Unconscious 03 Jacques Lacan

Unconscious 03
Jacques Lacan

雅克 拉康

THE SEMINAR OF JACQUES LACAN
BOOK V
拉康講座：第五冊

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

Seminar 1; Wednesday 6 November 1957

This is the point that we will take up again when I have evoked for you the function served by the fourth year of the séminaire, when I will have shown you in a way that is parallel and symmetrical to this – and it was at this point that the dialogue
between Joad and Abner culminated – that there is no true subject who can sustain himself, unless he speaks in the name of the word, in the name of speech. You will not have forgotten the (10) plane on which Joad speaks:

這就是我們將要再一次探討地方，當我跟你們召喚我第四年講座所提供的功用，當我用某種方式跟你們顯示，跟這個並列及均稱的東西。焦德與阿布拿之間的對話在這個地方達到高潮。真正的生命主體無法維持他自己，除非他以文字的名義，以言辭的名義，交談。你們將不會忘記焦德言談的層次。

“Here is how God answers you through my mouth.”

這就是上帝如何透過我的嘴巴來回答你。

There is no subject other than in a reference to that Other. This is symbolic of what exists in every word worthy of the name.

除了跟那個大它者有關的生命主體外，別無生命主體。這就是存在於每一個具有意義的文字的象徵意符

In the same way in the fourth year of the seminaire, I tried to show you that there is no object that is not metonymical, the object of desire being the object of the desire of the other, and desire always being desire of something else, precisely of what
is lacking in the object that has been primordially lost, in so far as Freud shows it as something that has always to be rediscovered. Likewise the only meaning that exists is metaphorical, a meaning that only arises from the substitution of a signifier for another signifier in the symbolic chain.

同樣的，在講座的第四年，我設法跟你們顯示，沒有一個客體不是換喻的客體，欲望的客體就是大它者的欲望的客體。欲望總是某件其他東西的欲望，準確來說，就是原初已經失落的客體的欠缺，佛洛伊德顯示它，當著是某件總是必須重新發現的東西。同樣的，唯一存在的意義是比喻，這個意義的出現僅是作為一個意符的代替另一個意符，在意符的鎖鏈中。

This is precisely what was meant in the work that I spoke about above, and that I invited you to consult, B The agency of the letter in the unconscious”. In the following symbols of metaphor and metonymy respectively, S is linked in the
combination of the chain to S|, and the whole with reference to which culminates in the fact the S, in its metonymical function, is in a certain metonymical relationship with s in signification

這確實就是我以上所談論的意義，我邀請你們參照一下「字母在無意識界的代理」。在以下的比喻及換喻各別的符號裏，生命主體S跟第二生命主體Sl 的鎖鏈的連接，整個的指稱在這個事實達到最高潮，這個生命主體S，在換喻的功用中，跟第二生命主體Sl在意義中，處於某種的換喻的關係。

Likewise, it is in the substitution of S with respect to S e relationship of substitution in the metaphor that we have the (11) following which is symbolized by the relation of capital to small s , which indicates here – it is easier to express in the case of metonymy – the function of the emergence, of the creation of meaning.

同樣的，就在生命主體的代替在比喻中，被第二生命主體所取代，我們擁有底下大寫字母代表的大它者跟小客體的關係的象徵。在此，它指明是意義創造的出現的功用。（在換喻的情況，比較容易表達。）

This then is where we are, and now we are going to approach what will be the object of our research for this coming year. To approach it I first of all constructed a schema for you, and I will now tell you what, at least for today, it will serve to
connote for us.

這個因此是我們所在的地方。現在我們將要去探討我們這一年研究的客體。為了探討它，首先我替你們建構一個基模，然後我將告訴你們，它將會用來幫我們指明意義，至少是今天。

If we have to find a way of approaching more closely the relationships of the signifying chain with the signified chain, it is by this crude image of the buttoning point. But obviously, if it is to be worthwhile, we must ask where the upholsterer is.

假如我們必須找到一個方法，更仔細地探討意符鎖鏈跟意旨鎖鏈的關係，那就是憑藉著鈕扣點的簡陋意象。但是顯而易見的，假如要讓這個意象有價值，我們必須要問，這個套墊的位置在哪里。

He must clearly be somewhere; the place where we could put him in this schema might after all be a little bit too infantile.

他必須很清楚地在某個地方。我們能夠擺置他在這個基模的地方，目前畢竟還是有點處於初期階段。

You may be lead to the idea that since the essential aspect of the relation of the signifying chain in relation to the current of the signified is something like a reciprocal sliding, and that despite the sliding we must grasp where the liaison is, the
coherence between these two currents, you might come to the idea that this sliding, if there is a sliding, is necessarily a (12) relative sliding; that the displacement of each one produces a displacement in the other and also that it must be related to a
sort of ideal present, to something like an intersection in the opposite direction of these two lines, that we should be able to find some sort of schema to serve as an example.

你們可能會有這個觀念，既然意符鎖鏈跟意旨的流動的關係，基本上，是某件像是相互的滑動，儘管這個滑動，我們必須捉住中間的仲介，在兩個流動中間的一貫性，你們可能會得到這個觀念：這個滑動，假如存在的話，必然是一個相對的滑動，。每一個滑動的代替會產生另外一個滑動的代替，而且，它必須跟一種理想的當下有關，跟某件交叉在這兩條線的相反方向的東西有關。我們應該能夠找到某種的基模，來充當一個例子。

You can see that it is around something like this that we can organize our speculations.

你們能夠看出，就是壞繞著某件像是這樣的東西，我們能夠組織我們的推理的思考。

This notion of the present is going to be extremely important, except that discourse is not simply, what I might call, a series of punctuations a la Russell. A discourse is something which leads somewhere, has a fabric, a texture, and not only does it
take time, not only does it have a dimension in time, a certain density which means that we cannot in any way be satisfied with the instantaneous present, but in addition all our experience, everything that we have said and everything that we are capable of making present immediately by experience – it is quite clear for example that if I begin a sentence you will not understand its meaning until I have finished, since it is after all absolutely necessary (it is the very definition of a sentence)
that I should say its final word if you are to understand the relevance of the first – this shows us in the most tangible way what we can call the retroactive action of the signifier, precisely what I repeatedly tell you is given in the text of the analytic experience itself, on an infinitely greater scale in the (13) story of the past.

「當下」的這個觀念將是極端重要，除了，真理的論述不僅是我所謂一連串標點。一個真理的論述是某件會導致某個地方，會有一個織料，一個實質。它不但需要時間，不但要有時間的向度，某種時間的密度意味著，無論如何，我們不能滿足於瞬間的當下，而且，除了我們所有的經驗外，每一樣我們所說過的，每一樣我們憑藉經驗能夠使之當下存在。顯而易見，假如我開始一個句子，你們要等到我說完，你們才會瞭解它的意思，畢竟這是絕對需要（假如那是一個句子的定義），假如你們想要瞭解跟第一個字有關，那這個句子的最後一個字，應該由我來說。這個句子具體地告訴我們，我們所謂意符反射的功用，確實是我一再告訴你們的，是從精神分析經驗本身的文本所提供，在過去的講述著，儘量發揮。

In any case it is clear – that is one way to say it I – I think it is something that you have grasped, and besides I re-emphasized it in my article on the agency of the letter in the unconscious in a very precise fashion and I would ask you provisionally to consult it, something that I expressed in the form of what might be called a topological metaphor: it is impossible to represent the signifier, the signified and the subject on the same plane.

無論如何，這是顯而易見，我用某種方式說，我認為這是某件你們已經瞭解的東西。除外，我在我「文字在無意識界的代理」的文章中，斬釘截鐵地一再強調，我會提出條件，要求你們參閱它，這是某件我表達，用所謂拓樸學的比喻。我們無法以相同的層次，來代表意符，意旨，及生命的主體。

This is neither mysterious nor opaque, it can be demonstrated in a very simple fashion with reference to the Cartesian cogito. I will refrain from going back on this now because later we will rediscover it in another form. This is simply to justify to you these two lines that we are now going to manipulate, and which are the following. The little bob means the beginning of a trajectory, and the tip of the arrow the end.

這既不是神秘，也不是難理解。關於笛卡爾的「我思故我在」，它能夠用簡單的方式來證明。我現在抑制不再重述一遍，因為等一下我們還會以另外一種方式，重新發現它。這只是要跟你們證明，我們將要處理的這兩行是有道理的，我說明如下：這懸掛的目標物意味著一個投射的開始，箭矢要到達的目標。

雄伯譯
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