Logic of Phantasy 107 Jacques Lacan

Logic of Phantasy 107
Jacques Lacan
雅克 拉康

Lacan Seminar 14:
The Logic of Fantasy 22
幻见的逻辑

Seminar 22: Wednesday, June 7, 1967

So then, I do not know what to do. I do not know what to do. I will have to put is … I do not know. There ought to be machines where you can project, like that, objects and open it page by page but … good, anyway, you have to see this! It is called Le livre sans titre and it is intended to … there are at least twenty five drawings, anyway, or about twenty, which show thee ravages （Lacan says these last words interrupting them with a laugh) brought on a misfortunate … on any misfortunate young man, of course, you know what a bad reputation masturbation had at the beginning of the last century, the ravages and the horrors, anyway that it produced! And all of that with drawings! and colours!

所以，我不知道该怎麽办？我不知道该怎麽办？我必须要说出的是、、、我不知道。应该会有一些机器，你能够像那样投射东西，然後一页一页地打開，但是你们必须明白这一点！它被称为「手淫：恐怖的历史」。但是它的用意是、、、無論如何，里面至少有二十五张图，显示这些蹂躏会带来不幸，（拉康说後面几个字时，咯咯笑起来。）当然是带给年轻人不幸，你们知道，在上个世纪的開始，手淫的名声多麽不好。無論如何，它会產生蹂躏跟恐怖！你们瞧那些画图！那些颜色！

Anyway （laughter), to see this misfortunate young man … the misfortunate young man vomiting blood! Because this is one of the things that are the consequences .. in any case, it is … something sublime!

無論如何，（笑声），看到这个不幸的年轻人、、、这个不幸的年轻人吐血！因为手淫会有诸如其類的後果、、、無論如何、、、它让人肃然生畏！

I apologise. This has nothing to do with my discourse )laughter) absolutely nothing to (10) do with it! This is going to cost me an awful lot! It is one of the reasons, also, why I did not want to separate myself from it! （laughter)

我很抱歉。这跟我的真理論述根本没有关系。（笑声）绝对没有关系！谈論这个问题，我会身败名裂！这也就是为什麽我想要将我自己，跟它劃清界限。（笑声）。

Yes! It is of a beauty that surpasses everything, and if there exist … machines with which one can project, even if the thing is not transparent … I would like to show you that … it is … it is … I never saw anything like it! Good, anyway, in relief! …

是的，欢爽是超越一切的美丽。假如有我们能够投射的机器存在，假如事情不那麽透明，我想要跟你们显示，我從来没有看过類似那样的东西！我的天！真令人欣慰！

Anyway, in short, as you know, this embargo, huh, on masculine jouissance, in so far as it is graspable
somewhere, is something which is structural – even though hidden – for the foundation of value.
If a woman, who is after all a subject, in the sexual act – I would say even more, I have just articulated that there cannot be a sexual act if she is not, at the start, grounded as a subject – for a woman to be able to take on her function as exchange value, she must
(NOTE: PAGE 253 (XXII p.10) MISSING)

总之，你们知道，对於男性欢爽的禁止，在某些地方是可以理解的，是某件结構的事情，即使是隐晦不明，作为价值的基礎。假如一个女人，她畢竟还是一个生命的主体，在性爱的演出上，我甚至还会说，我刚刚表達过，不可能会有性爱的演出，假如從一開始，她的基礎就不是作为一个生命的主体。为了要女人扮演交换价值的功用，她必须、、、

（此页原文被删除。）

Let us say, to introduce the end of this discourse, what it is essential, at first, to articulate with the most extreme scansion. The end of this discourse is to allow us to map out the way in which the acts that are put, legitimately, in the register of perversion, concern the sexual act.

容我们这样说，为了介绍真理論述的目的，最重要的起初是，要用最激进的宏观表達。真理論述的目的是要让我们描绘出，以变態方式合法表现，都跟性爱演出有关联。

If they concern the sexual act it is because at the point where there is question of jouissance – and you will see, from the fact that this point exists, that there can be no less a question at the level of the body of the woman, but that it is from another angle that we can tackle it – given that the hold, the model that is given to us, of what is going to appear in the attempts at solution, in the instauration of the value of jouissance, is there on the right.

假如它们跟性爱的演出有关联，那是因为在欢爽问题的地方，你们会看到，從这一点存在的事实，它道道地地就是女人的身体的层次的问题。但是從另外一个角度，我们能够克服这个问题，假如我们考虑到，我们所拥有的掌握模式，当我们企图要解决时，它出现在「欢爽价值建立」的位置，就在右边这里。

Namely, in the fact that there is negatived the function of a certain organ, the very organ through which nature, by the offer of pleasure, assures the copulating function, but in fashion which is completely contingent, subordinate. In other animal species, it assures it quite differently, it assures it with hooks, for example. And nothing can guarantee for us that, in this organ, there is anything whatsoever that concerns jouissance, properly speaking. Here we have the term through which value is introduced. It is through this, that the level where the question of jouissance is, this jouissance comes into play, very precisely, in the form of a question.

换句话说，就在某一个器官的功用被否定的事实，这个器官的特性，由於提供欢乐，会担负起性爱交構的功用，但是以偶發及隸属的方式。在其它动物的品种，它以截然不同的方式表達。例如，它用倒勾的方式。没有任何东西能够替我们保证，在这个器官，会有任何东西跟欢爽有关，适当地说。在此我们拥有这个術语，透过它，价值被介绍。透过这一点，欢爽问题的层次，这个欢爽运作起来，确实是以问题的形式。

To pose oneself the question of feminine jouissance, well then, this is already to open the door of all perverse acts.

为了提出女性欢爽的问题，这已经是打開各种变態行为大门。

And the result is this. This is why men have, in appearance at least, the privilege of the great perverse positions.

结果就是这样。这就是为什麽，至少在外表上，男人拥有從是各种变態的这个特权。

But let the question be posed – it is already something to pose it – whether the woman herself has a suspicion of it.

但是無論女人对於这一点是否会有所懷疑，这个问题还是让我们提出，因为问题就存在那里

Naturally, through the reflection of what this lack of jouissance of the man introduces into her, she enters into this field along the path of desire, which, as I teach, is the desire of the Other, namely, the desire of the man.

当然，透过男人的欢爽的欠缺介绍给女人的反思，她沿着欲望的途径，进入这个领域。如我所教導的，这个途径是大它者的欲望，换句话说，这是男人的欲望。

But the question of jouissance is posed more primitively for the man. It is posed because of the fact that it is involved, at the start, at the foundation, of the possibility (12) of the sexual act. And the way in which he is going to question it, is by means of objects. Of these objects which are precisely the objects that I call small o, in so far as they are marginal, that they escape from a certain structure of the body. Namely, from what I called specular, and which is the mirage through which it is said that the soul is the form of the body.

但是对於男人而言，欢爽的问题被提出是更加自然。它被提出是因为在開始，在基礎的地方，它牵涉到性爱演出的可能性。他要置疑的方式是憑藉「客体」。準确地说，这些客体就是我所谓的「小客体」，它们处於边缘地带，它们会逃避身体的某些结構。换句话说，逃避我所谓的「镜子影像」，那是个幻影。据说，透过这个幻影，灵魂会成为身体的形式。

That everything belonging to the body passes into the soul, is something that can be retained. There is the image of the body. It is through this that the analysts believe they can grasp what is involved in our reference to the body. Hence so many absurdities.

每一样属於身体的东西，会进入灵魂，成为能够被保留的东西。这就是身体的形象。透过这个形象，精神分析师相信，他们能够理解我们提到身体会牵涉到什麽。会牵涉到無数荒谬的东西。

For it is precisely in this part of the body, in this strange limit which, as I might say in commenting on these images, create a ball or create a symphysis in these parts of the body, that we will call, as compared to the specular reflection, the anaesthetic parts, this is where the question of jouissance takes refuge.

确实就是身体的这个部份，这个奇怪的限制，当我评論这些幻影所说的，会創造一个球，或創造一个身体这些部份的關節，跟幻影的反思比较起来，我们称之为「感觉缺失」的部份。这就是欢爽的问题躲藏的地方。

And it is to these objects that the subject for whom this question is posed – in the first place, the male subject – that this subject addresses himself, to pose the question of jouissance.

对於生命主体，这个问体就是针对这些客体提出。首先是男性的生命主体，这个生命主体自言自语地提出生命欢爽的问题。

Naturally, at the moment that I am leaving you, this may appear to you to be a closed formula. And it is true. … In as much as, at the very least, it is necessary to demonstrate it in an exemplary way, for each of these major objects that I have just evoked which are the ones that I designate under the name of little o- objects. But what I will demonstrate to you, this will be for our next meeting, is how these objects serve as questioning elements.

当然，在我离開你们的时刻，你们会觉得这是一个封闭的公式。的确，至少我们需要举例证明，我刚刚提到的这些主要的客体，是我以「小客体」名称指明的。但是下一堂课，我将跟你们证明，这些客体如何充当置疑的因素。

This can only be given to us if we start from what I first articulated already the last time, and again today, as the constitutive separation of the body and jouissance.

假如我们從我上一次已经表達的地方開始，今天我又再一次提到的，那就是「身体跟生命的欢爽的分离的特质」。

Do I simply need to begin to indicate something about it, so that your thought may go immediately onto the path of the drive that is called – that is wrongly called! – sado-masochistic, but which is all the same, nevertheless, with scoptophilia, the only term that Freud uses as a pivot when he has properly to define the drive.

我只要稍微指明某件东西，你们的思想可能马上就联想到所谓的「虐待狂与受虐狂欲望驱力」。那是错误的称谓，可是仍然跟「窥视狂」有關。这是佛洛伊德使用的術语，当着是一个枢纽，当他必须适当地替欲望驱力下个定义。

That the sado-masochistic drive operates, completely, in an interplay where what is in question is there, in this point of disjunction, sufficiently marked by my signum or algorithm, as you wish, of the signifier of the O barred, namely, the disjunction between jouissance and the body. It is in as much (and you will see it the next time in all its details) as the masochist – and it is from him that I will start – questions the completeness and the rigour of this separation and sustains it as such, it is through this that he comes to subtract, as I might say, from the field of the Other, what remains available for him in terms of a certain operation of jouissance.

虐待狂及受虐狂的欲望驱力，运作的领域完全在於，大它者被阉割的意符的演算充份标示的分离点，换句话说，生命欢爽跟身体的分离点，受到置疑的地方。详细情形，我下次再说。受虐狂会置疑这个分离的完整性及强制力，然後照样支持它们。就是透过这个地方，他渐渐会跟大它者的领域脱离，剩下可利用的就是生命欢爽的运作。

It is in so far as the masochist gives a solution, which is not the path of the sexual act, but which passes along this path, that we can situate, in the correct fashion, the approximate things that are always said about this fundamental position of masochism. In as much as it is a perverse structure and that at its level – for having (13) articulated it at one time, which is here primordial – he alone allows us to distinguish, because they have to be distinguished, what is involved in the perverse act and what is involved in the neurotic act.

受虐狂的解决方法，不是性爱演出的途径，但是沿着我们能够正确定位的这条途径，他会遭遇到跟受虐狂的基本立场，一些近似的东西。它是变態的结構，只有在这个原始的层次，我上一次已经表達过了，只有他才会让我们区别，因为它们必须被区别，变態行为所牵涉到的，跟神经质患者所牵涉到的，有什麽不同。

As you will see, I am pointing it out to you because I have the feeling of not having said so much about it to you today and, after all, time is getting on. I am indicating it to you in as much as it may serve already as a theme of reflection for some of you: you must radically distinguish the perverse act from the neurotic act.

你们看出，我现在跟你们指明，因为我感觉到我今天说得不够详细，畢竟，时间很趕。我现在跟你们指明，这样可以它给你们充当一个反思的主题：你们必须鲜明地区别变態狂跟神经质患者的不同。

The perverse act is situated at the level of this question about jouissance.

变態狂的演出被定位在有關生命欢爽的问题的层次。

The neurotic act, even if it refers to the model of the perverse act, has no other goal than to sustain what has nothing to do with the question of the sexual act, namely, the effect of desire.

神经质患者的演出，即使跟变態狂的模式有關，他没有其它的目的，除了就是要维持跟性爱演出的问题，没有丝毫關係，换句话说，跟欲望的效应没有丝毫關係。

It is only by posing the questions in this radical fashion – and it can only be radical by being articulated logically – that we can distinguish the fundamental function of the perverse act. I mean, perceive that it is distinct from anything that resembles it, because it borrows its phantasy.

只有以这个积极的方式提出问题，以这个逻辑的方式提出，我们才能区别变態狂演出的基本功用。我的意思是，感觉出，它不同於任何類似它的东西，因为它從自己的幻见借用过来。

There you are! To the next time.

先讲到这里。下次再见。
雄伯译
springherohsiung@gmail.com