Desire 011 Jacques Lacan

Desire 011

Jacques Lacan
雅克、拉康

THE SEMINAR OF JACQUES LACAN
BOOK VI
Desire and its Interpretation
欲望及其解釋
1958 – 1959

Seminar 2: 19 November 1958

In other words, if you think of the process of what happens in the subject, in the subject in so far as the signifier intervenes in his activity, you must think the following, which I had the opportunity of articulating for one of you, to whom I was giving
a little extra explanation after my seminar, and if I underline it for you it is because my interlocutor pointed out to me what he had not perceived; what I am going to tell you, is namely for example the following: what you must consider, is that the
processes in question start at the same time from the four points, delta, 0, d and D, namely – you are going to see that this is the contribution of my lecture today – in this
relationship respectively the intention of the subject, the subject qua speaking, the act of demandingg and this which we will call by a certain name a little later on and which I leave here for the moment in reserve.

換句話說，假如你們認為發生在生命主體身上的這個過程，當這個意符介入他的活動，你們必須思考以下，我有機會跟你們其中一位表達，我在演講之後，稍微多加解釋。假如我跟你們強調它，因為我的對話者跟我指出，他沒有聽懂的東西。
我所要告訴你們的，例如，以下的東西：你們必須要考慮到。這些受到質疑的過程，同時從這四點開始，「鑽石形四方塊＜＞、大它者、小寫字母的欲望及大寫字母欲望」。你們將會看出，這就是我今天演講的貢獻。在這個關係，各別而言，就是生命主體的意圖，生命主體作為言談者，要求的行動，還有這個我們以後會稱呼某個名字的東西，我在此暫時作一個保留。

The processes therefore are simultaneous along these four paths: d-delta-I-S(,#) . I think that this is well enough supported.

這些過程因此是同時性，沿著這四條途徑：「小寫字母的欲望、鑽石形四方塊
＜＞、生命主體，括弧裏大它者被禁制」。我認為這已經足夠支持。

There are therefore two stages in the fact that the subject does something which is in relation to the dominant action, the dominant structure of the signifier. At the lower stage he receives, he undergoes this structure. This is particularly obvious. Pay careful attention to everything that I am saying, because there is nothing improvised in it, and that is why those (6) who are taking notes are doing the right thing.

因此這個事實有兩個階段：生命主體做某件跟支配性行動有關的事情，意符的支配結構。在他接受的較低的階段，他經歷這個結構。這確實是顯而易見的。請仔細注意每一樣我正在說的事情，因為裏面沒有一件是我信口開河。這就是為什麼那些記筆記的人，做對了事情。

This takes on its value by being especially – not uniquely but especially – illustrated. I mean that it is there that it is especially comprehensible, but at the same time it is also this which at first may mean that you do not see all its generality, namely that this engenders a certain lack of understanding.

我會用特別的舉例說明，（不是獨特，而是特別，）來顯現它的價值。我的意思是，就在那裏，它特別能夠被理解，但是同時，也就是這個，起初可能意味著，你們沒有看到所有它的通則。換句話說，這會產生某種的欠缺。

You can say to yourselves right away: every time that you understand, that is where the danger begins. It is especially the case that this takes on its value in the context, I say the context of the demand, it is in this context that the subject in so far as he is here at this level, at this stage, the line of the intentionality of the subject, of what we supposed to be the subject, a subject in so far as he has not become the speaking subject, in so far as he is the subject of whom one always speaks, of whom I would say, he is still spoken about, because I do not know that anyone has ever really properly made the distinction as I am trying here to introduce it to you, the subject of knowledge, to speak plainly the subject correlative to the object, the subject around whom turns the eternal question of idealism, and who is himself an ideal subject, has always something problematical namely that after all as has been pointed out, and as his name indicates, he is only supposed.

每一次，你們能夠立刻跟你們自己說，你們瞭解。那是危險開始的地方。特別是這個情形，它在這個內涵裏形成它的價值。我說的是要求的內涵。就在這個內涵裏。生命主體處於這個層次，這個階段，生命主體刻意性的脈絡，我們所認為的生命主體，他並沒有成為言談的生命主體。他是我們總是談到的生命主體。關於他，我會說，他依舊會被談論到。因為我並不知道，是否有任何人適當地做過這個區別。我在此正在設法跟你們介紹這個，知識的生命主體。明白地談論跟這個客體相關的生命主體。理想主義的永恆的問題，就是環繞著生命主體。他自己就是一個理想的生命主體，總是有某件棘手的東西。換句話說，畢竟，如它所被指出的，如他的名字所指出的，他只是被認為。

It is not the same thing, as you will see, for the subject who speaks, who imposes himself with complete necessity.

你們將會看得出來，對於言談的生命主體，對於賦加自己以完全的必須性的生命主體，這並不是相同的事情。

(7) The subject therefore in the context of the demand, is the first and I might say unformed state of the subject we are dealing with, the one whose conditions of existence we are trying to articulate by this graph.

因此，在要求的這個內涵裏的生命主體，是我們正在處理的生命主體，第一個未成形的狀態，我可以這樣說。這個生命主體的實存狀況，我們正在以這個圖形表達。

This subject is nothing other than the subject of need, because this is what he expresses in the demand, and I do not need to go back over this again. My whole
point of departure consists in showing how this demand of the subject is at the same time profoundly modified by the fact that need must pass through the defiles of the signifier.

這個生命主體道道地地就是需要的生命主體，因為這是他在需要中的表達。我就不需要再一次重述了。我整個的偏離點在於顯示，生命主體的這個需求，同時深刻地被這個事實所修正：需求必須通過意符的污染。

I will insist no further on this because I am supposing it known, but in this connection I would simply point out the following to you: that it is precisely in this exchange which is produced between the primitive unconstituted position of the subject of
need and the structural conditions imposed by the signifier, that there resides what is produced and what is represented here on this schema by the fact that the line D – S is unbroken up to 0, while further on it remains fragmented; that inversely it is in
so far as it is anterior to s(0) that the so-called line of intentionality, on this occasion of the subject, is fragmented and that it is only unbroken afterwards, let us say especially in this segment, and even provisionally because it is secondarily that I will have to insist on that in this case, in so far as you do not have to take into account the line O – O ^ d – S ( O ) -s(0).(?)

我不再進一步堅持這個，因為我假定它被大家所知道。但是關於這一點，我僅僅跟你們指出以下：確實就在這個被產生的交換裏，處於需要的生命主體尚未成形的立場，以及被意符所賦加大結構的狀況之間。在此，在這個基模裏，駐紮著被這個事實所產生，所代表的東西。從欲望的D，到生命主體的S，這條線一直到大它者的O，都沒有被中斷。但是較遠的部份，則始終是零碎狀態。相反過來說，它的存在，早先於生命主體具有大它者在括弧裏。這條所謂的意向線，在生命主體的這個場合，是零碎狀態。它後來才沒有被中斷，我們不妨這樣說，特別在這個部份，即使是暫時性的。只是從間接角度，我必須堅持：在這個情形，你們並不需要考慮這條線：O – O ^ d – S ( O ) -s(0)

(8) Why are things this way? All the same I had better not delay forever on this graph, especially since we will have to come back to it. In other words what is represented by this continuity of the line up to this point 0 which you know is the locus of the code, the locus where there lies the treasury of the tongue in its synchrony, I mean the sum of the thematic or taxematic elements, without which there is no means of communication between beings who are submitted to the conditions of language.

為什麼事情是這個樣子？可是，我最好不要一直停留在這個圖形，特別是我們必須回頭談論它。換句話說，這條線的連續性，一直到大它者O的這一點，所代表的，你們都知道，那是符碼的軌跡。在那裏，同時性的語言的財寶就在那裏。我指的是：語法要素的語幹的數目。假如沒有這些，委身於語言狀況的生命主體，就沒有溝通的工具，

What is represented by the continuity of the line D – S up to the point 0 is the following: it is that it is this synchrony of the systematic organisation of the tongue, I mean that synchronically, and it is given here as a system, as a set within which each of these elements has its value qua distinct from the others, from the other signifiers, from the other elements of the system.

這條欲望的D，到生命主體的S，一直到大它者O的這個點，這個連續性線代表的不就是底下？那就是語言的系統組織的這個同時性。它被放在這裏當是一個系統，作為一種集合。在這個集合裏，每一個因素都擁有它的價值，作為跟其他的因素不同，跟其他的意符不同，跟系統的其他因素不同。

Here we have, I repeat it for you, the starting point of everything that we articulate about communication. This is what is always forgotten in theories of communication, it is that what is communicated is not the sign of something else, and it is simply the sign of what is in the place where another signifier is not.

我跟你們重複一遍：在此，我們擁有每一樣東西的這個開始點，關於溝通我們表達的每一樣東西。這就是在溝通理論總是被忘記的東西。所被溝通的的，並不是某件其他東西的符號，而是這個符號：另外一個意符欠缺的位置實存的符號。

陳春雄譯
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