Logic of Phantasy 109 Jacques Lacan

Logic of Phantasy 109
Jacques Lacan
雅克 拉康

Lacan Seminar 14:
The Logic of Fantasy 23
幻见的逻辑

Seminar 23: Wednesday, June 14, 1967

This phantasy – not “one beats a child”, for example, but to be strict, “a child is being beaten” as it is written in German – this phantasy is indeed the structure that at the level of the only possible term of the choice as it is left by the structure of alienation – the choice of “I am not thinking” – this phantasy appears as this grammatically structured sentence: Ein Kind ist gegchlagen.

例如，这个幻见不是「我们打小孩」，而是嚴格地说，「一个小孩正在被打」，如同在德文所書写的。这个幻见确实是这个结構，疏离的结構所留下来的选择的唯一可能的術语。「我没有正在思想」的选择。这个幻见出现作为文法结構的句子：「我的生命没有实存。」

But, as I told you, if this structure – the only one that is proposed to us, the forced choice, at the level of either I am not or A am not thinking – if it is there, it is in the measure in which it may be called on to unveil the other, to reject it, and that at the level of the other, that of the I am not, it is the unconscious Bedeutung which comes correlatively to bite on this I, which is qua not being. And the relation to this Bedeutung is precisely this meaning, in so far as it escapes this closed meaning, this meaning that is nevertheless so important to underline, in so far as, as one might say, it is what gives the measure of the comprehension, the accepted measure, the received measure, the intuition, the experience, that one challenges, as regards making these false discourses which appeal to comprehension, as opposed to explanation: philosophical sanctity and vanity. Mr Jaspers in the first rank.

但是如同我告诉过你们，假如这个结構，（我们被建议的唯一的结構，这个强制性的选择，处於「要就是，我的生命不实存，要不就是，我没有正在思想」），假如这个结構在那里，假如它被要求要揭發另一个结構，拒绝它，那在另外一个结構的层次，「我的生命没有实存」，这是無意识的「意义」相应地过了咬啮这个作为没有实存的「我」。这个跟这「意义」的關係，确实就是这个意义，它逃避这个封闭的意义，这个仍然非常重要强调的意义。我们不妨说，这就是给予「理解」的程度，被接受的程度，被收到的程度，这个本能，这个经验，我们挑战的衡量，關於製造这些虚假的真理論述，讨好人的理解，相对於各种解释：哲学的崇高跟自负。哲学家雅斯培可说是其姣姣者。

The point of your gut that he aims at to make you believe that you understand things from time to time, is this little secret, isolated thing that you have within you, in the form of the phantasy, and that you believe you comprehend, because it awakens in you the dimension of desire.

他的目的是要激發你的勇氣，使你相信，你有时候会了解事情。这种勇氣從何而来是这个小秘密，是你内心拥有的孤立的事情，以幻见的形式。你相信你了解，因为它唤醒你内在欲望的向度。

This is, quite simply, what is at stake as regards what is called comprehension.

很简单，这就是岌岌可危的地方，關於所谓的「理解」。

And recalling it is important here. Because … it is not because on average all of you as you are. I am saying for the majority, a little neurotic around the edges, that the (4) phantasy gives you the measure of comprehension, precisely at this level at which phantasy awakens desire in you – which is not to be sneezed at, because this is what centres your world – this is not a reason for you to imagine that you comprehend what, alone, betrays the logic of the phantasy, namely, perversion.

回溯这一点是很重要的。原因倒不是因为你们平均的人，我的意思是大多数的人，对於这些边缘的东西，幻见所给予你们的理解的程度，都有点神经质。确实就是在这个幻见唤醒你们内心的欲望的层次，这个欲望不应该被嗤之以鼻，因为这是構成你生命世界的中心。这並不是一个理由，可以让你想像，你理解背叛幻见逻辑的东西，换句话说，变態的东西。

You must not imagine that for the pervert phantasy plays the same role. And this is why I am trying to explain to you the roots of what the pervert does which can only be defined with reference to the term that I introduced, now also in being so accentuated, which is called the sexual act.

你们一定不要想像，对於变態狂，幻见扮演相同的角色。这就是为什麽我正在设法跟你们解释，变態狂所做所为的根源。它们的定义跟我介绍的術语有關，那是我们如此强调的所谓「性爱的演出」。

Therefore, as you see, there are connections that have to be distinguished. To articulate the nature of the
jouissance involved in perversion, with respect to the difficulty or to the impasse of the sexual act, is to produce something which has, with respect to the phantasy, to the phantasy as it is given to us in the closed state – and that is why I recalled earlier this example of “A child is being beaten” in the Freudian text – the function of this phantasy which cannot as such present, be anything other, than strictly this formula, ein Kind ist geschlagen. It is not because it can involve, in the sense that it has a configuration that you can point, refer to the economy of perverse jouissance, by making some terms of the one correspond to some terms of the other, that it is in any way of the same nature! In other words, in order right away to recall this crucial point that is, all the same, not difficult to pick up in passing in this text of Freud, which is so clear, it is, for example, the following: that it has not such a specificity in the cases of neurosis in which he encountered it.

因此，如你们看出，有些關联必须被区别出来。为了清楚表達这个牵涉到变態的「欢爽」的特性，關於性爱演出的困难，或是僵局，那等於是產生跟幻见有關的东西，以封闭状態被给予我们的幻见。那就是为什麽，我早先回憶到佛洛伊德文本的这个例子：「一个小孩正在被打」。这个幻见到功用，無法以本身的面貌呈现，它道道地地就是这个公式：「我的生命没有实存」。这倒不是因为它会牵涉到，以你们能够指出的综合起来的意义，变態「欢爽」的生命活力，使前者的一些術语跟後者的一些術语相对应。無論如何，它们的特质是大同小異！换句话说，为了立刻回溯到这个重要的观点，我们從佛洛伊德的文本，偶爾很容易遇到的观点。那是显而易见的，例如，在神经质患者的病例，它並没有一个明确的病癥，他会遭遇到这种情形。

In the structure of a neurosis, this phantasy – to take this one because we have to take something on which to fix our attention – this phantasy is not linked specifically to one or another. Here indeed is something that might retain our attention for a moment!

在这个神经质患者的结構里，这个幻见，我就以这个幻见当例子，因为我们必须要有个东西，集中我们的注意力。这个幻见並没有很明确地跟其它幻见有關联。这确实是某件目前很吸引我们注意的东西。

Indeed, as regards what is involved in the structure of symptoms, I mean what symptoms signify in the economy, there, we cannot say that this arranges the same thing in one neurosis or in another.

的确，關於病癥的结構所牵涉到的东西，我的意思是，病癥在生命活力里所标示的东西，我们無法说，这一位神经质患者，跟另外一位神经质患者，他们的状况都是相同。

I will never repeat it too much, even if I seem astonished when, among those who trust me enough to come to be supervised by me, I energetically protest against the use of terms like these, for example: “hystero (hyphen) phobic structure”. Why that? A hysterical structure is not the same as a phobic structure! No closer to one another than to the obsessional structure, whose symptom represents a structure.

这一点，我一再强调，即使那些对我足够信任的人，渐渐被我监视时，我似乎大吃一惊。我慷慨激昂地抗议，不愿意使用像这些的術语，诸如：「歇斯底里恐惧症结構」。为什麽会这样？歇斯底里的结構，跟恐惧症的结構並不相同。它们彼此之间的差異，不见得会比跟妄想症较少，虽然妄想症的病癥代表的是一个结構。

This is the striking point. The fact is, as Freud indicates to us, that in very different structures, this phantasy can be here what wanders around, with this privilege, this privilege of being more inadmissible than anything – I am reading Freud – I repeat (5) it here for the moment: inadmissible involves many things. One could dwell on it.

这是耐人寻味的观点。事实上，佛洛伊德跟我们指示过，就在不同的结構当中，这个幻见可能会到处流闖，它拥有这个特权，这个比任何东西都牢不可破的特权。我正在阅读佛洛伊德，我现在再重複一遍：牢不可破牵涉到许多事情。我们要详加描述。

In any case, to remain at the level of a crude approach of the year 1919, when this was written, let us say that there is appended to it, like a cherry on a pedicle, the feeling of guilt. It is at this, in any case, that Freud pauses, to relate it to what he calls a scar. That, precisely, of the Oedipus complex.

無論如何，佛洛伊德的文本写於1919年，还是刚開始的初期阶段，容我们这样说，它还附带有罪惡感，就像是樱桃还附连在花莖上。無論如何，就在这个层次，佛洛伊德停顿下来，将它转向他所谓的「疤痕」。确实地说，那就是伊底普斯情结。

This is well designed make us say that, as regards the way in which it emerged in our experience, the phantasy has the characteristics of the experimental aspect, of a foreign body.

这个精心设计让我们能够说，關於它在我们精神分析经验出现的方式，幻见具有一个外来的身体嘗试寄居在我们身上的特性。

That we should have been lead – this by reason of a veritable theoretical bridge in Freud – to sense this fiurm meaning, is related to something else, much more developable, much richer in virtualities, which is called properly speaking perversion. It is not because Freud made this leap, very quickly, that we, for our part, ought not to reinstall the distances, the correct relation, question ourselves, all the same, after having acquired a lot of experience about what is involved in perversion.

憑藉着佛洛伊德为我们搭建的这个可证实的理論的橋樑，我们本来应该可以被引導去感受到，这个幻见的意义，跟某件其它的东西有關，在虚拟情境当中，还更加可以發挥，更加充实。适当地说，这个虚拟情境就是变態狂。就我们而言，我们不应该是因为佛洛伊德太突飛猛进，我们就反而拉開距离，以策安全地质疑自己。畢竟，我们对於变態狂所牵涉到内涵，我们曾经获得豐富的经验。

Perversion, then, I said, is something which is articulated, is presented, as a proper way into the difficulty which is generated, let us say: by the project – and you should put this word in inverted commas, namely, that it is only analogical here; I am bringing it in as a reference to a discourse other than my own – the putting in question, to be more exact, which is situated in the angle between these two terms. There is no…, there is only … something of the sexual act, … the sexual act (il n’y a pas …, il n’y a que …. d’acte sexuel …l’acte sexuel).

因此，我说变態是某件被表達，被呈现为解决困难的一种方法。让我们这样说，它被这个计劃所產生，你们应该将这个字词括弧强调，换句话说，我们在这里是作一个比喻。我使用这个字词，提到道道地地就是我自己的真理的論述。确实地说，就是在这两个術语之间的这个角度，受到质疑的这个位置。「性爱演出的某件东西並不存在」。

雄伯译
32hsiung@pchome.com.tw