Logic of Phantasy 101 Jacques Lacan

Logic of Phantasy 101
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

Now the introduction that I already gave of the function of alienation – in so far as it is consistent with the genesis of the subject as determined by the vehicle of significance – allows us to say that as regards what interests us and is first posited – namely, that there is no jouissance except that of the body – the fact is that the effect of the introduction of the subject, himself an effect of significance, is properly to put the body and jouissance into this relation that I defined by the function of alienation.

现在我已经给予疏离功用的介绍，因它跟生命主体的開始，就被意义的工具所决定。因此我们能够说，关於我们感到興趣，以及首先被提出的，换句话说，没有生命的欢爽存在，除了身体的欢爽。实际上，对於生命主体的介绍的影响，将他自己作为意符的影响，适当地说，就是将身体跟欢爽摆进我根据疏离的功用，所定义的关系。

I mean that, as I have just articulated for half an hour before you, the subject, in so far as he is grounded in this mark of the body which privileges him, which ensures that it is the mark, the subjective mark, which henceforth dominates everything that is going to be involved for this body, that it will go here and then there and not elsewhere, and that it is free or not to do so. Here no doubt is what distinguishes the master, because the master is a subject.

我的意思是，我刚刚在你们面前，表达了这个生命主体半个小时，因为他的基础是身体给他特权的这个记号，确定这个记号，这个生命主体的记号，從此支配着对於这个身体所牵涉到的一切。一切都在身体的各处运作，而不是别的地方，它可自由运作或是不运作。在此，無可置疑的，是彰显主人的地方，因为主人是一个生命的主体。

Jouissance is, in this first foundation of the subjectification of the body, what falls into dependency on this
subjectification, and, in a word, is effaced. At the origin, the (9) position of the master – and this is what Hegel glimpses – is precisely a renunciation of jouissance, the possibility of engaging everything on this disposition or not of the body. And not only of his own, but also that of the Other.

欢爽是身体作为生命主体化的第一个基础，然後開始依靠这个主体化的意符，一言以蔽之，欢爽本身被抹除。在起源的地方，主人的立场，确实是抛棄了欢爽，（这是黑格爾所瞥见的），这样它才能够运作每一件事情，是否是根据身体的情况。不但是他自己的身体的情况，也是大它者的身体的情况。

The Other is the set of bodies from the moment that the operation of social struggle simply introduces the fact that the relations of bodies are henceforth dominated by this something which, moreover, is called the law. A law that one can say is linked to the advent of the master, but indeed only if one understands it as the advent of the absolute master. Namely, the sanction of death as having become legal.

大它者就是这些身体的综合体，從社会鬥争的运作介绍这个事实開始，身体的关系就被这个被称之为法则的东西所支配。我们所能说的法则，跟主人的来临息息相关，但是只有当我们了解它，当着是绝对主人的来临。换句话说，它有合法的权力批准死亡的来临。
。
This, then, allows us to glimpse that if the introduction of the subject as an effect of the signifier, lies in this separation of the body and jouissance, in the division put between the terms which only subsist from on another, it is here, for us, that the question ought to be posed, the question of knowing how jouissance can be handled starting from the subject.

因此，这让我们瞥见，假如生命主体的介绍，作为意符的影响，是在於身体跟欢爽的隔离，在於这些術语之间的分裂，就我们而言，这个问题应该被提出。我们必须要知道，欢爽如何能够從生命主体身上開始处理。

Well then, the answer, the answer is given through what analysis discovers as an approximation of this relation to jouissance. no doubt, in the field of the sexual act, what it discovers, is the introduction of what I called jouissance-value, namely, the cancellation of the jouissance most immediately involved as such in sexual union; what it calls castration.

嗯，答案被给予，透过精神分析学所发现的，要接近跟欢爽的关系。無可置疑的，在性爱演出的场域，精神分析学所发现的是，我所谓「欢爽价值」的介绍，换句话说，在性爱的结合中，马上会牵涉到欢爽的被取消，这就是所谓的「阉割」。

This does not solve anything. Of course, it explains to us how it happens that the simplest and the clearest legal form of the sexual act – in so far as it is instituted in a regular formation which is called marriage – was first of all, at the beginning, only the privilege of the master. Not simply, of course, of the master qua opposed to the slave, but, as you know, if you know a bit of history and specifically Roman history, even opposed to the pleb. Not everyone who wants it has access to the institution of marriage, only the master.

这並没有解决任何事情。当然，它对我们解释了，性爱的演出最简单及最清楚的合法形式是如何产生的。它開始於所谓结婚这个社会的習俗。首先，在刚開始，那只是主人的特权。当然，不仅是作为跟奴隶相反意义的主人，而且，你们知道，假如你们稍微知道一下歷史，明确地说，就是羅马的歷史，主人的意义是跟一般平民相反。並不是每一位想要结婚的人，都被容许得到结婚的许可。只有主人才有这个权利。

But, moreover, as everyone knows – everyone knows, good God, through experience, what this marriage, which has since been put within everyone’s reach, still carries with it in terms of heartbreak – everyone knows that it does not work automatically!

而且，透过精神分析经验，大家都知道，自從那时，婚姻虽然是每个人可能获得的机会，它依舊有令人伤心欲碎的一面。大家都知道，婚姻的机器並不是自动会运作顺畅。

And if you open Livy, you will see that there is an epoch, not all that late in the Republic, when the ladies, the Roman ladies, who are really marked by the true connubium, poisoned throughout a whole generation – with a breadth and a perseverance which did not fail to leave some traces in the memory and that Livy wrote down – poisoned their husbands. This was not without reason. It must be believed that the institution of marriage, when it functions at the level of true masters, must bring with it some inconveniences, which are probably not uniquely linked to jouissance, since it is rather the accentuated character of the hole put at this level – namely, from the fact that jouissance has nothing to do with conjugal choice – that these little incidents result.

假如你们阅读史学家李畢的记载，你们会看到，有一个时代，羅马共和国的中葉以后，羅马被标示为已婚的女士，整整一代，充斥着毒殺的记录。毒殺丈夫的记录，持续之久，普遍之廣，让人触目惊心，李畢将它们记载下来。这並不是毫無理由的。我们相信，婚姻制度运作在真正主人的层次时，它一定带来诸多不便。这些不方便可能不完全是跟「欢爽」的关系，相反的，这是空洞的被强调的特性被摆置在这个层次。换句话说，婚姻的选择时，丝毫没有考虑到「欢爽」的因素，这些小意外，造成的结果。

When we, for our part, speak about the sexual act at the level that it interests us, us (10) analysts, it is precisely in so far as jouissance is in question. As I reminded you the last time, God did not disdain keeping an eye on it. It is enough for the woman to enter into the game of being this object that the biblical myth designates so well for us, of being this phallic object, for the man to be fulfilled. Which means, exactly, to be completely swindled, namely, encountering only his corporal complement.

就我们而言，当我们谈论到我们，我们精神分析师感到興趣的这个层次，性爱的演出时，确实我们所置疑的，就是生命的欢爽的问题。如同我上一次提醒你们，对於这个问题，上帝並没有置之不理。女人进入成为客体的遊戏场，聖经的神话跟我们指明得很清楚，女人进入成为这个陽具客体的遊戏场，是为了让男人得到满足。这确实意味着，为了要被男人完全诱骗，换句话说，女人只是邂逅到男人肉体的互补。

The discovery of analysis is precisely to notice that it is uniquely in the measure that man is not swindled to the point of only discovering his own flesh – there is nothing astonishing that, from then on, there should only be one flesh, since it is his own – it is precisely in the measure that this swindling operation does not take place, namely, where castration takes place, that there is, yes or no, a chance that there may be a sexual act.

这个精神分析学的发现，确实是要注意到，独特的地方是，男人並没有被诱骗到只是发现他自己的肉体的满足。從那时候開始，他醒悟到，肉体应该只有一个，这是没有什麽好大惊小怪的。确实就是在这个程度，这个诱骗的功用並没有发生。换句话说，当阉割发生时，有一个机会，性爱的演出可能发生，信不信由你们。

But then ! What is meant by what is involved in jouissance? Since the characteristic of a sexual act that is
grounded, is supposed to be precisely the fact of this lack of jouissance, somewhere.

然後！生命的欢爽所牵涉的内涵是什麽意思？既然以此作为基础的性爱的特性，被认为由於是，在某个地方，生命的欢爽的欠缺。

This interrogation about what is involved in jouissance as a third function, is precisely what is given to us in a different approach, an approach which is called – exactly the inverse of this step, of this breakthrough, which is made in the sense of the sexual act – which is called … and precisely, and uniquely because it is in an in inverse sense, concerning a certain progression, logical progression – which is called, because of that, regression.

对於生命的欢爽作为第三个功用所牵涉的内涵，我们的置疑确实是以一个截然不同的方式得来。这个方式被称之为「倒退」。倒退确实是这个步骤的翻转，这个性爱的演出所形成的突破的翻转，因为它具有翻转的意义，关於某些的进展，逻辑的进展，因为这样，它独特地被称之为「倒退」。

And it is here that our algorithm – that our algorithm in so far as it confronts the small o with the One, or towards the inside as I have already drawn it, namely, small o being reduced to the One, giving, here (1), the difference One minus o, which is at the same time o-squared. There is also another way to treat the question. It is the one suggested to us by the function of the Other, namely, that this One here (2), comes to be inscribed here at o, that it the small o, here – without being reduced, namely, leaving between it and the capital O the large interval of the One – that is in question.

就在这里，我们的演算法，碰触到这个小客体跟这个生命主体的「一」，它们朝向内在，如同我已经描绘出来。换句话说，小客体被化简成为这个生命主体的「一」。在此，这个不同的「一减零」，同时也等於是「零的平方」。还有另外一种方式来处理这个问题。那就是由大它者的功用，换句话说，这个生命主体的「一」，渐渐被铭记在「零」的位置，这是小客体在还没有被化简成为生命主体的「一」时，将这个生命主体的「一」的中间间隔，留置在零跟大写字母O所代表的大它者之间。这就是受到置疑的问题所在。

You cannot but see that this privileged fact, that the One over o is precisely equal to One plus o and that this is what gives its value to this algorithm. It is precisely through this that we are given the locus, the topology of what is involved in jouissance.

你们一定会看出，这个特权的事实，生命主体的「一」居于「零」之上，确实是相等於是「一加零」。那就是这个演算法被给予它的价值的原因。确实是透过这样，我们被给予这个轨迹，这个生命的欢爽所牵涉到的拓樸地形学。

雄伯译
32hsiung@pchome.com.tw