Desire 47 Jacques Lacan

Desire 47

Jacques Lacan
雅克、拉康

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

Seminar 6 1 17 December 1958

You know at what period and in what connection and at what moment, at the age of two, this question is posed for him in connection with every object, defining a sort of analysis which Freud incidentally indicates as a mode of interpretation of this form.

你們知道在什麼時期，根據什麼關聯，在什麼時刻，在兩歲時，嬰孩被提出問題，對於每個客體，替某種精神分析學下定義。這種精神分析學，佛洛伊德指示為解釋這種形式的一種模式。

This of course is not a position which in any way only expresses the presence of the phallus in the dialectic. This gives us no information whatsoever, either about the usage, the end which at one time I tried to make you see, or the stability of the
procedure.

當然，我的立場根本不僅是在表達陽具存在於辯證法。這根本沒有給予我們任何資訊，不管是關於用途及我有一陣子讓你們明白的目標，或是程式的穩定性。

What I want simply to point out to you, is that all the time we have evidence, that we are not going astray namely that the terms in question are indeed the following: the subject, and this because of his disappearance, his confrontation with an object, something which from time to time reveals itself as being the essential signifier around which is played out the fate of (21) this whole relationship of subject to object, and now rapidly to evoke in what sense, in the most general sense, there
is directed this incidence concerning the object, I mean the small o of our algorithm, from the point of view of what could be called instinctual specificity from the point of view of need.

我僅是想要跟你們指出，我們始終擁有證據，換句話說，我們將不會迷失。討論中的這些術語確實如下：生命主體，因為他的消失，他跟一件客體的面對，某件東西有時顯露自己，作為基本的意符。環繞著這個基本的意符，生命主體與客體的整個關係的命運，就在那裏扮演。現在很迅速地要召喚什麼意義，以最通俗的意義來說，被指向關於客體的這個意外，我指的是，我們軌跡的這個小客體，從我們能夠稱為的本能的明確性的觀點，從需要的觀點。

We already know what happens in an impossible relationship, rendered impossible as one might say to the object by the presence, by the intervention of the signifier, in so far as the subject has to maintain himself there in the presence of the object.

我們已經知道一個不可能的關係發生什麼事，由於意符的存在及介入，使客體淪落成為不可能，我們不妨這樣說。生命主體必須維持他自己在客體的存在那裏。

It is quite clear that the human object undergoes this sort of volatilisation which is what we call in our concrete practice the possibility of displacement, which does not simply mean the human subject, like all animal subjects, sees his desire being displaced from object to object, but that this very displacement is the point at which there can be maintained the fragile equilibrium of his desire.

顯而易見的，人類的客體經歷的這種「揮發」。在我們精神分析的具體實踐時，我們稱這種揮發為「替代的可能性」。它不僅意味著，人類的生命主體，像所有的其他生命主體一樣，會看到他的欲望被替代，從一個客體到另外一個客體。而且，這種替代是一個時刻點，他的欲望的脆弱的平衡被維持。

After all, what is in question? It is a question I would say of envisaging from a certain point of view the prevention of satisfaction while still continuing to hold onto an object of desire. In a way it is again a mode as one might say of metonymically symbolising satisfaction, and here we are led straight away to the dialectic of the money box and the miser.

畢竟，受到置疑的是什麼？我不妨說，這個問題要從某一個觀點來擬想滿足的受到阻礙，當他依舊繼續要掌握欲望的客體。在某方面，它又是一個換喻的符號象徵滿足的模式，我們不妨這樣說。在此，我們立刻被引導到錢箱及守財奴的辯證法。

It is far from being the most complicated one, even though one can scarcely see what is in question. The fact is that it is (22) necessary that desire should subsist on this occasion, by a certain retention of the object as we say, bringing into play the anal metaphor.

這根本還不是最複雜的問題，即使我們幾乎無法看到，什麼受到置疑。事實上，欲望應該依靠這個場合而存在，是必然的。我們不妨肛門比喻的運作來說，這個客體的某種保留。

But it is in so far as this retained object is not itself the object of any other jouissance, that we can see that juridical phenomenology carries the traces of this retention
of the support of desire: it is said that one has the enjoyment (jouissance) of a good; what does that mean, if it is not precisely that it is humanly quite conceivable to have a good which one does not enjoy, and that it is someone else who enjoys it?

但是這個被保留的客體，本身並不是任何其他生命歡爽的客體。我們能夠看出，法律的現象扱帶欲望的支持的這個保留的痕跡。據說，我們擁有這種善的歡爽。那是什麼意思，它難道不確實就是，擁有我們享受不到的一種善，是從人的立場能夠想像的，有某個人在享受它嗎？

Here the object reveals its function of what one might call a pledge or even indeed a hostage of desire, and if you would like me here to bridge the gap with animal psychology, I will evoke what has been said in terms of ethology, by one of our more
exemplary, one of our more graphic brothers. For my part I am very inclined to believe it. I recognised myself, I met myself, in someone who has just published a small book.

在此，客體顯示它的功用，作為我們稱為的「宣稱」，或甚至是欲望的人質。假如你們想要我銜接跟動物心理學的差距，我會召喚動物行為學的術語所說過的話，作為我們更多的例子，更生動的難兄難弟。就我而言，我非常傾向於相些它。我體認出我自己，我碰見我自己，在某位剛剛出版一本小書的人。

I was not going to say it to you because this is going to distract you. This booklet has just come out, it is called L’ordre des choses.

我當時沒有跟你們談論它，以免讓你們煩心。這本書剛剛出版，書名是「L’ordre des choses」

Luckily it is a small book, written by Jacques Brosser, someone who up to this has been completely unknown, and it is published by Plon.
幸運的，這是一本小書，作者是雅克、布羅色。迄今，他完全沒有名聲，書由普隆出版社發行。

It is a kind of little natural history. That is how I interpret (23) it for you. A little natural history geared to our time. I mean that:

這是一種自然的簡史。那是我如何跟你們解釋它。我的意思是，傳送到我們時代的自然簡史。

1. It restores for us what is so subtle and so charming in the writings of Buffon, and which we no longer find in any scientific publication, even though all the same we could try this exercise now that we know much more about the behaviour, about the ethology of animals, than Buffon knew.
In specialist journals it is unreadable.

它替我們恢復巴封的著作，一些奧秘而迷人的東西。那是在任何科學的出版物，我們不再發現的東西，即使我們仍然能夠嘗試這些東西，因為我們對於行為，對於動物的行為學，比巴封知道的更多。

2. What is said in this little book, you will see expressed in what I would call a very very remarkable style. You will read especially something in the middle which is called: “parallel lives”, the life of the cicada, the life of the ant.

你們將會看到，這本小書裏面所說的，以我所謂的非常傑出的風格表達。你們將會很明確地閱讀到某件東西。其中有所謂的「並列的生命」，蟬的生命與螞蟻的生命。

I thought about this little book, because the author has this in common with me that for him the question of mammals has been resolved. Apart from man, who is an essentially problematical mammal, you have only to see the role that the mammae play in our imagination, among mammals there is apart from man only one really serious mammal, and this is the hippopotamus. Every one agrees on this, if they are sensitive at all.

我思維這本小書，因為作者跟我有共同點見解：對於他，哺乳動物的問題已經被解決。除了人之外，有誰是基本上是具有難題的哺乳動物呢？你只要瞧瞧產乳腺體在我們想像中扮演的角色就知道了。哺乳動物當中，除了人之外，只有一種認真的哺乳動物，那就是河馬。每個人都會同意這一點，假如他們具有常識的話。

The poet T.S. Eliot who has really bad metaphysical ideas, but who is all the same a great poet, at a first attempt symbolised the Church militant by the hippopotamus. We will come back to this later. (24) Let us return to the hippopotamus. What does this
hippopotamus do?

T.S. 艾略特對於形上學的觀念非常差勁，但是他仍然是一位偉大的詩人。他是第一位企圖以河馬來象徵教堂的好戰份子的詩人。我們以後再回頭談這個問題。讓我們先回到河馬。河馬做了些什麼？

The difficulties of his existence are underlined for us. They are great, it seems, and one of the essential things, is that he protects the domain of his pasturage, because it is necessary all the same that in the long run he should have some resources in reserve.

他跟我們描繪河馬存在的困難。似乎河馬是偉大的，其中一件重要的事情是，他保護他的牧草的領域，因為這始終是需要的，最後他應該要有某些儲備的資源。

This is an essential point: therefore he maps out what one can call his territory delimiting it by a series of relays, of points which should sufficiently mark for those who ought to recognise it, namely his fellows, that this is his. This is to show you that
I know very well that there are the beginnings of symbolic activity in animals. As you see, in the mammal it is a very specially excremental symbolism.

這是一個重點：因此他描繪出我們所謂的他的領土，用一連串的重新存放畫定界限。這些界限點應該充份地標示，讓那些應該承認者知道，也就是他的同伴知道，這是他的領土。這是要跟你們顯示，我清楚知道，符號活動在動物的開端。你們在哺乳動物身上看出，排糞具有明確的象徵意義。

If in short the hippopotamus is found to protect his pasturage with his excrement, we find that the progress realised by man, and in fact this would really not have arisen, if we did not have this particular mediation of language, which comes from we know
not where, but it is what causes to intervene here the essential complication, namely that it has led us to this problematic relationship with the object, that for man on his part it is not his pasturage that he protects with shit; therefore it is his shit that he protects as a pledge of the essential pasturage, (25) of the pasturage which is essentially to be determined, and this is the dialectic of what is called anal symbolism, of this new revelation of the chymical wedding, if I can express myself
thus, of man with his object which is one of the dimensions revealed to us by Freudian experience which was absolutely unsuspected up to then.

假如總之河面被發現用糞便保護他的牧草地，我們發現人類實現的更加進步。事實上，假如我們沒有語言的這個特別的媒介，這種進步本來不可能會產生。語言的起源，我們並不知是哪里。但是語言是基本的併發症介入這裏的原因。換句話說，這引導我們來到跟客體的這個棘手的關係；人類用糞便保護的不是他的牧早領土，因此他保護他的糞便，作為基本牧草領土的宣告。這個牧草領地基本上這樣被決定。這就是所謂的「肛門象徵主義」的辯證法，這「鍊金術婚禮」的這個新穎的啟示的辯證法，請容許我這樣表達，就是人跟他的客體的辯證法。這就是佛洛伊德的精神分析經驗給我們啟示的維度。這是他之前未曾有人提示過的觀點。

何謂「鍊金術婚禮」chymical wedding？

In Lindsay Clarke’s second novel, which alchemy infuses the language and imagery of a tale that unfolds as two separate stories. In the first sequence, a poet named Alex Darken falls into an abusive, yet obsessive triangle with an alcoholic elderly poet and a beautiful, troubled psychic. Together they pursue the alchemical and personal secrets of the spirited Louisa Agnew, the central character of the second story. Louisa is a woman devoted to a self-centered father whose fascination with the hermetic arts forces her to confront her own dark side and her feelings for a tormented minister. As the characters struggle for wholeness of spirit, they each uncover their hidden potential for passion and violence.

在林色、克拉客的第二部小說，鍊金融合語言與故事的意象，展開作為兩個分開的故事。在第一部份，一位名叫阿立克，達肯的人陷入跟一位酗酒的老詩人，以及美麗但是情感困擾的心理病患，一段淩虐而迷戀的三角戀情。他們在一起追求精神大師路易、阿格紐的鍊金術及個人秘密。第二個故事的中心人物，露莎是一位專注於照顧自我中心的父親的女人。她的父親著迷于隱秘的魔法，強迫她面對她自己黑暗面，以及她對於受到折磨的牧師的感情。當人物奮鬥要獲得完整的精神，他們每一位都揭發他們隱藏的激情跟暴力的潛力。

陳春雄譯
32hsiung@pchome.com.tw
https://springhero.wordpress.com

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