Unconscious 01 Jacques Lacan

Unconscious 01
Jacques Lacan
雅克 拉岡

THE SEMINAR OF JACQUES LACAN
BOOK V

The Formations of the Unconscious
無意識的形成
1957 – 1958

Seminar 1; Wednesday 6 November 1957

This year we have taken the formations of the unconscious as the theme of our seminaire.

今年，我們將以無意識的形成作為我們講座的主題。

Those of you – I think it was the majority – who were at the scientific meeting last night are already on the correct wavelength, in the sense that you know the questions we are going to ask, this time directly, about the function in the unconscious of what we have in previous years elaborated as being the role of
the signifier.

我想你們大多數的人，昨天晚上在科學會議的人，都已經接收到正確的波長。我的意思是，你們知道我們將要提問的這些問題，這一次直接地提出，關於幾年前我們精心建構的無意識的功用，作為意符的角色。

A certain number of you – I am only expressing myself in this way because my ambitions are modest – have I hope read the article in the third number of La Psychanalyse which I called ” The Agency of the Letter in the Unconscious”. Those who have had the courage to do so will be well placed, in any case better placed
than the others, to follow what we shall be talking about. In a way it is a modest enough ambition for me to have that you who go (2) to the trouble of coming to listen to me should also go to the trouble of reading what I write, because after all it is for you that I write it. Those who have not done so would all the same be well advised to consult it, especially since I am going to be continually referring to it. I am obliged to take as known things that have already been stated.

我希望，你們某些人曾經閱讀過精神分析期刊第三期的這篇文章，（我只是以這種方式表達自己，因為我的企圖心是很卑微的），「無意識界文字的代理」。那些曾經有足夠勇氣閱讀這篇文章的人，無論如何，比起其他人，他們較有心理準備來接受我們將要討論的內容。在某方面，我有這個足夠卑微的企圖心希望，你們願意撥冗時間來聽我演講的人，應該也願意撥冗時間閱讀我所寫的。畢竟，我是為了你們而寫。那些還沒有讀過的人，我還是希望你們能去參照一下，特別是我會不斷地引述到它。我不得不把裏面所講述過的東西，當著是你們已經具備的知識。

Finally, for those who have made none of these preparations, I am going to tell you what I am going to limit myself to today, what is gong to be the object of this introductory lecture to our subject matter.

最後，對於那些完全沒有這些心理準備的人，我將要告訴你們，我今天我將用自我設限的內容，作為有關生命主體的這篇導論的目標。

First of all I am going to recall for you in a necessarily brief, necessarily allusive fashion – since I cannot begin everything over again – some points that punctuate, in a way, what the previous years have begun or have announced regarding what I have to say to you about the function of the signifier in the unconscious.

首先，我將必須非常簡短地，跟你們回顧一下，必須是長話短說。我不可能每一樣都從頭說一遍。有些點會以某種方式，強調過去幾年來，我所開始及宣佈的，關於我必須對你們說，有關意符在無意識界的功用。

Then, in order to give some respite to those whom this brief recall may have left a little out of breath, I shall explain the meaning of this schema to which we shall have to refer for all our subsequent theoretical experience this year.

為了讓那些對於這個簡短回顧目瞪口呆的人，有喘息的機會，我將解釋這個基模的意義。今年，在我們所有隨後的精神分析的理論經驗中，我們將會一再提到這個基模。

Finally, I will take an example, the first example that Freud uses in his book on jokes, not to illustrate it, but to introduce it, because a joke is always something particular, there is no such thing as a joke occurring in a vacuum, in the abstract.

最後，我將舉個例子。第一個例子，佛洛伊德在他的書中用來討論笑話，不是要舉例說明，而是要介紹它，因為笑話總是某件特別的東西。它不會發生在真空或是抽象當中。

(3) And I will begin to demonstrate in this connection how the witticism turns out to be the best way of getting into our subject matter, which is the formations of the unconscious. Not only is it the best way of getting into the subject but I would
also say that it is the most brilliant form in which Freud himself shows the relationship of the unconscious to the signifier and to its techniques.

我將開始證明有關機智語如何成為最佳的方式，表達我們生命主體的事情，那就是無意識界的形成。它不但是最佳的方式表達生命的主體，而且我也要說，它是最高明的形式，佛洛伊德用來顯示無意識界跟意符以及跟意符的巧妙的關係。

Let me remind you then in the first place, since I have given you my three parts so that you can have a certain grasp of what I am going to explain and also economize your mental effort, that the first year of my séminaire consisted essentially, in the context of Freud’s technical writings, in introducing you to the notion of the function of the symbolic as being the only function capable of accounting for what can be called the determination of meaning, this being the reality which we must hold onto as being fundamental in the Freudian experience

讓我提醒你們，首先，我曾經給你們我的三個部分，這樣你們能夠有某些的理解，對於我將要解釋，也可以節省一些傷腦筋的時間。我的講座的第一年，基本上是有關佛洛伊德心理療法技巧的內容，跟你們介紹意符的功用的觀念，當著是唯一的功用，能夠說明所謂的「意義的決心」。這個意義的決心會成為我們必須緊緊捉住的現實，作為佛洛伊德精神分析經驗的基礎。

So that, if I may remind you, the determination of meaning in this case is nothing other than a rational definition. This rationality is at the foundation of the possibility of analysis.

所以，容我提醒你們，在這種情況下，意義的決心道道地地就是一個理性的定義。這個理性作為精神分析學可能成立的基礎。

It is precisely because a thing has been bound to something like (4) a word that discourse can unbind it.

確實是因為一個事物是跟某件像是文字的東西結合在一起，真理的論述能夠化解它。

In this connection I stressed the distance that separates this word when it is full of the being of the subject from the empty discourse that drones on beneath human actions, that themselves are made impenetrable by the imagination of those motives which become irrational, precisely in so far as they have only been rationalized in the perspective of egoistic méconnaissance.

在這一方面，我強調代表生命實存的文字，跟空洞的真理的論述，彼此之間的這個距離。空洞的真理論述，以人類的行動的名義，侃侃而談，但是背後的非理性的匪夷所思的動機，本身卻是封閉，不可穿透。在「自我中心的錯誤認識」的觀點下，它們只是被合理化得振振有詞。

That the ego itself should be a function of the symbolic relation and can be affected by it in its density, in its synthetic functions, which are also the products of a captivating mirage, is, I also recalled to you in the first year, only possible because of the gap opened up in the human being by the original biological presence in him of death, due to what I have called the prematurity of birth.

自我本身應該是意符關係的一種功用。當意符密集發揮，統合運作時，它會影響到自我。意符的統合運作也是一個海市蜃樓的迷人幻象，我在第一年就跟你們提醒過。它會成為可能，只是因為人類作為原先是生物的存在，會面臨死亡所開展的鴻溝，由於我所謂的「出生的早熟」。

This is the point of impact where the symbolic intrudes, and this is where we had arrived at the junction of my first and my second séminaire.

這就是意符介入的衝突點。這是在我第一講座及第二講座，所探討到的地方。

Let me recall that the second séminaire highlighted the factor of repetitive insistence as coming from the unconscious. A repetitive consistency which we identified with the structure of a signifying chain. This is what I tried to help you see by giving you a model in the form of a syntax called o( 8 Jf ^ in (5) which you have a statement that despite the criticisms, some justified, that it has received – there are two little lacks that must be corrected in a future edition – seems to me to be a brief resume of the subject matter of this syntax, which should be of assistance to you for a long time to come. I am even convinced that it will be modified as time goes by and that you will find fewer difficulties in it if you look at it in a few months time, or even at the end of this year, rather than now.

讓我回顧一下，第二講座強調，來自無意識界的重複堅持的因素。重複的一貫性，我們將它認同為意符鎖鏈的結構。這是我設法幫助你們明白，用所謂的小客體的句型，給你們一個模式。在這個句型裏，你們得到一個陳述：儘管受到批評，有些陳述還言之成理。我覺得，這個陳述似乎是生命的主體，以句型的模式展現的一個簡短的輪廓。在未來的時刻，它對你們的理解，應該會有很大的幫助。我相信，隨著時光過去，它還會再修正，這樣你們理解的困難，將會減低，假如你們在這幾個月看到它，或者到年底，而不是現在。

I am only recalling to you what was involved in this syntax to respond also to the praiseworthy efforts that some of your number have made to lessen its importance.

我只是提醒你們，這個句型會牽涉到什麽，為了要回應你們有一些人令人讚賞的費心的努力，讓它的重要性可以功成身退。

雄伯譯
springherohsiung@gmail.com