leads to fantasy. It was seen, of course, regarding neurotics. How do neurotics make love? That is the question with which people began . They couldn’t help but notice that there was a correlation with the perversions—which supports my a , because a is what is there as the cause, whatever the said perversion.

關於男人，顯而易見的是，他們處理的對象是小客體。整個性關係的實現都會導致性幻想。當然，這在精神官能症患者，看得更為清楚。精神官能症患者如何做愛呢？人們開始問這個問題。他們不得不注意到，精神官能症患者的做愛跟變態有些關聯。這跟我所提出的小客體不謀而合，因為小客體可以充當他性幻想的原因，無論他的變態是哪一種。

What is amusing is that Freud at first attributed the perversions to women—see the Three Essays on the Theory of Sexuality. That is truly a confirmation that, when one is a man, one sees in one’s partner what one props oneself up on, what one is propped up by narcissistically.

耐人尋味是，佛洛伊德起初將變態狂歸咎於女人（請參照「有關性的理論的三篇論文」）。這個論點的確可以獲得證實，當主體是男人，他會在性伴侶身上看到支撐自己的自戀，以及被自己的自戀所支撐的東西。

But people had the opportunity after that to notice that the perversion, such as we believe we discern them in neurosis, are not that at all. Neurosis consists in dreaming, not perverse acts. Neurotics have none of the characteristics of perverts. They simply dream of being perverts, which is quite natural, for how else could they attain their partner?

但是後來，人們有機會注意到，諸如我們在精神官能症患者身上所覺察出來的變態狂，根本不是那個樣子。精神官能症患者的病因在於做白日夢，而不是變態的行為。精神官能症患者並沒有變態狂的病徵。他們只是幻想自己變成變態狂，這是很自然的事，因為除了幻想之外，他們如何得到他們的性伴侶呢？

People then began to meet perverts—they’re the ones Aristotle didn’t want to see at all costs. There is in them a subversion of behavior based on a savoir-faire, which is linked to knowledge (savoir), knowledge of the nature of thins—there is a direct connection between sexual behavior and its truth, namely, its amorality. Put some soul at the beginning of that—amorality…

於是，人們開始跟變態狂相會面，儘管他們是亞里斯多德的倫理學最不願意見到的人物。他們以機智靈活，顛覆正常的行為。而機智靈活跟知識，跟事情的實質真相的知識有關聯。他們發現性行為跟它的真相有直接的關聯，換句話說，這個真相超越在道德之外。性行為的開始要先有靈魂，這個靈魂超越在道德之外。

There is a morality—that is the consequence—of sexual behavior. The morality of sexual behavior is what is implicit in ( sous-entendu) everything that has been said about the Good.

可是性行為會有後果，就是它必須接受的道德的規範。性行為的這個道德規範，可以從非禮勿視、非禮勿動等合宜行為看出端倪。

But endlessly saying good things leads to Kant where morality shows its true colors. That is what I felt I needed to lay out in an article, “ Kant with Sade”—morality admits that it is Sade.

但是侃侃而談合宜行為，會形成哲學家康德所謂的「道德的真實面貌」。那就是我覺得我有需要發表的一篇論文：「康德與沙德」：道德發揮到極致的僵化與變態，跟沙德將性放縱到極致的變態，沒什麼兩樣。

You can write Sade however you like: either with a capital S, to render homage to the poor idiot who gave us interminable writings on that subject—or with a lower-case s, for, in the final analysis, that’s morality’s way of being agreeable, and in old French, that is what that means—or, still better, you can write it as cade, since one must, after all, say that morality ends at the level of the id ( ca), which doesn’t go very far. Stated differently, the point is that love is impossible and the sexual relationship drops into the abyss of nonsense, which doesn’t in any way diminish the interest we must have in the Other.

沙德這個名字如何縮寫，隨你們高興：你可以用大寫字母S，來對他白癡般的愚行表示敬意，因為他對於性放縱的不屈不橈的寫作令人感佩。你也可以用小寫的所有格的s ，來表示性放縱是一種令人愉悅的道德，在古法文，這是道德的原意。或者，更好的是，你們可以寫成cade，因為法文的cade 跟ca（本我）前後一致，表示性放縱就是本我的表現。換句話說，重點是，愛是不可能，性關係會陷入一種無聊的欲望衝動。因此，對於大它者的興趣不得不油然而生。

What we want to know—in what constitutes feminine jouissance insofar as it is not wholly occupied with man, and even insofar, I will say, as it is not, as such, at all occupied with him—what we want to know is the status of the Other’s knowledge ( son savoir).

我們想要知道的是，是什麼形成女人的性的歡爽？因為女人的性的歡爽的對象不完全是男人，容我誇張地說，有時根本不是男人。所以，我們想要知道的是，對於大它者的認知，在女人的性的歡爽，居於怎樣的地位？

雄伯譯
32hsiun@pchome.com.tw
springherohsiung@gmail.com