Logic of Phantasy 47 Jacques Lacan

Logic of Phantasy 47
Jacques Lacan
雅克 拉岡

Lacan Seminar 14:
The Logic of Fantasy 11
幻见的逻辑

Lacan Seminar 14:
TheLogic of Fantasy 12
Seminar 12: Wednesday, February 22, 1967

(4) This does not mean, of course, that we reject either the data or the experience. But that we submit what we are contributing in terms of new formulae to this test of seeing whether it is not precisely our formulae that will allow there to be defined not only the well-foundedness but also the sense of what has already been initiated.

（第四）当然，这並不意味着，我们拒绝资料或经验。而是我们使用新的公式，提供我们的贡献作这个测试，看看我们的公式是否能将耳熟能详的命题，以及刚被創议的命题，一一予於定义。

The acting-out, then, that I am putting forward – you already sense perhaps the relevance of putting it forward in this situation of the field of the Other, which it is a matter for us of restructuring, as I might say, if only because of the following. That history, like experience as it is being pursued, indicates to us, at the very least, a certain global correspondence between this term and what analytic experience establishes. I am not saying that an acting-out occurs only during analysis. I am saying that it is from analysis and from what was produced in it, that the problem emerged. That there arose the fundamental distinction which lead acting-out to be isolated, to be distinguished, from the act, and from the passage a l’acte as it can pose us problems, as psychiatrists, and be established as an autonomous category. I have only put forward a correlate, then, the one that makes it like the symptom qua manifestation of truth. It is certainly not the only one and other conditions are necessary.

因此，我现在提出这个「积极行动」，你们已经感觉到，我在大它者的领域的这个情境中提出，是有它的道理。我不妨这样说，这个问题是，它需要重新架构，即使是因为下列的原因。我们研究的精神分析经验跟历史，都告诉我们，在这个术语与精神分析经验的内涵之间，至少有某种全球性的一贯相连。我並不是说，只有在精神分析的期间，才有这样的「诉诸行动」。我是说，这个问题从精神分析经验及其过程出现。导致「积极行动」，从这个「行动」，从「诉诸行动」被孤立出来，被区别出来，是因为彼此有基本的不同。它对於我们精神分裂症的治疗医师，会形成问题，因为它被归类为自动自发的领域。我只能提出一个相关的命题：病癥本身，是作为真理的显示。那当然不是唯一的显示，还需要其它的条件。

I hope then that at least some of you know – parallel to these statements that I am going to be led to put at your disposition – will be able to glance through at least what, at a certain date – which is more or less 1947 or 1948 – the Yearbook of psychoanalysis began to be published after the last war – and the formula that Otto Fenichel gave of it: “Neurotic acting-out”.

我希望，至少你们有一些人会知道，等同於是我将提出让你们来做决定的陈述，你们将能够瞥见，在某个时间，大约在1947年，跟1948年之间，「精神分析学的年鑑」开始在战后出版，奥特、费尼奇提出一个公式，称之为「精神病患的积极行动」。

I continue … What is the term that you are going to see being inscribed at the fourth meeting-point of these operational functions that determine what we are articulating on the basis of repetition? Even if this surprises you – and I think I will be able to sustain it as broadly as possible for your appreciation – it is something which, singularly, has remained in a certain suspense in analytic theory and is undoubtedly the conceptual point around which most clouds and false appearances have accumulated. To name it, and moreover it is already written on this board (since it is to this note by Heinz Hartmann that I would ask you to refer to grasp a typical fruit of the analytic situation as such) it is, sublimation.

我继续下去、、、你们将看到的那个术语是什麽？那个术语被记载在这些运作功用的第四个交会点，我们正在表达的内容，就是根据「重复」的基础。即使你们因此大吃一惊，我认为我还是可以盡可能详加解释，让你们理解。在精神分析学的理论里，那始终是很奇特地处於悬疑状态的东西，无可置疑是朦胧假象的概念点。姑且名之，它已经被书写在这个黑板上，那就是：昇华。（我想要你们参照海因、哈特门对於这一点的评注，这样你们才能理解精神分析情境的具体成果）。

(5) Sublimation is the term – that I would not call mediating, for it is not that at all – is the term that allows us to inscribe the basis and the conjunction of what is involved in subjective stability, in so far as repetition is its fundamental structure aid that it involves this essential dimension about which there remains the greatest obscurity, in everything that has been formulated up to the present in analysis, and which is called satisfaction.

（第五）昇华是这个术语，我很不愿意称之为「仲介」，因为它根本不是那样。这个术语让我们能够当着基础，连接生命主体的稳定性所牵涉到的内涵。重复是它的基本的结构，它牵涉到这个重要的向度，里面始终是模糊不清，包括精神分析学迄今所诠释的一切，以及所谓的满足。

Befriedigung, says Freud. You should sense there the presence of the term Friede, whose usual sense is peace. I think that we live in a time in which this word, at least, will not appear to be obvious to you.
What is the satisfaction that Freud conjugates for us as essential for repetition in its most radical form?

佛洛伊德说：「满足」。你在那里应感觉到这个术语「详和」的存在，它通常的意义是「和平」。我认为，在我们生活的时代，这个字至少对你们是显而易见的。佛洛伊德所列举的「重复」的基本发挥到极点，那样的满足是什麽？

Since, in fact, this is the mode in which he produces before you the function of the Wiederholungszang, in so far as it encompasses not alone a particular functioning of life, for its part quite locatable under the term of the pleasure principle, but that it sustains this life itself about which we can now admit everything, even up to the point, which has become a tangible truth, that there is nothing in the material that it stirs up which, in the final analysis, is not dead (I am saying of its nature inanimate). But which it is nevertheless clear will not surrender this material that it collects together to its domain of the inanimate, “except in its own way”, Freud tells us. Namely, everything being in this satisfaction which means that it has to repass and retrace, the same paths that it has – how? – constructed, and that undoubtedly it testifies to us that its essence is to retrace them. There is – let us be very modest! – a world between this theoretical illumination and its verification.

事实上，这是他憑藉的模式，用来对你们介绍「重复驱力」的功用，因为它不仅涵盖一个生命的特别的功用，就本身而言，在快乐原则的术语下，它可以被找到。但是快乐原则维持这个生命本身，使得我们能够承认里面的一切，直到现在。这已经成为一个可触知的真理：它所激动的材料，最后分析起来，没有一样不是已经是行尸走肉（我是说它的没有生命的特性）。显而易见的，它不会屈服於它所收集到无生命力的领域的这个材料，除了用它自己的方式，佛洛伊德这样告诉我们。换句话说，在这个满足中的一切，意味着，它必须重新通过，重新追踪，它曾经建造的相同途径。无可置疑地，它跟我们证明，它的本质就是重新追踪它们。让我们坦诚面对吧！在这个理论的啟明跟它的证实之间，存在着一个世界。

Freud is not a biologist and one of the most striking things – which might be disappointing if we believe that it is enough to give the chief place in his thinking to the powers of life, that it is enough to do anything whatsoever which resembles the construction of a science which might be called biology – we analysts have contributed nothing to anything whatsoever that resembles biology. It is all the same very striking!
But why, nevertheless, do we hold so firmly to the assurance that, behind the satisfaction that we have to deal with when it is a matter of repetition, there is something that we designate – with all the awkwardness, with all the imprudence that can be involved, at the point that we are at in biological research – this term that we designate …

佛洛伊德並不是生物学家，最耐人寻味的事情是，我们精神分析师对於类似生物学的东西，並没有丝毫贡献。这可能会令人失望，假如我们相信，佛洛伊德的主要思想，是要对於人的生命力有所贡献，也曾花费心力去从事类似所谓生物科学的建立。这仍然是引人深思的事情。可是，我们为什麽如此坚定地相信，我们必须探讨的满足背后，除了重复的特性外，还有某件我们指明的东西，儘管我们笨手笨脚，或小心翼翼，在生物学的研究的这一点，我们所指明的术语、、、

(this is the sense, the attachment point that I would go so far as to call fideist in Freud) – that we call sexual satisfaction. And this for the reason that Freud advanced before an astonished Jung, to stave off the “black tide of mud”, which is how Freud judges it with respect to the thinking that he designates by the term to which one will not fail to come if one does not hold fast, that he designates as the recourse to occultism.

（容我冒昧地称呼这种情感，叫佛洛伊德的「信仰主义」）这种术语，我们称之为「性的满足」。这就是佛洛伊德提出的理由，当着目瞪口呆的荣格面前，为了阻挡那堆「黑色的泥泞」。佛洛伊德的判断方式，就是採取他所指明的诉诸於神秘主义。假如我们的立场不够坚定的话，这个术语必然是会来到我们的口中。

Does this mean that everything happens so simply, I mean that these affirmations (6) are enough to give an acceptable articulation? This is the question that I am trying to advance today before you and which makes me push forward sublimation as the locus which, since it has been up to the present left fallow or covered with common scribblings, is nevertheless the one which is going to allow us to understand what is at stake in this fundamental satisfaction, which is the one that Freud articulates as a subjective opaqueness, as the satisfaction of repetition.

这难道意味着，每件事情都单纯地发生吗？我的意思是这些肯定，足够给我们一个可接受的表达吗？这就是我今天要在你们面前提出的问题，这个问题将会逼使我提出「昇华」当着轨迹。迄今，「昇华」这个问题始终乏人问津，只充斥一些零碎的闲论。可是，这个问题将使我们能够了解，在这个基本的满足背后，岌岌可危的是什麽。佛洛伊德表达这个昇华的问题，当着是主体的晦涩难懂，当着是重复的满足。

This conjunction of a basic point for the whole of logic, because what we bring with us into this marginal place of thinking, which is the one – a place of penumbra, a twilight zone – in which there is developed analytic action, if we bring with us there the requirements of logic, which is something that we are lead to make a merit of so that we will be able to pinpoint it with what I think must be its best name: sub-logic.

整个逻辑的基本要点的连接，因为我们现在所提出的，会引导我们进入思想的边缘地带、曖昧地带、混沌地带。假如我们顺着逻辑的要求推进，精神分析学的行动就在那里发展。因此，我们不得不把它当着是优点，这样我们才能够将它定位为，我认为是最好的名称：次层逻辑。

This is what in this very place, this year, we are trying to inaugurate.

这是今年在这个地方，我们正要设法开展的命题。

雄伯译
springherohsiung@gmail.com