Logic of Phantasy 25 Jacques Lacan

Logic of Phantasy 25
Jacques Lacan
雅克 拉岡

Lacan Seminar 14:
The Logic of Fantasy 7
幻见的逻辑
Seminar 7: Wednesday, January 11, 1967

(7) In the cogito itself, which deserves to be gone over once again at this point we are going to find the
beginnings, the beginnings of the paradox that having recourse to de Morgan’s formula, as I first produced it for you, introduces and which is the following: is there a being of the I outside discourse? This indeed is the question that the Cartesian cogito settles, even though one must still see how it does it.

（第七）「我思故我在」的本身，应该值得再一次审查，在我们将要找到起源的时刻，这个矛盾律的起源。我曾经诉诸於摩根先生的公式，首次跟你们介绍这个矛盾律，内容如下：「我」的外在的真理论述，有一个生命的实存吗？这个确实是笛卡尔的「我思故我在」所要解决的问题，即使我们依旧必须看出，它是如何解决。

It is in order to question it, that we have introduced these inverted commas around the “ergo sum”, which subverts its naive import (as one might say), which makes of it a cogitated ergo sum, whose only being, in short, depends on this ergo, which – for its part – within thinking, presents itself for Descartes as the sign of what he articulates himself on many occasions and, moreover, in the Discourse on method as in the Meditations or in the Principles, namely, as an ergo of necessity. But if, only, this is only a refusal of the hard path from thinking to being and of the knowledge which ought to take this path. This “ergo sum” takes the shortcut of being the one who thinks, but thinks that there is no need even to question the individual (l’etant) on the … step (pas) from which it takes its being, because already the question of its own existence is, for its part, assured.

为了置疑它，我们曾经介绍这些倒转的引号标点，环绕这个「因此，我存在」。它颠覆它纯真的意涵（我们可以这样说），使它成为一个深思熟虑的「因此，我存在」。它唯一的存在，总之，依靠着这个「因此」，而「因此」，就本身而言，是在思想之内，对於笛卡尔而言，它呈现本身，作为他在许多场合，表达自己的符号。而且，在「方法论」，「沉思录」，及「思想原理」，换句话说，是作为一个必要性的一个「因此」。但是，这只是对於艰困途径的一种「拒绝」，从「思想」到「存在」，拒绝去知道要採取这条途径。这个「因此我存在」採取成为思想者的捷径，认为甚至没有需要去置疑在这个台阶上的这个「个人」。它从这个台阶，奠定自己的存在，因为对於自身存在的置疑，就本身而言，是不言而喻的。

Does this not mean placing oneself, as ego, outside the grasp in which being may embrace thinking? To posit oneself: ego, I think as pure thinking being (pense-etre), as subsisting by being the I of a local I am not; which means: I only am on condition that the question of being is eluded, I give up being, I … am not, except there where – necessarily -I am, by being able to say it. Or to say it better: where I am, by being able to say it to you, or more exactly: by making it be said to the Other, because this is indeed the process, when you follow it closely in Descartes’ text.

这难道不是意味着，作为自我，将自己放置在存在可能拥抱思想的理解之外？为了安置自己：「自我」，「我思想」，作为纯粹思想的存在，作为一个局部的「我没有存在」的这个「我」而活着。那意味着：只有当存在的问题被逃避，我才存在。我放弃存在，我、、、没有存在，除了一个地方，那就是我憑藉能够说出它，我必然是存在。说的更贴切些，我能够对你说存在，我才存在。或者说的更确实些，我能够对大者说出我存在，我才存在，因为过程确实是这样，假如你照着笛卡尔的本文，仔细推演。

This is why, moreover, it is a fruitful process, since it has, properly speaking, the same profile as that of reasoning by recurrence, which is in a way the following. To lead the other for a long time on a path, on a path which is here, properly speaking, the path of renouncing one, and the other, and soon all the paths of knowledge and then, at a turning point, to surprise him in this avowal that here, at least – by making him travel this path – it must be that I am (il faut bien que je sois).

而且，这就是为什麽，这个过程成果丰硕，因为适当地说，它有相同的轮廓，跟重复推理的轮廓，后者被推演如下。为了引导另一个人长久走上这条途径，适当地说，这条放弃自我及他者的这条途径，不久才能找到知识的所有的途径，在转捩点的地方，公开宣布，使他大吃一惊，至少，要使他经历这条途径，必要的条件是：我存在。

But the dimension of this Other is so essential in it that one can say that it is at the (8) core of the cogito and that it is what properly constitutes the limit of what can be defined and be assured – at best – as the empty set that the I am constitutes, in this reference where I – in so far as I am – am properly constituted by the fact of not containing any element.

但是这个大它者的向度，在里面是如此的重要，以致我们能够说，就是在「我知故我在」的核心。这就是构成我们能够被定义及被确定的内涵，充其量，作为「我存在」所组成的空洞的集合。在这里，「我存在」所组成的内涵，事实上，没有包含任何元素。

This framework is only valid in so far as Think the I think, namely, that I argue the cogito with the Other. Am not signifies that there is no element in this set which exists under the term of Ego sum, sive ego cogito, but without there being anything to stock it.

这样的架构能够成立，只有当着是思想这个「我思想」，换句话说，我跟大它者争论这个「我思故我在」。「我没有存在」意味着，在这个集合里，没有元素存在於「因此，我存在，或我思故我在」的词语下，里面空无一物。

This encounter makes it clear that the I think is only a similar costume. If it is not at the level of the I think – which prepares this avowal of an empty set – that we are dealing, it is the emptying (vidage) of another set. It is after Descartes had put to the test all the ways of access to knowledge that he founded this thinking, properly speaking, on the avoidance of being. Because he was avid only for certainty, and this results in something that we have already called emptying, which ends with this question: namely, whether this operation itself, as such, is not enough to give its only veritable substance to the ego.

这个遭遇表达得很清楚，这个「我思想」，只是一个类似的装饰。假如不是处於我们正在处理的「我思想」的层次，这个层次替一个空洞的集合的宣告做预备，那是另一个集合的空洞化。笛卡尔在接近知识的途中，一路考验之后，他創建了这个思想，恰当地说，避开生命实存的思想。因为他热切渴望确定性，结果造成某件我们称之为空洞化的东西，以这个问题作为结束：换句话说，不管这个问题的本身，是否足够给予自我，有一个可验证的材料。

It is indeed from this alone, and in as much as we grasp its importance, that there becomes thinkable, following a guiding thread, what is going to be at stake when Freud brings us what? What, if it is not what results from it, in what he calls, to employ his own terms, not mental functioning (as it is wrongly translated when the German is translated into English) but the psychische Geschehen, the psychic event.

确实仅是从这里，我们理解到它的重要性，随之而来的一个引导的线索，才变得可思议。佛洛伊德给我们带来什麽？什麽事情因此而岌岌可危？他的发现所带来的结果，难道不就是，套用他自己的术语说，並不是精神的功用（德文翻译成为英文时，产生的误译），而是心灵的驚天动地的事件。

As we are going to see, there remains nothing – in what Freud questions himself about – of anything which can reanimate, revive the thinking of being, beyond what the cogito has henceforth assigned to it as a limit.

我们将会看到，当佛洛伊德置疑他自己的时候，並没有任何东西能够重新激发，复兴生命实存的思想，超越「我思故我在」迄今所给予的限制。

In fact, being is so thoroughly excluded from everything that may be at stake, in order to enter into this
explanation, I could say, to take up one of my familiar formulae – that of Verwerfung – that it is indeed something of this order that is at stake. If something is articulated in our day, which can be called the end of a humanism – which does not of course date from yesterday or the day before, nor from the moment when M Michel Foucault articulates it, nor myself, but is something that has been settled for a long time – it is very precisely because there is opened up to us the dimension which allows us to discover how this Verwerfung, this rejection of being, operates, in accordance with the formula that I have given of it. What is rejected from the symbolic, I have said from the beginning of my teaching, reappears in the real.
If this something called the being of man is indeed in effect rejected, from a certain date, we see it reappearing in the real and in a quite clear form.

事实上，生命的实存，徹底地被排除在岌岌可危的一切之外，为了要从事这种解释，符合我耳熟能详的公式，「割捨」的公式。那确实是岌岌可危的秩序的东西。假如有某件事情在我们的时代被表达，那就是人文主义的终结。这当然不是起始於昨或前天，也不是起始於米契、傅科，或我，表达它的时刻，而是某件已经解决很久的事情。确实是因为有某个向度，展开在我们面前，使我们能够发现这个「割捨」的运作，这个割捨生命的实存的运作，以符合我曾经给予它的公式。从意符界所被割捨的，会在真实界从新再出现，这是我在教学的初始，就已经说过。即使这个被称之为人的生命的实存的东西，实际上确实被割捨，从某个日期开始，我们看到它在真实界从新再出现，清楚明白地。

(9) The being of man, in so far as it is fundamental for our anthropology, has a name, in the middle of which the word being (etre) is found – it is enough to put it in brackets. And, to find this name and moreover what it designates, it is enough to leave your house one day to go to the country for a little outing and, crossing the road, you will meet a camping site and, on the camping site or more exactly all around it, marking it with a circle of scum, what you will meet up with, is this being of man in so far as – verworfen – it reappears in the real. It has a name. It is called rubbish (detritus).

（第九）人的生命的实存，对於我们人类学是根本的东西，它有一个名字。在这个名字中间，「生命实存」这个字词被发现，这就足够让我们用引号将它包括起来。为了找到这个名字及其指明的东西，你们有足够理由有一天离开家里，到鄉间散心一下。当你穿越过道路时，你将会遇到一处露营地点。在那个露营地点，或更确实地，在附近的地区，用一些渣滓圈起来当标示，你所遭遇到的，就是这个人的生命的实存。它受到割捨，但是它在真实界从新再出现。它有一个名字。它被称之为「渣滓」。

It is not today or yesterday that we have known that the being of man, qua rejected, is here what appears in the form of these tiny circles of twisted iron, which, we do not know why, we find a certain accumulation of around the habitual site of campers.

我们知道，人的这个生命的实存，处於被割捨的状态，不是始於今天或昨天。它在这里从新再出现，以这些零零碎碎的渣滓的园圈的状态。我们不知道为什麽，但是在人们常去的露营地点附近，我们发现有某些前人遗留的累积。

If only we are to some extent pre-historians, or archaeologists, we have to presume that this rejection of being must contain something, which did not appear for the first time with Descartes nor with the origin of science, but which perhaps marked each of the essential breakthroughs which allowed there to be are need to try to re-articulate before you, in a tongue that I cannot speak and which would make it
unpronounceable for me, what is designated, what is pinpointed as a signal for one or other phase of this
technological development, in the form of these little piles of shells that are found in certain areas, in certain zones of what remains for us of prehistoric civilisation.

只要我们有几分程度是史前人，或考古学家，我们就必须假定，这种对於生命的割捨一定包含某件东西，没有随着笛卡尔首次出现，也没有随着科学的起源出现，而是可能标示着每一次重要的突破，让你能够重新表达你自己，使用我不会说，或我无法表达的语言。所被指明，所被强调，都是作为这个科技发展的某个部分的一个讯号，以在某些地区被发现的几堆零散的贝壳的形态，在对於我们而言，始终是史前文明的某些地区。

The rubbish is here indeed the point to remember, and it represents – not simply as a signal, but as something essential – around what, for us, there is going to turn what we are now going to have to question ourselves about as regards this alienation.

这个「渣滓」确实是我们要记住的要点。它代表的不仅是一个讯号，而是某件重要的东西。对於我们而言，环绕着它，我们现在将要置疑我们自己，关於生命的这个「疏离」。

Alienation has a patent aspect, which is not that we are the Other, so that the “others”, as they say, by taking it away from us disfigure or deform us. The fact of alienation is not that we are takes up, remade, represented in the Other. It is essentially grounded, on the contrary, on the rejection of the Other, in so far as this Other – the one that I signal with the capital O – is what has come in place of this questioning of Being, around which I am making revolve today, essentially, the limit and the breakthrough of the cogito.

疏离有一个「专用」的层面。这个层面不是我们是大它者，这样那些「别人」拿走掉它时，会使我们变形或扭曲。这个疏离的事实，並不是我们在大它者处，被占据，被重新塑造，被重新呈现。相反的，它的根本的基础，是对於大它者的割捨。这个大它者，我用大写字母O 表示的大它者，前来取代我们对於生命实存的置疑。环绕着这个生命实存，我今天声嘶力竭地彰显「我思故我在」的极限跟突破。

Would to God, then, that alienation consisted in us finding ourselves at ease in the locus of the Other!
For Descartes, it is undoubtedly what allows him the cheerfulness of his approach. And in the first Regulae (which represent his original work, a youthful work, the one whose manuscript, later, was rediscovered and, moreover, still remains lost among the papers of Leibniz) the sum ergo Deus est, is exactly the prolongation of the cogito

但愿，紧附在我们身上的疏离，能够在大它者的轨迹那里，发现我们自己的自在安宁！对於笛卡尔，无可置疑的，他的接近的途径让他感到欢欣。在「论音乐」（代表他的原創着作，他年轻时的着作，原稿后来被从新发现，可是依旧没有被收近莱布尼思的编辑文集里），这个「我在，故上帝在」，确实是「我思故我在」的延续发展。

雄伯译
springherohsiung@gmail.com