Lacan Seminar 14: The Logic of Fantasy 19

Logic of Phantasy 90
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

At the origin, one does not know where it comes from. It is nothing, as I told you the last time, but this stroke which is also a cut, starting from which the truth can be born.

在起源处，我们不知道它来自哪里。我上一次曾经告诉过你们，它仅仅就是这个被切割时的一劃。真理的诞生可能就是从那里开始。

The Other is the reservoir of material for the act.

大它者是行动的材料的储藏所。

Material accumulates, very probably, because of the fact that the act is impossible.

材料会累积，这是很可能的，因为行动无法进入不可能界。

When I say that, I am not saying that it does not exist. It is not enough to say it. Since the impossible is the real, quite simply. The pure real. The definition of the possible always requiring a first symbolisation.

当我这样说时，我並不是说行动不存在。这样说是不够周详，因为不可能界就是真实界，很简单，那是纯粹的真实界。不可能界的定义总是要求先给予符号象征。

If you exclude this symbolisation, this formula will appear much more natural to you: the impossible is the real.

假如你将这个符号象征排除，你会觉得这个公式比较自然：不可能界就是真实界。

(15) It is a fact that the possibility of the sexual act has not been proved in any formal system. As you see, I am insisting, huh? am coming back to it!

（第十五）性的行动的可能性，还没有被任何正式的系统所证明，这是事实。你们看到，我一直在坚持，我会回到这一点！

What proves that one cannot prove it? Now that we know very well that non-computability, non-decidability do not in any way imply irrationality, that people define, that people circumscribe perfectly well, that whole volumes are written on this domain of the status of the non-decidability and that one can perfectly well define it logically.

什麽东西证明，我们无法证明它？既然我们知道得很清楚，无法用电脑分析，无法明确决定，丝毫並不意味着，人们定义的非理性。人们定义得很清楚，整个内容被书写在无法明确决定的地位的领域，我们能够很合乎逻辑地定义得很清楚。

At this point, then, what is it? What is this Other, the big one, there, with a capital O? What is its substance? Huh?

那麽，在这个时候，它是什麽？这个大它者是什麽？这个以大写字母O代表的大它者是什麽？什麽是它的具体资质？

I allowed myself to say – for in truth, even though in truth, you must believe that I allow myself to say it less and less, because one no longer hears, anyway, I no longer hear it no longer comes to my ears – I allowed myself to say, for a time, that I camouflaged under this locus of the Other, what is called agreeably and, after all, why not, the spirit. The trouble is that it is false.

我容许我自己说它，因为在真理当中，即使在真理当中，你都必须相信，我容许自己越来越少说它，因为我们不再听见，无论如何，我不再听见它传到我的耳朵。有一阵子，我容许我自己说，我伪装在大它者的这个轨迹之下，以所谓的灵魂的名分，这样比较舒适，畢竟，有何不可呢？问题是，灵魂是虚假的。

The Other, when all is said and done, and if you have not already guessed it, the Other here, as it is written, is the body!

大它者，就是身体。当一切都说都做了，假如你尚没有猜测到，这里所书写的大它者，就是身体。

Why would one call something like a volume or an object, in so far as it is subject to the laws of movement, in general, like that, a body? Why should one speak about falling bodies? What a curious extension of the word “body”! What relation is there between a little ball which falls from the tower of Pisa and the body which is ours, if not that it is starting from the fact that it is first of all the body, our presence as animal body which is the first locus in which to put inscriptions, the first signifier, as everything is there to suggest to us in our experience; except, of course, that things always impassion us. When one speaks about a wound, one adds narcissistic and one thinks right away that this ought to annoy the subject, who naturally is an idiot! Nobody imagines that what is interesting in a pound, is the scar.

我们为什麽称呼某件东西为体积或客体呢？只因为它隶属於动作的法则，通常，它就像是我们的身体一样。为什麽我们会谈到物体的掉落呢？那是「身体」这个字词耐人寻味地延伸使用。一个跟从比萨斜塔掉落的小球，跟我们的身体有什麽关系呢？难道不就是起源於这个事实，首先是我们的身体，我们存在作为动物的身体？我们将它当着第一个轨迹，铭记第一个意符。每一样存在那里的东西，都被视为是我们的经验，当然除了事情总是令我们激动。当我们谈论到受伤，我们会自恋地联想，我们马上会认为，生命的主体应该感到懊恼，好似他当然是个白痴般！没有人想像，被切割的那一磅肉，就是瘡疤。

The reading of the Bible could be there to remind us, with roses put at the bottom of the rushes where Jacob’s flocks are going to graze, that different devices to impose a mark on the body do not date from yesterday and are quite radical. That if one does not start from the idea that the hysterical symptom, under its simplest form, that of a “ragade” does not have to be considered as a mystery, but as the very principle of any signifying possibility. You do not have to rack your brains. The fact that the body is made to inscribe something that is called the work would avoid a lot of worries for everyone and the resifting of a lot of stupidities. The body is made to be marked. It has always been done. And the first beginnings of the gesture of love, is always to outline more or less this gesture a little bit.

阅读聖经有时会提醒我们，约伯的牛羊将去吃草的激湍底端，有玫瑰花被摆放在那里。我们人在身体铭记的不同的策略，並不是起源於昨天，而是渊源流长。歇斯底里的病癥，有一个简单的形式，一个「勃然大怒」的病癥，並不需要将它当着是神秘，而是要当着是可能意符化的原理。你们不需要因此绞尽脑筋来理解。身体的存在就是要铭记所谓的工作的东西，这个事实可以替每一个人减少许多的焦虑，甩落许多无谓的愚蠢想法。身体的存在就是要被铭记。它总是已经被铭记。那是爱情的姿态的最早的开端，总是有人会以这个姿态描绘轮廓。

There you are. This having been said, what is the first effect, that most radical effect of (16) this irruption of the One (in so far as it represents the sexual act), at the level of the body.

问题就在这里。说完这些后，它第一个影响是什麽？这个生命主体的「一」，处於身体的层次，作为性的行动的代表，进入世界最激烈的影响是什麽？

Well then, this is what gives us our advantage over a certain number of dialogued speculations about the relation of the One and the many. We, for our part know that it is not as dialectical as all that. When this One irrupts into the field of the Other, namely, at the level of the body, the body breaks into fragments.

这就是为什麽我们被给予这个优势，对於某些的对话的推想，有关生命主体的这个「一」跟众多的「一」的关系。就我们而言，我们知道，这个优势並不是那麽的顺理成章。当生命主体的这个「一」突然闯入大它者的领域，换句话说，在身体的层次，身体崩塌成为碎片。

The fragmented body; this is what our experience shows us to exist at subjective origins. The child dreams of dismemberment! He breaks the beautiful unity of the empire of the maternal body. And what he experiences as a threat, is to be torn apart by her.

这个碎片的身体，这就是我们精神分析的经验告诉我们，它们存在於主体的起源处。小孩梦想到被肢解成碎片！他将母亲的身体的帝国的美丽的一致性崩解。他所经验到的是一种威脅，他会母亲撕裂成碎片。

It is not enough to discover these things and to explain them by a little mechanics, a little ball game: aggression is reflected, reflects back, comes back, starts again! What began it? Before this, it could well be useful to put in suspense the function of this fragmented body. Namely, the only angle from which it has interested us in fact, namely, its relation to what may be involved in truth, in so far as it is itself suspended on aletheia and on Verborginheit, on the hidden character of the sexual act.

光是发现这些事情，然后用一些机械结构理论，或一些球戏理论来解释它们，这样是不足够的。攻击性被反映出来，被反弹回来，会从头一再开始！是什麽使它开始？在讲这个之前，我们最好先将碎片化的身体的功用悬置一旁。换句话说，从我们感到興趣的唯一的角度，也就是说，从它跟真理所牵涉到的层次的关系，因为它本身被悬置在「真理」及「生命的遮蔽处」，在性的行动被隐藏的特性。

Starting from there, of course, the notion of Eros, in the form that I recently railed against as being the force which is supposed to unite by an irresistible attraction all the cells and the organs that our sack of skin gathers together: a conception that is at least mystical, because they do not put up the least resistance to being extracted from it and the rest do not carry on too badly! It is obviously a compensatory fantasy of the terrors linked to this Orphic phantasy that I have just described for you.

当然，从那里開始，从性爱的观念，以我最近嚴厲批评为这个力量，这个力量被认为用无可抗拒的吸引力，联合所有的细胞及器官，这样我们全身的皮囊才聚合得起来。这至少是一个神秘的观念，因为他们完全没有从事抗拒，被从那里被抽离出来，而其馀的部分进行得也还不赖。显而易见的，这是一个当代的暴力的幻见，跟我刚刚跟你们描述过的奥菲斯的幻见有关连。

雄伯译
32hsiung@pchome.com.tw