Logic of Phantasy 89 Jacques Lacan

Logic of Phantasy 89
Jacques Lacan
雅克 拉康

Lacan Seminar 14:
The Logic of Fantasy 19
幻见的逻辑

Seminar 19: Wednesday, May 10, 1967

I am coming back to it. What Freud lagged the “river of mud”, concerning the largest field of knowledge, this whole part of absolutely inundating knowledge from which we are scarcely emerging, to pinpoint it by the term of mystical knowledge. At the basis of everything that has manifested itself to the world, in this order, there is only the sexual act. The other side of my formula: there is no sexual act.

我将回头来探讨它。佛洛伊德命名为「泥泞之流」，关於这一大堆知识，这整个的溢满出来的知识，我们几乎沉迷不拔，名之为「神秘的知识」。在这个秩序，作为展示自身给这个世界看，有的就是这个性的行动。跟我的公式：性的行动不存在，恰恰背道而驰。

It is altogether superfluous to pretend to be referring to the Freudian position in any way whatsoever, if one does not take literally the following. At the basis of everything that (13) has been contributed, up to the present, my God, in terms of satisfaction, knowledge … (I am saying, knowledge. I pinpointed it as mystical in order to distinguish it from that has been born in our day in the form of science)…of everything that belongs to knowledge, there is nothing, at its source, except the sexual act.

假如我们将以下的话实质看待，那假惺惺提到佛洛伊德的立场，纯属多馀。迄今，我们所提出的一切，我的天，都是以满足名义得到知识、、、（我所说的知识，我强调为神秘的知识，以便区别它跟我们的时代以科学之名，得到的知识。）属於知识的一切，在其根源处，除了性的行动外，没有别的。

To read, in Freud, that there are, in the psyche, desexualised functions, means – in Freud – that one must seek sex at their origin. This does not mean that there is what is called in one or other place, for political needs, this famous “non-conflictual sphere”, for example, an ego that is more or less strong, more less autonomous, that can have a more or less aseptic apprehension of reality.

从佛洛伊德那里阅读到，在心理的层面，有些功用的排除性的性质。那意味着，在佛洛伊德那里，我们必须从它们的起源寻找性。这並不意味着，在某个地方，有所谓的这个著名的「非冲突的领域」，可供政治的需求。例如，自我是是否强烈，是否自主，能够有助於客观地理解当时的现实。

To say that there are relations to the truth – I am saying: the truth – that do not involve the sexual act, is properly speaking not true, there are none such.

当我说这里跟真理有些关系，我是说：真理若是没有牵涉到性的行动，适当来说，就是不真实。根本就没有跟性无牵扯的真理。

I apologise for these formulae, whose cutting edge, I suggest, may perhaps be felt in too lively a manner.

我很抱歉提出这些公式，它的尖锐的意涵，我猜想，很可能会引发过分誇张的联想。

But I made this observation to myself. First of all, that all of this is implied in everything that I have ever stated, in so far as I know what I am saying. But also this remark: that the fact that I know what I am saying is not enough! That is not enough for you to recognise it there. Because, basically, the only sanction of the fact that I know what I am saying, is what I do not say! This is not a fate proper to me. It is the fate of all of those who know what they are saying.

但是我自己做过这样的观察。首先，所有这些意涵都暗含在我曾经陈述的一切内容里，所以我知道我在说些什麽。但是还是请注意这句话：光是我知道我在说些什麽，是不足够的！要让你们能够接受，光是这样还不够。因为基本上，我知道我正在说些什麽的唯一认可，是我没有说出来的东西！这不仅是我本人的无可奈何。它也是许多知道他们正在说些什麽的人，所面临的无可奈何。

This is what makes communication very difficult. Either one knows what one is saying, or one says it.

这就是为什麽沟通会变得困难。我们要不就是知道我们正在说些什麽，要不就是我们将它说出来。

But, in many cases, we must consider that it is pointless, because no one notices that the core of what you have to get across is precisely what you never say! This is what the others say and what continues to make noise and, still more, involves certain effects. This is what forces us, from time to time, and even more often that our turn, to do a good sweeping out. Once one is engaged on this path one has no reason to finish. There was, formerly, someone called Hercules who, it appears, finished his work in the stables of someone call Augias. It is the only case that I know of stables being cleaned up, at least when it is a certain domain that is at stake!

但是在许多情况，我们必须考虑到，这是没有意义的，因为没有人会注意到，你必须要传达的核心内容，确实是你意在言外的东西！这就是其他人所说的，闲言闲语喋喋不休，会造成某些的影响。这就是为什麽我们有时候，不得不反复再三地出面澄清一下。一但我们步上这条途径，我们就没有理由不一路走到底。以前，有某个人名叫赫丘勒斯，他似乎完成他在马厩清理马粪的工作。这是唯一的例子，我知道马厩被清理乾净。至少，当时岌岌可危的就是那个领域。

There is only a single domain, it seems – and I am not sure about it – which has no relation with the sexual act in so far as it concerns the truth: it is mathematics, at its point of confluence with logic. But I believe that this is what allowed Russell to say that one never knows whether what one is putting forward is true. I am not saying, truly true! Quite simply, true.

似乎只有这麽一个领域，我不是很确定，它跟性的行动没有关系，因为它关心的是真理：它像数学一样，处於跟逻辑的汇合点。但是我相信，这就是为什麽罗素能够说，我们从来不知道，是否我们所提出的是真实。我没有说是绝对的真实！我只是单纯地说，是真实。

In fact, it is true, starting from a definitional position of the truth. If such and such of some axioms are true, then a system develops, which one can judge to be consistent or not.

事实上，这确实是从真理的定义的立场开始。假如某某公理是真实，那麽根据它们发展出来的系统，我们能够判断是否是前后一致。

What is the relation of this with what I have just said, namely, with the truth, in so far as it requires the presence, the putting into question as truth of the sexual act?

这跟我刚刚所说的，有什麽关系？换句话说，跟真理有什麽关系？作为性的行动的真理，当它受到置疑时，它要求现场的证明。

(14) Well then, even after having said that, I am not sure, all the same, that this marvellous, this sublime modern deployment of mathematical logic, or of logical mathematics, is altogether without a relation with the hesitation about whether there is or not a sexual act.

（第十四）即使说完这段话后，我依旧还不确定，这个神奇，这个崇高的现代的运用数学的逻辑，跟性的行动是否存在，我犹豫不定，完全没有关系？

It is enough for me to hear the groans of someone like Cantor. Because it is in the form of a groan that at given moment of his life he states that people do not know that the great difficulty, the great risk of mathematics, is that it is a place of freedom. We know that Cantor paid very dearly for this freedom!

就我而言，我只要听到像康特这样的人发出哀鸣，我就满意了。因为以这种哀鸣的方式，在他生命的某个时刻，他陈述说，人们不了解数学会牵涉到什样的困难，或怎样的危险，因为那是一个自由的空间。我们知道，康特为了这个自由，付出多麽大的代价！

So that, the formula that the true concerns the real, in so far as we are engaged in it by the sexual act, by this sexual act about which I am advancing, first of all, that one is not too sure that it exists – even though it is the only thing that interests truth -( appears to me the most correct formula, at the point that we are getting to in it.

「真理跟真实界有关」这个公式，我们以性的行为来探讨它，以我正在提出的这个性的行动。首先，我们不要太武断说它确实存在，即使它是唯一让真理感到興趣的部分（我觉得，这是最正确的公式，在我们正在从事它的这个时刻）。

The symptom, then, any symptom, is knotted together at this locus of the holed One. And this is why it always involves, however astonishing this may appear to us, its aspect of satisfaction. I am saying, for the symptom.

因此，病癥，任何病癥，就在生命主体作为空洞的「一」的这个轨迹，被团结在一起。这就是为什麽，就病癥而言，它总是会牵涉到它令人满足的一面，无论我们会多麽大吃一惊。

Sexual truth is exigent and it is better to satisfy it a little bit more than not enough.

性的真理是迫切性的，我们最好无论怎麽满足它，也不过份。

From the point of view of satisfaction, we can conceive that a symptom, in this respect, may be more satisfying than reading a detective story.

从满足的观点而言，我们能够感受到，在这一方面，病癥比阅读侦探小说，还要更引人入胜。

There is a greater relation between a symptom and the sexual act, than between the truth and the fundamental “I am not thinning”, with which I reminded you at the beginning of these reflections, man alienates his “I am not”, which is not easy to tolerate. Compared to which, our earlier alibi of “to be rejected”, even though it is not all that agreeable in itself, may appear more tolerable.

在病癥跟性的行动之间，还有一层更大的关系，远胜过真理跟基本的「我没有比较廋」之间的关系。我一开始时，就使用后者来提醒你们有关这些思想的反省，人疏离他的「我並没有实存」，因为要忍受这个事实並不容易。跟这个疏离比较起来，我们早先「应该被拒绝」的藉口，看起来就比较能让人忍受，即使它的本身也是令人不太好受。

So then? We are finished for the moment with the One. I had to indicate this. Let us go to the Other, as the locus where the signifier takes place. Because I did not tell you up till now that the signifier was there, since the signifier only exists as a repetition. Because it is what brings about the thing that is at stake as true.

那麽要怎麽办？我们目前已经探讨完生命主体的这个「一」。我必须指示出来，让我们继续探讨「大它者」，作为意符发生的轨迹。因为直到现在，我並没有告诉你们，意符在那里，因为意符存在仅是作为一个重复，因为意符所导致的部分，要作为真实，是岌岌可危的。

雄伯译
springherohsiung@gmail.com