Logic of Phantasy 98 Jacques Lacan

Logic of Phantasy 98
Jacques Lacan
雅克 拉康

Lacan Seminar 14:
The Logic of Fantasy 21
幻见的逻辑

Seminar 21: Wednesday, May 31, 1967

This is not the whole story, once we know that the unconscious is the discourse of the Other. From that moment on, it is clear that everything that brings into play the order of sexuality in the unconscious, only penetrates into it around the putting in question of: is the sexual act possible? Is there this knot, definable as an act, in which the subject grounds himself as sexed, that is, as male or female, being in itself, or, if not, proceeding in this act to something which can – even if only at its term – culminate at the pure essence of male or female? I mean, at the disentangling, at the distribution, in a polar form of what is
male and what is female, precisely in the conjunction that unites them in something – whose term I am not
introducing here, at this hour, nor for the first time – in something that I named as jouissance. I mean introduced a long time ago and, specifically, in my seminar on Ethics.

一但我们知道，無意识就是大它者的真理論述，整个故事就没完没了。從那时開始，显而易见的，每一样东西都运作於無意识的性行为的秩序上，结果是自始自终就环绕着这个问题：性的行动是可能的吗？这个被定义为行动的环结，生命主体以自己为基础作为性化的实存，也就是男性或女性的生命实存。要不然就是，以这个性的行动，继续到某件以男性或女性的纯净本质达到高潮，即使是在它的期限之内。我的意思是，在鬆開时，在分散时，以所谓男性及所谓女性的两极，确实就是在联合他们的某物的连繫，它的術语，我在此刻並不是第一次介绍，这个某物就是我称之为「欢爽」。我是指不久以前，我在讨论精神分析的伦理学时，明确介绍的。

It is in effect required that this term jouissance should be put forward, and properly so, as distinct from pleasure, as constituting its beyond.

事实上，「欢爽」这个術语应该理所当然地被提出，作为跟一般的欢乐有所不同，因为它具有超越欢乐的本身。

What indicates it to us, in psychoanalytic theory, is a series of converging terms, in the first rank of which is libido, which represents a certain articulation of it. And we must point out – at the end of these talks this year – point out how its use can be so slippery as not to sustain, but make slip away, the essential articulations that we are going to try to introduce today.

在精神分析理论，我们所得到的指示是一连串的汇集的術语。其中第一个层次就是力比多，它代表生命力的某种表达。我们必须指出，在今年演讲结束时，我们必须指出，它的用途是多麽溜滑不定，無法维持我们今天所要介绍的这个基本的表达，而任其溜走。

Jouissance, namely, this something that has a certain relation to the subject, as this confrontation with the hole left in a certain questionable register of act, that of the sexual act. This subject is suspended by a series of modes or states of dissatisfaction. This is what, just by itself, justifies the introduction of the term jouissance, which, moreover, is what, just by itself, justifies the introduction of the term jouissance, which, moreover, is what at every instant, and specifically in the symptom, is proposed to us as being indistinguishable from this register of satisfaction, since at every moment the problem for us is to know how a knot, which is only sustained by discontent and suffering, is precisely that through which there is manifested the agency of suspended satisfaction, the one, properly speaking, to which the subject keeps in so far as he tends towards this satisfaction.

「欢爽」，换句话说，它跟生命主体有某种的关系，当它面临行动的可疑铭记，性的行动的铭记，所留下的这个空洞。这个生命主体，被一连串总是無法满足的模式或状态所悬置。这就是为什麽，我们很有理由介绍「欢爽」这个術语的本身。在每一瞬间，特别是在病癥，欢爽被提出当着跟这个满足的铭记，密不可分辨。在每一个时刻，我们的问题就是要知道，仅是由不满足及痛苦所维持的一个环结，确实就是被悬置的满足的代理者的展现。适当地说，当生命主体倾向於这个满足时，他会坚守这个环结。

Here the law of the pleasure principle, namely, of least tension, only indicates the necessity of detours from the path by which the subject is sustained along the path of his search – search for jouissance – but does not give us its end, which is this proper end, an end nevertheless entirely masked for him in its final form, in as much as one can also say that its completion, its completion is so questionable, that one can just as well start from this foundation that there is no sexual act, just as much as the fact that it is only the sexual act which motivates this whole articulation.

在此，快乐原理的法则，换句话说，最少量的激情，只是指示着迂迴前进的必要，绕过生命主体被维持的途径，沿着他的追寻的这条途径，追寻「欢爽」的途径。但是它並没有给予我们有关它的目标，这个适当的目标的最终形式，是他自己都被蒙蔽不见的一个目标。我们也能够说，这个目标的完成，它的完成是如此的受到置疑。我们很有理由從这个基础開始说，性的行动並不存在，虽然事实上只有性的行动，才能引发整个表达的动机。

This is why I wanted to bring in the reference – which everyone knows I have used for a long time – the reference to Hegel, in as much as this process -this process of the dialectic of different levels of the certainty of oneself, of the Phenomenology of the Spirit, as he said – is suspended on a movement which he calls “dialectical” (and which undoubtedly, in his perspective, can be held to be only dialectical) of a relation that he articulates from the presence of this consciousness, in so far as its truth, its truth escapes it as regards what constitutes the operation of the relation of a self-consciousness to another self-consciousness in the relation of intersubjectivity.

这就是为什麽我要带进这个指称，（大家都知道我曾经使用这个指称很久一段时间），这个黑格爾的指称，这个对於自我的确定性的不同层次的辨证法过程。他所说的「精神现象学」，被悬置在他所称为的「辨证法」的行动，（無可置疑的，以他的观点而言，只有靠着辨证法才能维持。）他從这个意识的存在，表达彼此关系的辨证法。关於一个自我意识跟另外一个自我意识，在互为主体性的关系，组成运作的内涵，它的真理却是意识所無法掌握。

Now it is clear, it has been proved for a long time – if only by the revelation of this social gap, in so far as it does not allows us to assimilate to a confrontation of one consciousness to another consciousness, what is presented as a struggle, specifically, (4) of the master and the slave – it is not even for us to criticise what is left open … what is left open by the Hegelian development. This has been done by others and specifically by one other, by Marx, to name him, and keeps the question of its outcome and of its modes in suspense.

现在显而易见的，它长久以来己经被证明，只有憑藉这个社会的差距的显示，所表现的鬥争，明确地说，就是主人与奴隶的鬥争，这是黑格爾思想发展所展開的。但是我们無法憑藉它来接纳一个自我意识跟另外一个自我意识的衝突，所以我们甚至没有办法来批判所被展開的内涵。有别的哲学家曾经这样做过，明确地说，就是另外一位哲学家，名字叫马克思。但是它的结果及它的模式的问题，还是悬而未决。

The way in which Freud comes and takes things up at a point that is only analogical to the Hegelian position, is inscribed, is already sufficiently inscribed in this term, in this term of jouissance, in so far as Hegel introduced it.

类似黑格爾的立场，佛洛伊德適逢其会，前来探讨这些问题。他探讨的方式被铭记，已经充分地被铭记在这个術语，「欢爽」这个術语，如同黑格爾所介绍的。

The starting point, he tells us, is in the fight to the death between the master and the slave. After which there is established the fact that the one who had not been willing to risk, risk the stake of death, falls into a state of dependency with respect to the other, which for all that is not without containing the whole future of the dialectic in question.

他告诉我们说，開端点就是主人与奴隶之间的生死鬥争。然后这个事实才被建立，不愿意冒险，不愿意冒着死亡危险的人，会陷入对於对方的依赖。儘管这样，它己经涵盖到，这个受到置疑的辨证法未来的发展。

The term jouissance comes into it. Jouissance, after the end of this fight to the death, of pure prestige, we are told, is going to be the privilege of the master, and for the slave the path then traced out will be that of work.

「欢爽」这个術语開始加入这个辨证法。我们听说，男女之间经过这番生死鬥争，及纯粹尊嚴的鬥争後，「欢爽」将会成为主人的特权。而对於奴隶而言，被追踪出来的途径将是工作的途径。

Let us look at things more closely and at this jouissance that is at stake. Let us see in Hegel’s text … (that, after all, I cannot produce here and still less with the shortening that we are constrained by today) … what the master enjoys?

让我们更仔细地观看一下，岌岌可危的这个「欢爽」。让我们從黑格爾的文本里看出，（我在此無法唸出整个原文，特别是今天我们的时间被缩减。）主人享受到些什麽？

The matter is very adequately seen in Hegel. The relation established by the articulation of the work of the slave means that if, perhaps, the master enjoys, it is not at all absolutely. At the limit and to force things a little, which is to our cost as you are going to see, we might say that he enjoys only his leisure. Which means, the disposition of his body.

在黑格爾的文本，主人是堂而皇之地被看见。奴隶的工作的表达所建立的关系意味着，主人所享受到的，其实没有那麽绝对。让我们勉强将它发挥的极限，勉为其难地说，因为後来你们会看出，那其实是不够周延的说法：主人只享受到他的悠闲。言下之意，他享受到对自己身体的支配权。

In fact this is very far from being the case. We will indicate it again later, but let us admit that from everything that he has to enjoy as things, he is separated by the one who is charged to put them at his mercy, namely, the slave, of whom one can then say – and I do not have to defend it, I mean this crucial point, since already in Hegel it is sufficiently indicated – that for the slave there is already a certain jouissance of the thing, in so far as he not only brings it to the master, but he has to transform it in order to make it acceptable to him.

事实上，情况根本就不是这样。我们以後将会再一次指出来，但是让我们承认，從主人所必须享受作为物的一切东西，他被本来应该是替他服务的人所隔离，换句话说，被奴隶所隔离。我们可以这样说，我也不必替它辩護，我的意思，这个重点，在黑格爾的文本里，已经有充分的指示。对於奴隶而言，物的本身已经具有某种的「欢爽」。他不但将这个欢爽带给主人，而且他必须先将欢爽改头换面一下，这样它才能够被主人所接受。

雄伯译
springherohsiung@gmail.com