Archive for August, 2010

Logic of Phantasy 59 Jacques Lacan

August 31, 2010

Logic of Phantasy 59
Jacques Lacan
雅克 拉康

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

Seminar 14: Wednesday 8 March 1967

To introduce the consideration of this dimension, I had, in a seminar that is already old – indeed at a time when the seminar was a seminar! – I had to make use of Claudel’s well-known play, more exactly the trilogy, which begins with “The hostage”.

要介绍这个向度的体贴,在以前的一个讲座,确实在这个讲座就单纯是演讲的时候,我必须使用的科劳德尔的著名戏剧,準确地说,是三部曲,以「人质」开始。

Are the loves of Turelure and of Sygne de Coufontaine an immature union or not?

涂瑞柳跟寇房天的爱情,是否是一个成熟的结合?

What is admirable in it, is what, I believe, I amply highlighted in terms of the merits and the incidences of this tragic trilogy, without anyone, I should also say, to my knowledge, among my listeners, having perceived its import. It is not surprising, because I was not careful to put the accent expressly on this precise question and that in general the listeners – from any echo that I had of it – easily avoid this point.

里面最令人赞赏的,我相信我已经充分地强调,用这三部曲的优点跟巧合,我也应该说,据我所知,在我的听众当中,並没有任何人曾经发觉它的意义。这並不令人驚奇,因为我並没有刻意强调这个明确的问题,一般来说,从我得到的对这三部曲的回馈,听众很容易漏失这一点。

There (6) are two kinds of them.

听众有两种反应。

Those who follow Monsieur Claudel into the religious resonance of the plane where he situates a tragedy which is undoubtedly one of the most radically anti-Christian (in inverted commas) which has even been forged – at least with respect to a Christianity with the proper tone and emotional tenderness. Those who follow it in this atmosphere think that Sygne de Coufontaine, of course, remains intact in all of this. This is not what she, for her part, seems to articulate in the drama! But what matter! People hear through certain screens. It is a curious thing: the listeners who might seem not to have to be inconvenienced by this screen – namely, the non-religioused listeners in the first place – seem, in the same way, not to want to hear anything about what is very precisely involved.

有些人遵照科劳德的思维,进人宗教迴响的层次。在那里,他至少是用基督教徒的恰如其分的语调,跟温柔的情感,将一部悲剧定位为,无可置疑是甚至有始以来,最为积进地「反基督」。还有些人,遵照
这种反基督教的气氛, 则认为,寇房天在这个戏剧当中,始终保持完整。就她而言,这似乎不是她在戏剧中要表达的情境。但是,那又有什麽关系!人们照常看完某些的场景。耐人寻味的是,听众並不会对於某些的场景,有什麽费解。换句话说,首先是那些没有宗教成见的听众,同样不想要听到任何对於诬蔑宗教的胡言乱语。

In any case, since we do not have other references within our reach (I mean within hand’s reach, here, form the top of a rostrum). I leave the question raised all the same of whether a sexual act consummated in hatred is any less a sexual act with all its implications, I would say.

无论如何,既然我们没有其它的资料可以佐证(我的意思是,我手头上没有资料,目前在讲桌上),对於被提出的这个问题:性的行动,在恨当中达到高潮,是否仍然是一个内涵丰富的性的行动,我暂时存而不论。

Raising the question to this level would lead to many approaches, which would not be unfruitful, but that I cannot get into today. Let it be enough for me to note, in the reigning theory concerning the genital stage, another trait, which seems to agree badly with those that people use. Namely, the limited, moderate, temperate in any case, character, as one might say, that the affect (affection) of mourning takes on in it.

将问题提升到这个层次,会产生许多方法。这些方法不会一无所获,但是我今天不能探讨这个。就让我这样说吧,有关性器官阶段的主流理论,还有另一个特色,跟人们使用的那些特色,似乎若合符节。换句话说,无论在任何情况,节制、中庸、温和的特色,如俗语所言,即使在丧礼仪式中,也要节哀顺变

The sign of genital maturity being that when this object is realised in the spouse, (since it is a matter, after all, of a formula which tends to adapt itself to morals that are as conformist as one might wish) it is supposed to be normal and a sign of the same maturity that one should be able to mourn this object, within a time-span that we will call decent.

性器官成熟的迹象,表现在这个客体在配偶身上的验证(畢竟,这是一个公式的问题,要顺应随俗,符合社会的道德要求)。这被认为是正常而且是成熟的迹象,我们应该能够哀悼这个客体,在我们所称呼为过正当生活的有生之年。

There is here something, first of all, which makes one think that it is supposed to be within the norm of what one can call an affective maturity, that it should be the other who goes first! That makes me think of the story, which was undoubtedly told by somebody psychoanalysed, that Freud talks about somewhere. The gentleman – a Viennese, of course, it is a Viennese story – who says to his wife “If one of us dies, I’ll go to Paris”. It is curious – here I am only making remarks along this crude path of contrasting oppositions – that there should never be evoked in the theory either, anything about – as regards the mature subject – about the mourning that he for his part will leave behind him. This could, moreover, be a characteristic that one might very seriously envisage about the status of the subject! It is probable that this would interest the clientele less! So that, on this point, the same blank.

首先,有某件东西使我们认为,它应该属於我们所称呼的情意的成熟范围之内,首先应该消失的是另外一个客体。那使我想到佛洛伊德在某个地方谈过的这个故事,无可置疑,是一位被精神分析的个案对象所说。一位维也纳的绅士,当然,那是维也纳的故事,他对他的太太说:「假如我们中间有一位先死,我会去巴黎。」耐人寻味的,在此我只是顺着显著对比的大略途径,发表这个谈话。关於这位成熟的生命主体,理论上,永远不要跟他提到任何他死亡后遗留的丧葬事宜。而且,这个特色会使一个人认真地拟想,有关他作为一个生命主体的地位在哪里!很可能,你咨商的个案对象,最不感興趣的就是这个。所以,关於这一点,还是相同的空白。

There are other remarks that this little incident makes me abbreviate because of the (7) time we lost on it.

还有其它的评论,我必须长话短说,因为这个故事,让我耗掉一些时间。

I would simply say the following. Is not the insistence which is equally put, the burgeoning of developments about what is called the “situation”, or again the “analytic situation”, is this not designed also to allow us to elude the question about what is concerned in the analytic act?

我现在简述如下:同样提出的坚持,难道不就是所谓的「情境」,或是「精神分析情境」的快速发展吗?这种情精难道不是被设计,要让我们能够逃避「精神分析行动」相关的这个问题?

The analytic act, of course, people will say, is interpretation. But since interpretation is undoubtedly, in a growing way, going in the direction of a decline – it is what seems most difficult in the theory to articulate anything about – we will do no more for the moment than take note (prendre acte), as we might put it, of this deficiency.

当然,人们会说,精神分析的行动是在於解释。但是无可置疑的,解释正逐渐朝着衰微的方向,这似乎是精神分析理论最困难表达的窘境。对於这个「欠缺」,我们不妨这样说,我们目前一筹莫展,除了予以注意。

We will note that, in a fashion which does not fail to involve, I ought to say, some promise – we have all the same something present in the theory, which combines the function of the analyst (I am not saying “the analytic relation”, at which I have very exactly pointed my finger, in order to say that it has, on this occasion, a screening function) – that the analytic function then, is brought closer to something which is of the register of act.

我们将会注意,以一个势必牵涉到某些的许诺,我应该这样说,我们仍然有某件发现,存在於精神分析理论。这个发现结合精神分析师的功用,(我並不是说,我己经确实掌握到「精神分析的关系」,为了要在这个场合,说它具有区隔的功用),这个精神分析的功用,因此更加接近属于「行动」的层次。

This is not unpromising, as we are going to see, for the following reason. The fact is that, if the analytic act needs indeed to be specified at this point – naturally, for us, the most lively and the most interesting one to determine (which is the point on the lower left of the quadrangle, which concerns the level where it is a matter of the unconscious and the symptom) – the analytic act has, I would say, in a fashion rather in conformity and the symptom) – the analytic act has, I would say, in a fashion rather in conformity with the structure of repression, a sort of inexact position. A representative (if I can express myself in this way) of its deficient representation is given us under the name precisely of acting-out, which is what I have to introduce today.

我们将会看出,因为下面的理由,这样不无展现一点希望。事实上,假如精神分析师的行动,确实需要在这一点明确地指明,那就是精神分析的行动,是一种不确实的立场。当然,对於我们而言,要决定这一点,
大家会興趣勃勃地热衷。(这是四方形左边下方的那一点,关系到无意识跟病癥显现的层次)。我不妨说,精神分析的行动,从跟压抑的结构相一致的角度来说,是一种不确实的立场。它是一种欠缺符号的再现(容我用这种方式表达),明确以「积极行动」的名义,给予我们。那就是我今天必须介绍的。

All here who are analysts, have at least a vague notion that the axis, the centre of this term, is given by the following. That certain acts, having a structure on which all do not necessarily have to agree, but which one can all the same recognize, are likely to be produced, in analysis and in a certain relation of greater or lesser dependency, not with regard to the situation or the analytic relation, but to a precise moment of the intervention of the analyst, to something, then, which ought to have some relation with what I consider as not at all defined, namely, the psychoanalytic act.

在现场的精神分析师,至少有一个模糊的观念,这个轴心,这个术语的核心,由底下所给予。某些的行动,拥有一个大家未必全部同意,但是我们仍然能够认出的结构。在精神分析学及某些多多少少互相依赖的关系,这个结构可能会被产生,不是关系到这个情境,或精神分析的关系,而是关系到精神分析师介入的时机,关系到某件,我认为根本就没有定义的关系,换句话说,那就是「精神分析的行动」。

雄伯译
springherohsiung@gmail.com
(886) 0933481945

Logic of Phantasy 58 Jacques Lacan

August 31, 2010

Logic of Phantasy 58
Jacques Lacan
雅克 拉康

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

Seminar 14: Wednesday 8 March 1967

The whole of analytic theory puts the accent on the mode of sexual relation, declared – rightly or wrongly, in any case under different headings, and under headings to which I have allowed myself to raise some objections on many occasions – to qualify as more or less satisfying such and such a form of what is called the sexual relation.

整个精神分析学的理论强掉「性的关系」的模式,宣称能将所谓的性的关系的某种形式,赋予令人心满意足的性质。这种宣称,无论正确与否,标题项目不胜枚举,有几个标题项目,我在好几个场合,曾经予以大加抨击。

One can ask oneself if this is not a way of eluding – or even swamping what is, properly speaking, living, decisive, since what it involved here is something which has the same structure of cut as that which belongs to any act – what is properly involved in the sexual act.

我们不妨扪心自问,这难道不是一种逃避的方式?说得贴切些,它使我们事关重大的生命进退失据。在此所牵涉到东西,跟属於任何行动,性的行动所牵涉到的东西,有相同的「切割」的结构,

Since it is a cut which, as all our experience abundantly demonstrated, does not happen automatically and does not happen automatically and does not give, properly speaking, a result of simple equisy, since all sorts of structural anomalies (which are moreover properly articulated and located, if not conceived of in their true import, in analytic theory) are the result of it. It is quite clear that the fact of eluding what is involved in the relief as such of the act, is undoubtedly something linked to what I will call the temperament, the tempered (4) way in which the theory advances, with the manifest aim of not bringing with it too much scandal.

因为我们精神分析学已经充分地證明,这种种切割,並没有自动发生。因为它並没有自动发生,恰当地说,它也没有产生大同小異的结果,因为各种的结构的異常,也是它的结果。(而且,这些结构的異常,在精神分析理论,即使不从它们的真实意义来构想,也是可以清楚表达及确定位置。)显而易见的,将它视为这样的行动的救济,避而不谈这个事实,无可置疑地,跟所谓的「稳健性情」有密切关联。精神分析学就是以这种稳健的方式求进步,显而易见的目的,就是不要过於招致非议。

The worst being, of course, the following (which does not seem for all that to be reduced by this prudence). That the sexual act, henceforth – whatever may be our aspirations towards freedom of thought – that the sexual act, contrary to what may be affirmed in one or other zone and the objective examination which emerges from ethics, well then, it has to be said – whether the theory recognises it or not, puts the accent on it or does not put it, it does not matter to us, – experience, it seems to me, proves superabundantly that from a time which does not date from to day or yesterday, where among the numerous attempts which were made, more or less inherited from extremely complicated experiments, those of what is called “the time of the man of pleasure”, that the way in which there ended up, in certain extravagant formulae of libertarian circles at the beginning of this century, for example, of which there were still some examples surviving, floating, in circles on other terrains, that were much more serious – I mean revolutionary terrains – one was able to see there still being maintained the formula that, after all, in any case, the sexual act should not be taken as having any more importance than that of drinking a glass of water. That was said, for example, in certain zones, certain groups, certain sectors, of Lenin’s entourage.

当然,最糟糕的事,发生在后面(稳健谨慎並不见得就能化解非议)。因此,无论我们对於思想解放,是多麽的渴望,性的行动,跟出现在倫理学的客观审查,所揭橥的道德,会格格不入。我们必须说,无论精神分析学的理论承认与否,性的行动强调,或没有强调,我觉得都无所谓。精神分析的经验充分地证明,从远古的时代到今天,人们做过无数的企图,传承极端复杂的试验。例如,所谓「欢乐嘉年華」的试验,在本世纪的开始,花花公子们极尽奢侈放荡的生活模式,有一些样版还残存,隐约地出现在各个领域,还有一些更加严重的,我指的是那些颠覆性的平台。我们能够看出,放荡的公式依旧维持某种的模式,无论如何,性的行动不应该是被认为比喝酒的寻乐行动,更加重要。例如,在苏俄头子列宁的护卫队的某个地区,某个团体,某个部分,据说就是这样。

I remember having read formerly, in German, a very nice little volume, which was called Wege der Liebe, if I still remember the title properly. It was even the beginning, before the war, of something that was very like a paperback. And, on the cover, there was the ravishing little mug of Madame Kollontai (it was the top team) who was, if I remember correctly, the ambassador at Stockholm. It was made up of charming stories on this theme.

我记得以前曾经说过,在德文,有一本很好的小册子,书名是「渡輪情事」。书名,我依旧记得很清楚。那是在二次大战之前出版的平装书。在封面,有寇隆泰夫人的娇媚脸龐(她是主角),假如我记得没错,她是驻居在史德哥尔摩的大使。这本书包括许多故事,有关性的行动这个主题。

Since time has passed, and socialist societies have the structure that you know, it appears clearly that the sexual act has still not passed to the rank of what one satisfies at the snack bar. And, in a word, that the sexual act still carries with it – and will carry for a long time – this sort of bizarre effect of something or other … of discordance, of deficit, indeed of something untidy and which is called gilt. I do not believe that all the writings of the high-flown spirits who surround us and which are entitled things like, “L’univers morbide de la faute”, for example, as if it had been already conjured away! (It was one of my friends who wrote it; I always prefer to quote people that I am fond of). All of this in no way settles the question and does not do so in so far as we, in effect, have to occupy ourselves, probably for a long time yet, with what remains attached to this universe, in terms of the failures, let us say – but failures whose status precisely one must consider (these failures are perhaps essential) – the failures, I am saying, or the non-failures of the structure of the sexual act.

随着时代进步,社会主义的社会拥有你们似乎知道得很清楚的结构,性的行动的地位,依旧没有被提升到跟在速简餐厅所获得的满足相当。总之,性的行动依旧,长久以来,依旧带有这种古怪的不协凋,不满足,确实是下流不堪及金钱交易的勾当。我不相信,充斥在我们四周,所有那些高尚心灵的著作,例如,类似这样的书名:「L’univers morbide de la faute」。好像它的性的行动已经被召唤,不食人间烟火!(那是我的一位朋友所写,我总是喜欢引述我喜爱的人物)。所有这些丝毫没有解决这个问题,事实上,长久以来,我们自己也是全神专注於跟这个世界牵扯不清的问题。以功败垂成的名义,我们不妨这样说,我们确实必须考虑到他们功败垂成的立场,(可能,这种失败非同小可),我是说,这些失败者,或是性的行动的结构的「非失败者」。

As a result of which, I think I have to come back, very briefly certainly, but come back (5) again to what is
inadequate in the definition which may be given to us in a certain register of ampty homily about what is called the genital stage, on what is supposed to endure the ideal structure of its object. It is not completely vain to consult this literature, since in truth, the dimension of tenderness evoked there is undoubtedly something respectable, is not to be contested. But that one should consider it so be something like a structural dimension of its is something with which I do not believe it is vain to enter into some contestation. I mean, first of all, moreover, it is not either absolutely…

结果是,我认为,我确实必须简短地回到,回到这个我们认为是定义不足的地方,以「空泛的说教」,关於所谓的「性器官的阶段」,根据应该承受它的客体的理想的结构。我们参照一下这些文献,並非完全没有帮助,因为说真的,在那里被召唤的温柔体贴的向度,无可置疑地,是非常崇高的东西,这是无可争辩的。但是我们应该认为它,是某件像是一个结构的向度的东西。因此,我认为,我们在此从事一些争辩,不会是白费力气。我的意思是,首先,它也不是绝对的、、、

– What’s happening? (There is a smell of something scorching; one of the wires of the sound recording machine has begun to burn. The typist leaves her place.)

「发生什麽事?」(有某件东西烧焦的味道,像是录音机的音源线开始燃烧。打字员离开她的座位。)

– What? You see! the moment seems to me to be very appropriate! Let us take things up again. This incident is going to give me the opportunity to settle aid even to abbreviate what I think I have to say on the subject of this famous tenderness (laughter). You can think a little bit about it in this connection.

「什麽事情?你们瞧!这个时机发生得恰到好处!让我们再重新开始。这件意外恰好给我一个机会,让我可以长话短说,对於这个著名的「温柔体贴」的主题(笑声)。你们思考一下,它们彼此的关联是什麽?」

There is an aspect of this tenderness, and perhaps any tenderness, that could be pinpointed by some formula that would be near enough to the following: the compassion we should have for the impotence to love. To structure that, at the level of the drive as such, is not easy. But, moreover, to illustrate what should be articulated, with regard to what is involved in the sexual act and satisfaction, it would perhaps be good to recall what experience imposes on the psychoanalyst in terms of the ambi…guity – they call it ambivalence … and then again so much use has been made of the word ambivalence that it no longer means absolutely anything – the amcapitaluity of love.

温柔体贴的这一面,或许任何的温柔体贴,都能够用一些公式来强调,大意如下:对於爱的无能为力,应该博得我们的同情。可是,要在欲望驱力的本身,建立它的结构,却不是容易的事情。而且,若是要举例说明所要表达的,关於性的行动跟满足所牵涉的东西,我们最好回顾一下,精神分析经验所赋予精神分析师的术语「爱恨交加」,他们称之为「矛盾心理」。这个「矛盾心理」字眼被使用得如此广泛,以致于它不再意味着原先「爱恨交加」的意涵。

Is a sixual act less a sexual act, an immature act, to be referred by us to the field of an incomplete subject, who has remained attached to the backwardness of some archaic stage, if it is committed – this sexual act – quite simply in hatred?

一个「犹豫不决的行动」,不是一个「性的行动」,一个不成熟的行动吗?我们不是将它应用到一个不完整的主体吗?这个主体始终依附着某些过时的阶段的落后,就这个性的行动而言,它所奉献的,简单地说,不就是出於「恨」?

The case does not seem to interest analytic theory. It is curious. I have nowhere seen this case raised.
(Here there are exclamations. People are saying: “Louder”. Others are saying: “We can’t hear”. “Yes”, others are saying. In reality, at the back of the hall one only gets bits and pieces).

对於这样的个案,精神分析学似乎不感到興趣。这是耐人寻味的。我从来没有在任何地方,看到这样的个案被提出。(有些喧哗的声音。有析人叫说:「大声一点!」还有些人叫说:「我们听不见!」也有些人说:「听得见」。事实上,大厅后面,人们只能听得断断续续。)

Dr. Lacan: “You can’t hear me? So this thing isn’t working?” (Dr. Lacan makes an allusion to the microphone).
拉康教授:「你们听不见?麦克风坏了?」(拉康教授对於麦克风说)。

One of the audience: “You have to shout”

一位听众说:「你必须大声喊!」

Dr. Lacan continues, raising his voice. Bravos!
拉康教授继续讲,提高他的声音。好哇!

雄伯译
springherohsiung@gmail.com
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Logic of Phantasy 57 Jacques Lacan

August 30, 2010

Logic of Phantasy 57
Jacques Lacan
雅克 拉康

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

Seminar 14: Wednesday 8 March 1967

What I am establishing, in short, is a method without which one can say that everything that, in a certain field, remains implicit about what defines these fields, namely, the presence as such of the subject, well then, this method that I am establishing, consists, allows there to be warded off, as I might say, everything that this implication of the subject in this field introduces into it in terms of fallaciousness, of falsity at the foundation. It is something as regards which one sees, in short, by standing back a little, whether this method has indeed all this generalising. And, of course, I did not start from such a general aim. I would even say more: something that I see myself, after the event, that one day it may happen that people will use this method in order to rethink things where they are most interesting, on the political plane, for example. Why not?

总之,我正在建立的,是一个方法。若是没有这个方法,我们可以说,在某一个领域,关於定义这些领域的内涵,每一样都始终隐晦不明,换句话说,生命的主体的存在。我正在建立的这个方法,在这个领域,主体的内涵使用谬误的术语,使用基础部分的虚假,介绍到里面的一切,都容许被避免,我可以这样说。
总之,这个方法,让我们後退几步来观看,即使无法确实地概括一切。当然,我並不是从如此拢统的目标开始。我甚至还要补充一句:在觉醒的事件后,我用不同的角度看待自己,有朝一日,人们将会使用这个方法,来重新思考,他们真正关心的什麽,例如,从政治的层次。有何不可呢?

It is certain that with enough adaptations (amodiations), some of the schemas that I give will find an application there. It is perhaps even there that they will have most success. Because, on the terrain for which I forged them, the outcome is not sure, given that, perhaps, it is here, it is on this terrain, on this terrain which is that of psychoanalysis, that a certain impasse, which is essentially the one that manifests what I call – and they are not univocal – the fallacies of the subject, finds it easiest to put up a resistance.

的确,假如经过充分的调识,我所提供的一些模式,在那里会有应用的空间。甚至还会在那里飞黄腾达。因为在我铸造它们的平台,结果並不确定,可是考虑到这里,就在这个平台,在这个精神分析学的平台,有某个僵局,基本上证实我所称为的「生命主体的谬误」,虽然谬误的形式不一而定,他们很容易竖立抗拒。

In any case, it nevertheless remains that is it here that these concepts will be forged. And, one can even further say, that the whole contingency of the adventure, namely, the very mode off what these concepts will have to confront, namely, for example, analytic theory as it has already been forged, the way in which they have to introduce a correction into this analytic theory and the very dialectic that their introduction into analytic theory involves in terms of difficulty, indeed of resistance – indeed of external contribute to the modes in which I have circumscribed them. I mean that what one can call the resistance of psychoanalysts themselves to what is their own field, is, perhaps, what contributes the most striking testimony to the difficulties that have to be (2) resolved, I mean to their very structure.

无论如何,始终就是在这里,这些观念将会被铸造。我们甚至能够进一步说,整个探讨的偶然发生,换句话说,这些观念将必须面对的模式,例如,精神分析理论所被铸造的模式,他们必须介绍一种改正,到这个精神分析学的理论。而他们介绍进入精神分析学的理论的辩证法,牵涉到困难,确实牵涉到抗拒,的确牵涉到我规画范围的这些模式的贡献。我的意思是,我们所称为的「精神分析师本身的抗拒」,抗拒的是他们自己领域的内涵,显而易见地证实了,必须要被克服的困难,就是促成他们的结构的内涵。

Here, then, is why, today, we are coming to a terrain that is still more alive, when what is in question is for me to speak to you about what I situated at the fourth vertex of the quadrangle, that we will describe – I am supposing that my listeners today were all there are my two previous lectures – that we will qualify – this quadrangle – as the one connoted by the moment of repetition. Repetition, I have said, to which there corresponds, as foundational of the subject, the passage a l’acte. I showed you, I insisted on (I will come back to it today because it is necessary to come back to it) the importance of this status of act that the sexual act has. Without defining it at act, it is absolutely impossible to situate, to conceive of, the function that Freud gave to sexuality, as regards the structure of what one should call, with him, satisfaction – subjective satisfaction, Befriedigung – which cannot be conceived of from any other locus than that from which the subject is established as such.

那就是为什麽,今天,我们来到这个更加活泼的平台,当受到置疑的问题是,我必须跟你们谈论到,我以四方形的模式的第四个顶点,所定位的内涵。我认为,我今天的听众跟我前两次的人数差不多。这样我们就可以应用这个四方形模式,作为「重复的时刻」的内涵。我曾经说过,跟现在对应的重复,作为生命主体的基础,是一种「冲动的行动」。我给你们显示过,我坚持,性的行动占有的行动的地位非常重要(今天我还会回头谈论它,因为我非回头谈论它不可)。假如我没有替这个行动下定义,我们绝对不可能去定位,去构想,佛洛伊德给予性的这个功用。就他而言,关於我们所应该称为满足的结构,主体的性的满足的结构。我们无法从任何其它的轨迹,构想这种性的满足的结构,除了就是在生命主体被建立的本身的位置。

It is the only notion which functions in a way that can give a sense to this Befriedigung.

能够给我们这个「性的满足结构」,产生意义的,这是唯一运作的观念。

In order to give to this sexual act structural reference points – outside of which it is impossible for us to conceive of its place in what is involved, namely, Freudian theory – we have been lead to bring into play one of the most exemplary mainsprings (ressorts) of mathematical thinking. Undoubtedly, when I use such means, it is to be clearly understood that it always only reaches something partial in it – partial for whoever only knows about mathematical theory from what I myself have made use of as an instrument.

为了要给予这个性的行动,一些结构的指标点,我们不得不应用数学思想的典范主流。我们也不可能在结构的指标点外面,构想它在佛洛伊德的理论所牵涉到的位置。无可置疑,当我使用这样的工具,目的是要让人了解,它总是仅仅到达它的某个部分。对於仅仅懂得数学的人,那只是某个部分,因为我自己使用它,只是当个工具。

But of course, the situation may be different for whoever knows the place of such a mainspring, that, no doubt, with some inexperience on my part, I extract, believe me, all the same, not without knowing the ramifications of what I am using in the totality of mathematical theory. And not without having assured myself, that whoever might want to make a more in-depth use of it, will find – in the theory as a whole, at the precise points that I chose to ground such a structure – will find the prolongations that will allow him to give it its proper extension.

当然,对於知道如此一个思想主流的人,情况可能不同。无可置疑的,由於我个人的经验不足,请相信我,我照常在学习,不是不知道,我正在使用的数学理论,有千头万绪的细节。也不是没有告诉过我自己,若是要更加深刻使用它,从全体宏观理论,在我选择的几个重点,奠下如此一个结构的基础,我将可以从其渊源,适当地引用。

Some echo has come back to me that in hearing me speak about the sexual act, by making use, in order to structure the tensions in it, of the ternarity that was provided for me by the proportion of the golden number, someone made this remark through clinched teeth: “The next time I go screwing, I must not forget my slide-rule!”

我听到有些的回馈,他们听到我谈论有关性的行动。为了架构性的激情张力,我引用均称的黄金率供应给我的三个基数,某个人咬牙切齿地发表这样的谈话:「下一次我做爱时,一定不要忘记带米达尺!」

Undoubtedly, this remark has all the agreeable character that one can attribute to the witticism, but it remains for me to be shaken a little like the curate’s egg when the one responsible for this amusing remark is a psychoanalyst. For in truth, I think very (3) precisely that successful jouissance in bed essentially results, as you have been able to see – I will dot the i’s – from forgetting what may be found on the slide-rule. Why is it so easy to forget? This is what I will once more insist on later. It is even the whole source, in short, of what is satisfying in what, on the other hand, (subjectively) is expressed by castration. But it is quite clear that a psychoanalyst cannot forget that it is in the measure that another act interests him, that we will call, to introduce the term today, the psychoanalytic act, that some recourse to the slide-rule may evidently be required.

无可置疑的,这种谈话幽默机智,令人会心一笑。但是我依旧感到驚骇不已,因为讲这句幽默话语的人,是一位精神分析师。事实上,我千真万确地认为,床第之间成功的「大欢爽」,基本上,是要渾然忘记米达尺量的长短,才能获得(你们能够看得出来,我将这个代表阳具的「一」,打上所有格的标点)。为什麽会那麽容易渾然忘记?这就是我以后还要持续讲下去的部分。总之,那甚至是满足的整个来源。在另一方面,主体受到阉割的表达的影响。但是显而易见的,一位精神分析师不要忘记,在衡量他感到興趣的另一项行动,今天为了介绍这个术语,我们就称之为精神分析师的行动。诉诸於米达尺的权衡,显而易见是不可或缺的。

The slide-rule, of course, to avoid any misunderstanding, will not consist on this occasion, in using it in order to read on it (we are not yet at that point) what can be read at the meeting place of two little lines. But, because of what it carries in itself in terms of a measure, which is described as nothing other than a logarithm, it provides us in effect with something that is not completely unrelated to the structure that I am evoking.

当然,为了避免误解,在这个场合,我使用米达尺,不是为了要阅读这两条线的交会点,表达出来的内容(我们还没有讲到那一点)。但是因为从测量的角度,它具有一些内涵,那道道地地就是被描述为对数,它事实上供应我们某件东西,跟我正在讲述的结构,並不是完全没有关系。

There it a striking thing in the psychoanalytic act – to name it thus with reference to the whole theory – there is a striking thing which is going to allow us to make a remark, which perhaps was seen by some people in the margins of what I have announced up to now. It is the following. I insisted on the character of act that is involved in the sexual act. One could remark in this connection, that everything that is stated in analytic theory seems destined to efface – for the individuals, suffering or unsatisfied in different ways, that we take responsibility for – the character of act that exists in the fact of the sexual encounter.

精神分析师的行动,有些耐人寻味的地方。就整个理论的指标来说,有件耐人寻味的事情,使我们能够发表评述,有些人从我迄今所宣讲出来的字里行间,就已经猜测得出来。那就是以下的内容、我坚决认为,性的行动会牵涉到「行动」的特性。有关这一点,我们能够评述说,精神分析理论所陈述的一切,对於个人而言,确定会有「消除」痛苦的功用,但是似乎会有许多方面,无法面面俱到。这是我们应该要负起的责任,因为精神分析师「行动」的特性,存在於性的接触这个事实。

雄伯译
springherohsiung@gmail.com
(886) 0933481945

Logic of Phantasy 56 Jacques Lacan

August 30, 2010

Logic of Phantasy 56
Jacques Lacan
雅克 拉康

Lacan Seminar 14:
The Logic of Fantasy 13
幻见的逻辑

This is why there can be somewhere in certain human activities – which remain for us to be examined, according to whether they are a mirage or not – what is called creation, or poetry, for example.

这就是为什麽在某些人类的活动,会有某个地方,始终有待检验,看看那些是否是幻想,例如,我们所谓的創造,或是诗的想像。

The phallus is indeed then, if you wish, from one point of view, the penis. But it is in so far as it is its lack with respect to jouissance that constitutes the definition of the subjective satisfaction to which there is remitted the reproduction of life.

从某个观点,阳具确实就是陰莖,假如你们不介意的话。就「大欢爽」而言,它就是它的欠缺。「大欢爽」组成生命主体的满足的定义,生命的繁殖就从那里遞送。

In fact, in copulation, the subject cannot really possess the body that he embraces. He does not know the limits of possible jouissance, I mean the one that he can have of the body of the Other, as such, because these limits are uncertain. And this is all that is constituted by this beyond that scoptophilia and sadism define. That phallic failure takes on the ever renewed value of a fainting of the being of the subject, is something that is essential to masculine experience, and what makes this jouissance be compared to what is called the return of the little death.

事实上,在性交媾时,生命的主体並无法真正拥有他所拥抱的身体。他並不知道,可能的大欢爽的极限在哪里。我的意思是,他能够拥有大它者的身体的极限,因为这些极限极不稳定。它组成的内涵,已经超越色情窥视狂及虐待狂所定义的内涵。阳具的无能为力,使得主体的实存的突然软弱,具有一再更新的价值,这对於男性的重振雄风,是很重要的。比起所谓「欲仙欲死的回转」,这是「大欢爽」的实存。

This fainting function – for its part, much more direct, directly experienced, in masculine jouissance – is what gives the male the privilege from which has emerged the illusion of pure subjectivity.

这个「突然软弱」的功用,就它本身而言,在男性的「大欢爽」中,更加直接地被经验到。这就是为什麽男性拥有这个特权,产生纯粹是主观性的幻觉。

If there is an instant, a somewhere, when man can lose sight of the presence of the (13) third object, it is precisely in this, this fainting moment at which he loses, because it fails, what is not simply his instrument, but, for him as for the woman, the third element of the relation of the couple.

假如有这麽一个时刻,在某一个地方,男人会看不见这个第三客体的存在,那确实就是这个「突然软弱」的时刻。此时,他失去的,不仅是因为作为他的工具,无法发挥功用,而且,对於他,跟对於女人一样,那就是性伴侣的关系的第三因素。

It is starting from there that there were constructed, even before the advent of what we are calling here the status of pure subjectivity, all the illusions of knowledge.

从那里开始,所有的知识的幻觉都被建构在那里,即使在我们所谓的纯粹主观性的地位,来临之前。

The imagination of the subject of knowledge, whether it is before or after the scientific era, is a male forgery. And male in so far as it has some of the characteristics of impotence, that it denies the minus something around which there is constructed the effect of causation of desire, which takes this minus for a zero. As we have already said, taking the minus for a zero, is proper to the subject and the proper name is here designed to mark its trace.

这个作为「知识的生命主体」的想像,是一个男性伪造品,无论是在科学的时代之前,或之后。对於男性而言,那具有一些无能为力的特色,它否认了这「减一」的东西。环绕着它,引起欲望的影响,被建构在那里。它把这个「减一」当着是一个「零」。我们已经说过。把这个「减一」当着是「零」,就是生命主体的本体所在,本体的名字在此被设计,要标示它的痕迹。

The rejection of castration marks the delusion of thinking, I mean, the entry of the thinking of the I, as such, into the real, which is properly what constitutes, in our first quadrangle, the status of the I am not thinking, in so far as syntax alone sustains it.

阉割的拒绝标示着思想的幻觉。我的意思是,这个「一」本身的思想的进入真实界。这在我们最初的四方形的架构里,组成了「我没有正在思想」的地位,仅就维持它的句法而言。

This is what is involved, as regards structure, in what allows there to be edified what Freud designates for us about sexual satisfaction in its relation to the status of the subject.

关於结构,这就是它牵涉到的,佛洛伊德为我们指明的性的满足,跟生命主体的地位,让我们能够获得啟示的地方。

We will remain there for today, designating for the next time what we now have to advance on the function of acting-out.

今天我们先讲到这里,预示下一次,我们必须提出的内容,有关「积极行动」的功用。

雄伯译
springherohsiung@gmail.com
(886) 933481945

Logic of Phantasy 55 Jacques Lacan

August 30, 2010

Logic of Phantasy 55
Jacques Lacan
雅克 拉康

Lacan Seminar 14:
The Logic of Fantasy 13
幻见的逻辑

Seminar 13: Wednesday, March 1, 1967

Of course, common humour or common sense, as you wish, makes of this little difference, the fact that, as they say, some people have one and the others do not. This is not at all what is in question, in fact. For the fact of not having it plays for the woman, as you know, just as essential a role, just as mediating and constitutive a role in love, as for man. Much more, as Freud has underlined, it seems that her effective lack confers some advantages on her. And this is what I am now going to why to articulate for you.
In effect in effect, what do we see if not that, as we said earlier, the extreme ratio of the relation – in other words what reproduces it in its exterior – is going to serve us here in the form of the 1, which gives – which reproduces – the correct proportion, that defined by the small o, outside the relation thus defined as the sexual relation.

当然,随你喜欢,使用公同幽默或普通常识,来解释这些微差異。事实是,如人们所说,有些人有这个些微差異,另外有些人就是没有。事实上,这根本也不是受到置疑的地方。你们知道,恋爱中的女人,跟恋爱中的男人一样,这个些微差異会扮演同样重要的角色,同样作为仲介及本质的角色。而且,佛洛伊德已经强调过,女人的有效欠缺,似乎赐予她一些利益。这就是我现在正在跟你们表达的。事实上,你们所看到的,难道不就是我早先说的关系的黄金比率?换句话说,在它的外面复制它,将可以在这里替我们服务,以这「一」的形式。这样可以产生,或复制这个正确的比率,由小客体定义的比率,在这个因此被定义为性的关系的外面。

In order that one of the partners should posit himself vis-a-vis the other as an equal one, in other words, in order for there to be established the dyad of the couple, we have here, in the relation thus inscribed – in the measure of the mean and extreme ratio – the support, namely, this second 1 which is inscribed on the right and which gives again the proportion with respect to the whole – on condition that there is maintained in it this third term of the small o.

为了让其中一位伴侣提出自己,跟另外一个人,平等地面对面相对,换句话说,为了让这对伴侣的四角关系能够被建立,我们在这里,以因此铭记的关系,以黄金比率的衡量,得到这个支持,也就是,这个第二个「一」被铭记在右边,再一次提供跟整体相关的比率,只要这个第三个术语的小客体,能够被维持在里面。

It is here, of course, there resides the fact that we can say that, in the sexual relation, it is in so far as the subject manages to make himself equal to the Other, or to introduce into the Other itself, repetition (the repetition of 1), that it finds itself reproducing, in fact, the initial relation, the one which maintains, always pressing, this third elements, which here is formulated by the small o itself.

当然,在这里,存在着这个事实,我们能够说,在这个性的关系,生命的主体成功地使自己相等於是大它者,或是介绍自己,成为大它者的本身,作为它的重复(这个一的重复)。事实上,它发现它自己在复制这个最初的关系,这个关系总是迫不及待地维持这个第三因素。在此,我们使用这个小客体的本身来说明它。

In other words, we rediscover here the same process, the one that I previously inscribed, in the form of a bar of division, as making the relation of the subject to the big O begin, in so far as – in the mode in which a division is produced – the O barred is given. That in relation to this big O, it is an S barred which comes to be established, and that the remainder is given there by a small o which is an irreducible element of it.

换句话说,我们在此重新发现这个相同的过程,我先前铭记的过程,以一条区分的横槓,来开始主体与大它者的关系。在彼此的区分产生时,作为大它者的符号的O,被画一横槓代表被禁制。相对於这个大它者O,一个作为主体的符号的S 也被画一横槓,代表一个被禁制的生命主体渐渐被建立。剩余的部分,就由一个小客体提供。这个小客体是生命主体不可被化减的因素。

(11) What does what mean? What it means, is that we are beginning to conceive of how it can happen that such a local organ, as I might say, and in appearance a purely functional one, like the penis, can here come to play a role in which we can glimpse what is involved in the true nature of satisfaction in the sexual relation.

(第十一)那是什麽意思?它的意思是,我们渐渐开始构想,这样一个局部的器官,我不妨说,外表上纯粹是一个功用性的器官,例如阳具,如何能够扮演这麽一个角色,让我们瞥见,性的关系所获得的满足的真实性质,会牵涉到的一切。

Something, in effect, somewhere, in the sexual relation, can symbolise, as one might say, the elimination of this remainder. It is in so far as it is the organ which is the seat of detumescence that, somewhere, the subject can have the illusion – a deceptive one undoubtedly, but even though it is deceptive it is nonetheless satisfying – that there is no remainder, or at the very least, that there is only a perfectly vanishing remainder.

事实上,在性的关系,有某件东西,在某个地方,能够将这个剩余的东西的减化,用符号象征,我们不妨这样说。这个器官是在消腫的位置,主体会产生幻觉的地方,无可置疑的,那是一个欺骗性的幻觉,但是即使它是欺骗性,它仍然令人满足。那里没有剩余的东西,或至少,那里的剩余的东西消失到近乎没有。

This, in truth, might be simply of the order of the comic, and certainly belongs to it, because this is, at the same time, what gives its limit to what one can call jouissance, in so far as jouissance is supposed to be at the centre of what is involved in sexual satisfaction.

事实上,这可能是属於滑稽的层次,确实是属於这个层次,因为在同时,它限制了我们能够称为的「大欢爽」。这个「大欢爽」应该被认为是处於性的满足相关的中心。

The whole schema which supports, fantastically, the idea of discharge, in what is involved in instinctual
(pulsionnelles) tensions, is in reality supported by this schema, where one sees there being imposed this limit to jouissance, on the basis of the function of detumescence.

这整个的基模,令人难於置信地,在牵涉到本能的激情张力时,支撑发泄的观念。激情张力确实是由这个激模所支撑。在那里,我们看到这个「大欢爽」的这个限制被赋加,根据「消腫」的这个功用。

Undoubtedly, this is the most disappointing aspect that one could imagine for a satisfaction, if, in effect, what was involved was purely and simply jouissance. But everyone knows that, if there is something that is present in the sexual relation, it is the ideal of the jouissance of the other, and, moreover, what constitutes its subjective originality. for it is a fact that if we limit ourselves to orgasmic functions, nothing is more precarious than this intersection of jouissances. If there is, indeed, something that experience reveals to us, it is the radical heterogeneity of male jouissance and female jouissance.

无可置疑的,就满足而言,这是我们能想像得到的,最令人失望的一面,事实上,假如所牵涉到的,纯粹及仅仅是「大欢爽」。但是每个人都知道,假如在性的关系上,会出现某件东西,那就是「大它者的大欢爽的理想」。而且,这个理想会形成它的主观性的原创力,因为事实上,假如我们将自己局限於性高潮的功用,最不稳定的东西,莫过於是「大欢爽」的这个交会。的确,假如精神分析经验能够给我们某些啟示,那就是男性的「大欢爽」及女性的「大欢爽」的瞬息万变。

This indeed is why there are so many good souls occupied, more or less scrupulously, with verifying the strict simultaneity of their jouissance with that of their partner. I am certainly not going to lay out today the range of the many failures, lures and deceptions that this lends itself to. But the fact is that what is involved is something quite different to this little exercise in erotic acrobatics.

这个确实是为什麽,这麽多高尚的灵魂,相当不顧一切地,全神贯注於要跟他们的性伴侣,同时一致地达到性的高潮。今天,我确定不是要描绘出,这样的企图反而会造成多少功败垂成,不能自拔,及自我欺骗的情况。但是事实上,所牵涉到的结果是,完全不同於这种性爱特技的小技俩。

If something – it is well enough known, the place it has taken in a certain psychoanalytic verbiage is also known – if something comes to be founded around the jouissance of the Other, it is in so far as the structure that we have stated today gives rise to the phantom of the gift.

眾所皆知,假如有某件东西,发生在某个精神分析的滔滔不绝,被人知道,假如环绕着大它者的大欢爽,有某件东西渐渐被建立,那就是我们今天表述的这个结构,产生了「这个天赋的魅影」。

It is because she does not have the phallus that the woman’s gift takes on a privileged value as regards the individual (l’etre) and is called love, which is – as I have defined it – the gift of what one does not have.

因为女人没有阳具,她的天赋表现出一个特别的价值,关於作为个人跟所谓的爱情。我给它下的定义是,「因为没有而产生的天赋」。

(12) In a love relationship, the woman finds a jouissance that is, as one might say, of the order precisely of causa sui, in so far as, in effect, what she gives in the form of what she does not have, is also the cause of her desire.

(第十二)在爱情的关系,女人找到一个确实属于「自力救济」的「大欢爽」,我们不妨这样说。事实上,她用她所没有的东西的形式,所给予的就是,欲望的原因。

She becomes what she creates, in a purely imaginary fashion, and, precisely, what makes her an object – in so far as in the erotic mirage she can be the phallus – to be it and at the same time not be it. What she gives by not having it, becomes, I have just told you, the cause of her desire. It is only, one can say, because of this, that the woman completes genital union in a satisfying fashion.

她成为她自己創造的样子,以纯粹想像的方式。的确,这会使她成为一个客体。在性爱的幻想当中,她能够充当阳具,既成为阳具,同时又不成为阳具。她以没有阳具,来提供阳具,产生的结果,我刚刚告诉过你们,那就是欲望的原因。我们不妨说,因为这样,女人以令人满足的方式,完成了性器官的结合。

But, of course, in the measure that, having provided the object that she does not have, she does not disappear into this object. I mean that this object only disappears – leaving her to the satisfaction of her essential jouissance – through the intermediary of masculine castration. So that, in short, she, for her part, loses nothing in it, since she only puts into it what she does not have and that, literally, she creates it.
And this indeed is why it is always through identification to the woman that sublimation produces the appearance of a creation. It is always in the mode of a genesis, which is certainly obscure – before I expose its lineaments before you here – but very strictly linked to the gift of feminine love, in so far as it creates this vanishing object – and what is more, in so far as she lacks it – which is the all powerful phallus.

当然,由於女人提供她所没有的客体,她並没有消失进入这个客体。我的意思是,这个客体只是消失,留给她享用她的「大欢爽」的满足,透过男性被阉割的当下性。总之,就她而言,她在里面並没损失,因为她放置在里面的,是她所没有的东西。实质上来说,她創造了这个东西。这确实就是为什麽,总是要透过对於女人的认同,昇華才能产生一种創造的表象。总是以一种創世纪的模式,那确实是混沌不明,在我暴露它的輪廓在你们面前之前,但是它跟女性的爱情的天赋息息相关。它創造这个逐渐消失的客体,而且,正是因为她欠缺这个客体,这个耀武揚威的阳具。

雄伯译
springherohsiung@gmail.com
(886)0933481945

Logic of Phantasy 54 Jacques Lacan

August 29, 2010

Logic of Phantasy 54
Jacques Lacan
雅克 拉康

Lacan Seminar 14:
The Logic of Fantasy 13
幻见的逻辑

Seminar 13: Wednesday, March 1, 1967

There must also, there must also be something in this which is very closely linked – not, I must say, in the most convenient fashion – with what one can call the religion of the Word (Verbe), since, undoubtedly, after the very surprising hopes about liberation from the Law (which corresponds to the Pauline generation in the Church), it seems that in what followed, many dogmatic statements were weakened. Is the name of what? Of production of course, the production of souls! In the name of the production of souls, this announcement of the passage of humanity to beatitude as being very near, suffered, it seems to me, a certain postponement.

而且,也必须要有某件的东西,跟我们所谓的「字的宗教」息息相关,容我方便权宜地说。无可置疑的,在令人驚喜的希望之后,人们从神的法则解放出来,(这个解放跟教会在聖、保罗那一代相一致),似乎随之而来的,许多武断教条的陈述,为之减弱。那是憑藉什麽的名义?当然是憑藉「生产」的名义,「灵魂」的生产!我觉得,以灵魂生产的名义,宣告人类通往至上幸福,快要到了,反而遭受到某种的拖延。

But you must not believe that the problem is limited to the religious sphere. Another announcement having been made about the liberation of man, it seems that the production of proletarians must have played some role, in the precise forms socialist societies took on, starting from a certain idea of the abolition of the exploitation of man by man. As regards this production, it does not seem that a much clearer measure has been reached, and as regards what is produced – just as the Christian field, in the name of the production of souls, has continued to allow there to appear in the world beings of whom the least that one can say is that their soul-like quality is quite mixed – in the same way in the name of the production of proletarians, it does not seem that (9) there is coming to light anything other than this something respectable certainly, but which has its limits, and that one could call, the production of managers (cadres). Therefore, this question of production and of the status of the subject qua
product, is now presentified to us at the level of something which is indeed the first presentification of the Other, in so far as it is the mother.

但是你一定不要相信,这个问题只是局限於宗教的范围。关於人的解放,还有另外一种宣告被发出。似乎普罗阶级的生产,以社会主义社团的明确形态,当时一定扮演某些的角色,从废除人对於人的剥削的观念开始。至於这个生产,似乎並没有获得更加明朗的进展。至於所被生产的东西,例如在基督教的领域,以灵魂的生产的名义,继续容许人类出现在这个世界。对於人类,我们只能含蓄地说,他们类似灵魂的特质,是相当混杂的。就像是以普罗阶级的生产的名义,除了某件确实值得尊敬的东西外,似乎並没有任何其它东西让人啟明。它有它的局限,我们称之为「经理人的生产」。因此,作为生产的生命的主体,他的生产跟地位的问题,现在被呈现在我们面前,以大它者的第一次现身的层次,那就是「母亲」。

We know the value of the unifying function of this presence of the mother. We know it so well that the whole of analytic theory (and practice) has literally tipped over towards it and has completely succumbed to its fascinating value. The principle, from the origin, and this going (you are able to understand it because you saw it being supported in a debate which ended our last year), the whole analytic situation was conceived of as reproducing, ideally, I mean as being founded on the ideal of this unit of fusion (or this foundational unification if you wish), which is supposed to have united for nine months – as I recalled the last time – the child and the mother. Undoubtedly …

我们知道,母亲的存在具有统一性功用的价值。我们知道得很清楚,整个的精神分析理论或做法,实质上是绊绊跌跌地朝向它前进,並且已经完全屈從於它迷人的价值。從起源开始,这个原则及这个进展(你们能够了解它,因为你们看到,在去年底的那场辩论,它受到支持),整个的精神分析学的情况,都被构想当着是一种理念的繁殖,我的意思是,它被当着是以统合的这个单位的理想为基礎(或者,不妨说是统一作为基礎)。它被认为已经统一了九个月,小孩跟母亲,我记得上一次,我这样说。无可置疑的、、、

-A female voice: We can’t hear you, sir.
女性的声音:我们听不见,老师。

-Dr. Lacan: What?
拉康教授:什麽事情?

-The same voice: It’s very hard to hear you.
相同的声音:我们听不到你。

-Dr. Lacan: It’s very hard to hear me. I’m terribly sorry that all of this is working so badly, but I am very grateful to you for telling me. I’m going to try to speak more loudly. Thank you.

拉康教授:你们听不到我。很抱歉,现场的状况那麽遭糕,但是我很感谢你告诉我。我会讲大声一点。谢谢。

-The voice: It’s the microphone.
声音:那是麦克风的关系。

-Dr. Lacan: It isn’t working at all today, huh. Good …
拉康教授:今天,麦克风老是有状况。哦,好了、、、

… what unites then the child and the mother. It is precisely not to make this union of the infant and the mother …

、、、统一小孩跟母亲的力量。确实不是要使婴儿跟母亲的统一、、、

(whatever way we qualify it, whether we make of it of not the function of primary narcissism, or simply the elective locus of frustration and of gratification) – this is precisely what is at stake, namely, not to repudiate this register, but to put it back in its correct place, that our theoretical efforts are about. It is in so far as there is somewhere – and I am saying at the level of sexual confrontation – this first affirmation of the unity of the couple, as constituted by what the religious statement has formulated as “one flesh”. What a mockery!

(无论我们用什麽方法赋予特质,无论我们解释它,是否用原初的自恋,或仅仅用挫折与满足的选择性轨迹)。这确实是岌岌可危的地方。换句话说,不要排除这个铭记,而要它各就各位。这是我们精神分析理论努力的方向,因为有某个地方、、、我是说,在性的面对的层次,夫妻的首次的肯定统一,内容是由宗教的陈述所说明当着是「合为一体」。真是好笑得很!

Who can affirm in any way whatsoever that, in what is called a genital embrace, the man and the woman form one flesh? Unless the religious statement here has recourse to what is put by analytic investigation, to what,n in sexual union is represented by the maternal pole. I repeat: this maternal pole – since, in the oedipal myth, it seems to be confused with, to give purely and simply the partner of the little male – has in reality nothing to do with the male-female opposition.

有谁能够用任何方法来肯定,在所谓的性器官的拥抱,男人跟女人就合为一体?除非宗教的陈述,是诉诸於精神分析的研究的内容,诉诸於性的结合,是母亲扮演生殖的角色。我重述一遍:母亲扮演生殖的角色。在伊底普斯的神话里,它似乎被混杂了。事实上,纯粹而且仅仅是这个小男孩的同伴,跟男性与女性的对立,丝毫没有关系。

Because the girl just as much as the boy has to deal with this maternal locus of unity, as representing for her what she is confronted with at the moment of approaching what is involved in sexual union.

因为女孩完全跟男孩一样,必须要处理这个以母亲作为统一的轨迹,作为代表她所面对的东西,当她要接触到性的结合的时刻。

(10) For the boy as for the girl what he is as product, as small o, has to be confronted with the unity established by the idea of the union of the child with the mother and it is in this confrontation that there emerges this 1-o, which is going to bring us this third element, in so far as it also functions as the sign of a lack, or, if you wish again, to use the humorous term, of the little difference, of the little difference which comes to play the capital role in what is at stake in terms of sexual union in so far as it involves the subject.

(第十)对於男孩,跟对於女孩一样,他作为产物,作为小客体,必须要面对这个被建立的统一,由小孩跟母亲的统一的理念所建立。就在这种面对当中,出现这个「一减零」的关系,它会带给我们这第三个因素,充当一种欠缺的符号的功用。或者,你高兴的话,不妨使用这个幽默的术语「些微差别」。这个些微差别,扮演一个重要的角色,在性的结合岌岌可危的地方,因为它牵涉到生命的主体。

雄伯译
springherohsiung@gmail.com

Logic of Phantasy 53 Jacques Lacan

August 29, 2010

Logic of Phantasy 53
Jacques Lacan
雅克 拉康

Lacan Seminar 14:
The Logic of Fantasy 13
幻见的逻辑

Seminar 13: Wednesday, March 1, 1967

(6) Such is this perfectly fixed relation, which has extremely important mathematical properties that I have neither the leisure nor the intention of developing for you today. You should know simply that its appearance in Greek mathematics coincides with the decisive step of putting order on what is involved in the commensurable and the incommensurable.

(第六)这个完全固定的关系就是这样。它具有极端重要的数学的属性,可是我今天没有这个时间,也没有这个意图要来发挥。你们只要应该知道,它出现在希腊的数学里,刚好巧合於,可约分数与不可约分数所牵涉的演算的关键步骤。

In effect, this relation is incommensurable. It is, in the search for the mode in which there can be defined – in the way in which there overlap – the succession of points given by the staggered series of two units of measure, incommensurable to one another. Namely, what is most difficult to imagine: the way in which they become confused, if they are incommensurable. What is proper to the commensurable, is that there is always a point where the two measures will come together on the same footing. Two commensurable values will always end up at a certain multiple, different for the one and for the other, constituting the same magnitude. Two incommensurable values, never. But how do they interfere with one another? It is along the line of this research that there was defined this procedure which consists in reducing (rabattre) the smaller into the field of the larger and asking oneself what happens – from the point of view of measure – to the remainder.

事实上,这个关系是不可约分的。在寻找能够下定义的模式时,测量的两个摇摆不定的单位,互相之间不可约分,它们所提供的连续的点,会有重叠的地方。换句话说,最难想像的是,假如他们是不可约分数,它们会以怎样的方式被混肴。至於可约分数的本体是,总是会有一点,两个单位的测量,会在同一个立足点,汇聚在一起。两个可约分的价值,总会以某个多重关系结束。这个多重关系,对於前者,或对於后者,都是不同的,它们组成相同的重要性。两个不可约分的价值,则永远没有办法以这种方式结束。但是它们如何互相干涉呢?沿着这条研究的途径,我们能够替这个程序下个定义。这个程序在於将较小的数,化简到较大的数的领域,然后问问自己,剩余的结果会是如何,从测量的观点来说。

For the remainder, which is here, which is obviously 1-o, we will proceed in the same way. We will reduce it within the larger one. And so on to infinity, I mean, without ever being able to arrive at the end of this process. It is in this that there consists precisely the incommensurability of a relation that is nevertheless so simple.

对於剩余的数目,显而易见是一减去零的结果,我们就照样演算下去。我们将它化简到这个较大的一的数目里。一直演算到无穷数,我的意思是,永远没有办法到达这个过程的终了。确实就是在这里,一个关系的不可约分,问题不是那麽单纯。

Of all the incommensurables, this one is the one that, as I might say, always leaves the greatest separation in the intervals that define the rationality of the commensurable. A simple indication that I cannot give any further commentary on here.

在所有的不可约分当中,这个数,我不妨这样说,总是在定义可约分数的合理数时,会留下最大的隔离。这简单地表明,我不可能在这里,再作任何详尽的评论。

In any case, you see that it is a matter, any way, of something which, in this order of the incommensurable, is specified by every special accentuation, as well as a purity of relation.

无论如何,你们看出,在不可约分数的这个秩序上,有某件东西,被每一个特别的强调,以及一个纯净的关系,明确指明。

(7) To my great regret – because I think that all the guts of occultism are going to tremble on this occasion – I am indeed obliged, for the sake of honesty, to say that this small o relation is what is called the golden number. After which, naturally, there is going vibrate, in the inner depths of your cultural acquisitions – especially as regards aesthetics – the evocation of anything you like: cathedrals … Albert Durer … alchemical crucibles and all the other similar fiddle faddles!

(第七)令我感到遗憾的,因为我认为,在这样的场合,所有神秘主义的本质即将动摇。坦诚地说,我确实不得不说,这个小客体的关系,就是所谓的「黄金数目」。当然,在你们文化的累积的内在深处,你们会有所共鸣,特别是关於美学方面。你们可以自由联想到,例如,「净化」的作用,或阿伯特、杜乐的化学的融合坩埚,或其它的类似的天方夜谭。

I hope nevertheless that the seriousness with which I introduced the strictly mathematical character of the matter – and very specifically its problematic nature, which in no way gives the idea of a measure that is easy to conceive of – made you sense that it is something different that is at stake.

可是,我希望,我认真地介绍这全然都是数学的特性,明确地,还会牵涉到它具有争议性的部分。这丝毫没有让测量的观念,变得容易构想。我的认真会使你们感觉到,岌岌可危的是某件不同的东西。

Let us see now some of the remarkable properties of this small o. I wrote them in black on the left. You can see already that the fact that 1+o is equal to the inverse of o, namely, to 1/o, was already sufficiently guaranteed in the premises given by the definition of this relation. Because the notion that it consists in the relation of the smaller to the greater, in so far as equal to that of the greater to the sum, already gives us this formula, which is the same as this fundamental one: o = 1/(1+o). Starting from this, it is extremely easy to see other equalities, whose obsolete and, in truth, for us, momentarily important character is marked by the fact that I wrote in red the following equalities.

现在,让我们看一看,这个小客体的一些显而易见的特性。我用黑色粉笔,将它们书写在左边黑板上。你们已经能够看出,一加零等於零的倒转,换句话说,就是等於零分之一。这个假设,在这个关系的定义,就已经可以得到足够的确认。因为观念上是,这个关系在於,较小的数要被化简到较大的数,这样它才会相等於是较大数目的和。我们从这里得到一个公式,跟这个基本的公式相同:零等於一加零分之一。从这里开始,其它的相等数,就极端容易看得出来。事实上,其它相等数的陶汰不用,对於我们目前的意义重大,它所标示的事实,我用红色粉笔,书写以下的平等式。

The only important thing to note being that the one minus small o which it here (1), can be equal to o squared, which is very easy to prove. And, on the other hand, that two plus small o which is here, and you can see – from the simple consideration of one plus small o over one minus o – how this two minus small o can be easily deduced. Which represents the following. Namely, what happens, when instead of involuting onto itself the reduction of segments, one develops them on the contrary towards the outside. Namely, that the one over 2 plus small o – namely, what corresponded earlier to our external segment in the anharmonic relation (it is equal to one, being obtained by the outside development of the one that the greater length represents) – the one over two o has the same value as this initial value that we started from, namely, small o, namely, one over one plus o. (cf. Appendix).

唯一要注意的重要的事情是,一减去这个小客体的零,在此这个「一」就等於是零的平方,要证明这一点是轻而易举。在另一方面,二加这个小客体的零,你们看到,从这个简单的推算:一加小客体的零,当一减零的分子,这个二减这个小客体的零,是多麽容易演算出来。这代表以下的结果。换句话说,发生的结果,非但没有将部分的化简,内捲到自己里面,相反地,我们发展它们朝向外面。换句话说,这个一充当二加小客体零,也就是说,早先对应於这个不和谐的关系,我们外在的部分(这个较大长度所代表的一,它的外在发展获的结果,等於一)。这个一充当两个零的分子,拥有跟原先我们开始时的价值相同的价值,换句话说,小客体的零,一充当一加零的分子。

Such are the properties of the mean and extreme ratio, in so far as they are going perhaps to allow us to
comprehend something about what is involved in genital satisfaction.

这就是这个黄金比率的特性。它们将会让我们理解,某件关於性器官的满足牵涉到的内涵。

As I told you, small o is one of the ordinary (quelconque) terms of this genital relation.

我告诉过你们,小客体的零,是性器官关系的普通术语之一。

(8) I am saying, one of the ordinary terms, whatever may be its sex. The girl, like the boy, in the sexual relation – the experience of the subjective relation in so far as analysis defines it as oedipal – the girl like the boy enters it first of all as a child. In other words, as already representing the product – and I am not giving this term at random, we will have to take it up again subsequently – in so far as it allows to situate, as different from what is called creation, what, in our day, circulates as you know, everywhere and even without rhyme or reason, under the name of production.

(第八)我是说,无论它的性别是男是女,它都是性器官的普通术语之一。女孩,在性的关系上,就像男孩一样,就生命主体的经验而言,精神分析学将它定义为伊底普斯情结。女孩,像男孩一样,首先进入这个世界时,身份是一个孩子。换句话说,它作为一个产品的代表。这个术语,我不是随便取的,随后我们还要运用到它。它使我们能够定位,在我们的时代,以「生产的名义」,没来由地到处流通的东西,不同於所谓「创造」的位置。

This relation of the subject as such to what is involved in production should be defined, and is indeed the most imminent, the most current problem proposed to thinking. Whatever may be advanced, I am saying, in a dialectic of the subject where it is not seen how the subject itself can be taken as a production, is entirely without value for us. Which does not mean that it is easy to guarantee, starting from this root, what is involved in production.

生命主体的本身,跟生产所牵涉到的关系,应该被定义。它确实是我们所建议的跟思想的问题当中,最咄咄逼人,最迫不及待的问题。我是说,在生命主体的辩证法里,不管我们提出什麽,对於我们完全都没有价值。因为在那里,生命的主体本身如何被看待为一个生产,其实无足轻重。这並不意味着,从这个根源开始,生产所牵涉的东西,就很容易得到确认。

It is so little easy to guarantee, that if there is anything an unprepared mind might well be astonished at, it is the remarkable silence – the silence of “Conrard” – that psychoanalysis maintains on this delicate question, which is nevertheless … I ought to say which plays its part, however little, in our journalistic, political, domestic, daily, and anything you wish, even commercial life, and which it called birth control. We have yet to see an analyst saying what he thinks about it! It is all the same curious, in a theory that claims to have something to say about sexual satisfaction!

要得到确认,並不太容易。假如有任何东西,会让一个毫无心理準备的人大吃一惊,那就是这个显而易见的沉默,这个「康拉德的小说黑暗之心」所描绘的沉默,精神分析学在这个微妙的问题上,所保持的沉默。我应该说,儘管是隐隐约约,这个沉默都会扮演它的角色,无论是在我们的新闻行业,政治领域、家庭、及日常生活里,任何你愿意看到的,甚至在商业的活动里,或它所谓的「节育生产」里。我们还没有听到哪一位精神分析师,大胆地说出他对於这个沉默的看法!同样耐人寻味的是,即使宣称对于性的满足振振有词的理论,同样是无言以对。

雄伯译
springherohsiung@gmail.com
(886)0933481945

Logic of Phantasy 52 Jacques Lacan

August 29, 2010

Logic of Phantasy 52
Jacques Lacan
雅克 拉康

Lacan Seminar 14:
The Logic of Fantasy 13
幻见的逻辑

Seminar 13: Wednesday, March 1, 1967

And this, to the point that all the other orders of satisfaction (those that we have just enumerated as present in effect in the Freudian evocation) only come to take on their meaning when put into a certain dependency – which I would defy anyone to define, to render conceivable, otherwise than by formulating it in terms of structure – into a dependency, I was saying, let us say – crudely – that is symbolic with respect to sexual satisfaction.

所有满足的其它层次,(那些我们刚列举,作为佛洛伊德召唤的影响),只有在被依靠的情况下,才形成它们的意义,。什麽叫依靠,我看有没人敢给它下个定义,除了用结构的分析外,还有办法让它可以理解。我不粗略地说,那就是性的满足的象征意义。

These are the terms in which I am proposing to you the problem that I am taking up again today and which consists in trying to give you the signifying articulation of what is involved in the repetition implied in the sexual act. Is it truly what I have said – what the tongue promotes for us and what undoubtedly our experience does not invalidate – namely, an act, after having insisted on what is involved in the act, in itself, in terms of conditioning, first of all, by the repetition which is internal to it.

这些都是一些术语,我用来跟你们建议,我今天再一次要探讨的问题。这个问题在於设法用意符表达,在性的行动所暗示的重复的内涵。那确实是我刚刚说过的,语言对於我们的提昇,而且无可置疑的,我们精神分析经验並没有予以否认。换句话说,性是一种行动,由於一直坚持行动的本身内涵,用制约反应的术语来说,重复是它的内在条件。

As regards the sexual act I would go further, at least I thought I had to go further in order to grasp its import. The repetition that it implies, involves – at least if we follow Freud’s indication – an element of measure and of harmony which is, undoubtedly, what the directive function given to it by Freud evokes, but which undoubtedly is what is to be specified by us.

关於性的行动,我将进一步探讨。至少,我认为我必须进一步探讨,我才能理解它的意义。性所暗示,所牵涉到的重复,至少就佛洛伊德的指示而言,是一种酌量跟和谐的因素。无可置疑的,这是佛洛伊德的指导的功用所召唤,但是无可置疑的,也是我们应该跟它明确指明的。

For if there is something that is produced, that is promoted, by any of the analytic formulations, it is that in no case can this harmony be conceived of as being of the order of the complementary, namely, as the union of male and female, however simply (4) the populace pictures it, in the style of the union of the key and the lock, or in anything whatsoever which is presented in these habitual modes of gamic symbols. Everything indicates to us – and it seems that I only have to make something of the fundamental function of this third element which turns around the phallus and castration – everything indicates to us that the mode of measure and proportion implied in the sexual act is of a completely different structure and, to say the word, is more complex.

即使精神分析学产生,提昇了某件东西,,那也决不是这个和谐被构想成为是互补的秩序,换句话说,决不光是男性跟女性的结合,不管大众如何单纯地构想它,把它想像成为是锁跟鑰匙的结合,或是性的象征的这些习惯的模式。我们所获得的指示是,我觉得我必须强调,环绕阳具跟阉割的这个第三因素的基本功用。这里的一切都跟我们指示,性的行动所暗示的酌量跟均称模式,属於完全不同的结构,我不妨这样说,它有更加错综复杂的一面。

This is what, the last time, in leaving you, I had begun to formulate, in evoking – since it is a matter of harmony – the relation described as an harmonic which ensures that on a simple line that has been drawn, a segment can be divided in two ways: – by a point which is internal to it – a point c between a and b giving some relation or other, for example, 1/2.

这是上一次我刚开始说明,告一段落的地方。因为谈到和谐的问题,我召唤被描述为和声学的关系,来确定,在一条被画好的线条上,一个部分能用两种方式来区隔。一种方式是,根据它内部的一点,c点处於a点跟b点之间,这样就产生了某种关系,例如,二分之一的关系。

– Another point d, outside, can realise in the segments determined between it – this point d, for example – with the points a and b of the initial segment, the same proportion, 1/2.

另外一种方法是,在a点跟b点之间的外面,另外画个d 点,跟原先的长度,成相同的比率。这样它也能够表现出二分之一的关系。

Already, this had appeared more suitable to us to guarantee what is involved, according to all our experience.

依照我们所有的精神分析经验,第二个方法似乎还更能保证到达它的内涵。

Namely, the relation of one term to another term that is presented to us as a place of unity, the unity, I mean, of the couple. That it is in relation to the idea of the couple, where it is found – I mean effectively, in the subjective register – that the subject has to situate himself, in a proportion that he may find has to be established by introducing an external mediation to the confrontation that he constitutes – as subject – to the idea of the couple.

换句话说,一个术语跟另外一个术语的关系,被呈现给我们作为一个结合的地方。我的意思是,男性跟女性的结合。它跟男女配对的这个观念有关,我认为最有效的地方,在於人是作为生命的主体。主体必须定位他自己,用他可能发现均称的比率,他必须借助一个外在的媒介,例如,男女配对的观念,才能建立他作为主体,所形成的相对的关系。

This is only a first approximation and, in a way, the simple schema that allows us to designate what it is a matter of guaranteeing. Namely, the function of this third element that we see appearing at every turn of what one could call the subjective field, in the sexual relation, whether it is a matter (we pointed it out the last time) of what, subjectively, undoubtedly, appears there in the most distant fashion, namely, its always possible organic product, whether it is considered to be desirable or not. Whether it is this element, at first sight so different, so opposed, and, nevertheless, immediately connected to it by analytic experience, namely, this requirement of the phallus, which appears so internal, in our experience, to the sexual relation as it is subjectively lived. Is not the child phallus equivalence something from which we can, perhaps, attempt to designate the relevance in some synchrony that we ought to discover in it and which, of course, does not mean simultaneity.

这只是初步的接触,在某方面,这个简单的模式使我们能够指明什麽叫保证的问题。换句话说,第三个因素的功用,我们看到它出现在我们所谓的「生命主体的领域」的每一个转折点,在性的关系上。我们上一次已经指出来,无论这个问题,在生命的主体上,无可置疑,以最料想不到方式出现,换句话说,它作为有机体的可能产物,无论它事先有没有被渴望。无论这第三个因素,乍然看起来是多麽不同,多麽格格不入,从精神分析的经验来说,它立刻会跟它发生关联,换句话说,它跟阳具的要求发生关联。在我们精神分析经验,阳具是性的关系的内在条件,因为主体与它共存。小孩的阳具,难道不就是相等於某件我们能够企图指明是「巧合交会」的关系,我们应该在里面找到。当然,巧合交会,並不意味就是,同时发生。

(5) What is more, does this third element not have some relation with what we have designated as the division of the Other itself, the S (O-barred)?

(第五)而且,这第三个因素,难道不是关系到,我们曾经指明为大它者本身的分裂,这个生命的主体,以被禁制的大它者,被括弧在里面。

It is in order to lead you along this path, that today I am introducing the relation which is structured in a very different order to that of the simple harmonic approach which the end of my last discourse designated. Namely, what constitutes the true mean and extreme ratio, which is not simply the relation of one segment to another, in so far as it can be defined in two ways, in a way that is internal or external to their conjunction, but the relation which posits, at the start, the equality of the relation of the smaller to the larger – the equality, I am saying, of this relation – which is not nothing as regards the establishment of a structure (for I remind you that this anharmonic relation was something we already had to evoke last year as fundamental to any structure described as projective), but let us leave it now to attach ourselves to the following, which makes of the relation of the mean and extreme ratio, not any relation whatsoever – however directive, I repeat, this may appear, eventually, in the manifestation of projective constants – but a perfectly determined and unique relation, I mean numerically speaking.

为了引导你们探讨这条途径,今天我要介绍的这个关系,跟我上一次结束讲演时,所介绍的单纯是和谐的方法,架构在不同层次。换句话说,组成这个真正「黄金率」的内涵,不单纯是一个部分跟另外一个部分的关系,它能够用两种方式来定义。也就是,这个连接关系是内在,或是外在,但是这种关系,一开始就提出,无论大小,是相等的,我的意思是,彼此间的关系是相等的,这跟一个结构的建立,不是没有关系。(我提醒你们,这个不和谐的关系,去年我们就必须探讨,作为被描述为投射作用的结构,最根本的东西)。但是我们现在先将它搁置,因为我们要探讨以下的问题:这使得黄金率的关系,不再成为任何关系,不管它是多麽的指导,我重复一遍,最后,这个情形可能出现在投射常数的证明上,但是那是一个非常确定,非常独特的关系,我的意思是,就数目而言。

I put on the board a figure that allow us to give its support to what I am stating here.

我在黑板上画一个图形,它使我们能够提供支持,对於我在这里陈述的东西。

Here on the right are the segments in question. the first that I called small o, which for us is going to be the only element that we will be content with to build up everything that is going to be involved in this relation of measure or of proportion. On the single condition of giving to its correspondent, that you see here, from this point to this point (I do not want to give names of letters to these points in order not to risk confusion, in order not to make your ears spin when they are stated) I designate from here (1) to here (2), we have the value.

受到置疑的部分,在右边这里。第一部分,我称之为「小客体」,它将是唯一我们满足的因素,为了建立跟酌量与均称的关系,所牵涉到的一切。只要有跟它一致的条件,你们看出,从这一点到这一点(我不讲出这些点的字母的代号,以免弄得混乱,让你们的耳朵,听得团团转)。我指们从这里的代号一,到这里的代号二,我们有价值存在。

On condition of giving this value 1 to this segment, we can be content, in what we are dealing with, namely, the relation described as that of the mean and extreme ratio, to give it purely and simply the value o, which means, on this occasion o/1. We have posited that the relation o/1 is the same as the relation of 1/1+o.

在这个部分,给予这个价值「一」的条件下,我们能够满足,对於我们正在处理的东西,换句话说,被描述为黄金率的关系,我们单纯地给予这个价值「零」。这意味着,在这零与一的场合,我们提出,这个零与一的关系,相同於一加零与一的关系。

雄伯译
springherohsiung@gmail.com
0933481945

Logic of Phantasy 51 Jacques Lacan

August 27, 2010

Logic of Phantasy 51
Jacques Lacan
雅克 拉岡

Lacan Seminar 14:
The Logic of Fantasy 13
幻见的逻辑

Seminar 13: Wednesday, March 1, 1967

I read last evening, somewhere, perhaps some of you too may have encountered it, this singular title: “Know Freud before translating him” … an enormity! As was said by a gentleman whom I do not claim to resemble because I do not go around like him with a stick, even though sometimes with a hat: “henaurme”!

我昨天晚上阅读,在某个地方,或许你们有些人也可能曾经阅读过,这篇奇特的文章:「了解佛洛伊德於未翻译他之前」。「真是令人歎为观止!」一位性格跟我截然不同的绅士说。我不像他那样,带着手杖趴趴走,有时见到人,举起帽子招呼一声:「你好!」

In any case, it is clear that it seems to me that to try to translate him, is a path that is certainly indispensable as a preliminary to any pretension of knowing him.

无论如何,显而易见,我觉得,设法翻译佛洛伊德是一条途径,确实是不可或缺,作为伪装了解他的第一步。

That a psychoanalyst should claim to know psychoanalysis may be acceptable, but to know Freud before
translating him, invincibly suggests this stupidity of knowing him before having read him. This, of course,
supposes all the necessary enlarging of the notion of translation. For undoubtedly, what is striking, is that I do not know if we can ever pot forward something, which resembles this pretension of knowing Freud. Measure clearly for yourselves what it means – in the perspective that the thinking of Freud, once it has reached the end of its development, offers us – measure clearly for yourselves what it means to have proposed to us the model of subjective satisfaction in sexual union.

一位精神分析师应该宣称他了解精神分析学,这一点大家可以接受。但是宣称在翻译他之前,就了解佛洛伊德,这不啻意味着,阅读他之前,就了解他,是愚不可及。当然,这是假设翻译的观念是作廣义的解释。无可置疑的,耐人寻味的是,我不知道是否我们能够称之为,这是类似伪装了解佛洛伊德。你们自己去衡量那是什麽意思。从佛洛伊德的思想提供给我们的观点而言,当它己经到达成熟的阶段,你们可以清楚地衡量,在性的结合中,生命的主体获得满足,这样的建议是什麽意思?

Was not the experience – the experience from which Freud himself started – very precisely that it was the locus of subjective dissatisfaction? And has the situation improved for us?

精神分析的经验,从佛洛伊德本人开始,难道不确实就是,它是生命主体的不满足的轨迹?对於我们,这种情况已经改善了吗?

Frankly, in the social context which is dominated by the function of the employment of the individual – the
employment, whether it is regulated against the measure of his subsistence purely and simply, or that of
productivity – what margin in this context, is there left to what might be the proper time for a culture of love?

坦白地说,社会的情境受到个人的操控的功用所支配。这种操控,无论是纯粹出之於生存的需求的规范,或是出之於在社会的背景中,創造的需要,它都必须听從爱的文化,作为动机。

And does not everything testify to us that this is indeed the reality most excluded from our subjective community?

这一切难道不都在对我们证明,这个以爱作为真实界,恰恰是從我们生命主体的社会,被排除不见?

No doubt this is, not what decided Freud to articulate this function of satisfaction as a (2) truth but, that seemed to him to be protected from this risk, that he avowed to Jung, of seeing a profound theory of the psyche finding itself in the rut of what he himself called “the black tide of mud of occultism”.

无可置疑,这使得佛洛伊德决定不以满足的表达,作为一项真理。对於他而言,他似乎也未能免除这种的危机,当他看到心理学发展的一项深奥的理论,他自己一时激动,称之为「神秘主义的泥濘黑潮」,他
亲口对荣格承认他的危机。

It is indeed because with sexuality – which, precisely, throughout the centuries, had presided over what seems to us the follies, the delusions of Gnosis, of the copulation of the wise man and sophia (and along what path!) – it is indeed because in our century and under the reign of the subject, there was no risk that sexuality could presume to be some kind of model for knowledge, that, no doubt, he began this tune of the leader of the game, so well illustrated by this tale of Grimm that he loved, of the Pied Piper, drawing behind him this audience which, one can well say, as regards the paths of any kind of wisdom, represented the dregs of humanity.

这确实是因为,自古以来,我们的愚昧行径,莫不与性扯上关系,例如,诺斯教徒对於爱神的幻觉,智者索罗门王跟索菲亚的迷恋。的确,在目前这个世纪,在生命的主体的统治之下,性的知识能够假定不会再有这样的危机。无可置疑地,人能够开始吹起笛声, 充当性遊戏的主导者。如同他所喜爱的格林童话的故事,吹笛人引诱儿童般,后面跟随一大票听众。这些听众,对於任何种类的智慧的途径,代表的是人类的渣滓,我们不妨这样说。

For undoubtedly, in what I called earlier the line that he traces out for us, and where one must start from the end, namely, the formula of repetition, it is necessary to measure what separates the panta rhei of the ancient thinker, when he tells us that nothing ever repasses in its own trace – that one never bathes in the same river – and what that signifies in terms of a profound tearing apart of a thinking, that can only grasp time in this something which only goes towards the indeterminate, at the price of a constant rupture with absence.

无可置疑的,我早先提到的这条途径,他为我们追踪出来。我们必须从这条途径的末端开始,也就是说,从重复的公式开始。我们必须探讨,是什麽区别古代思想家的这个「变易哲学」,当他告诉我们,「河水流动,你二次涉入的水,已非前水」,有何不同於另一个思想内部的分裂,导致我们所能理解的,只能朝向朦胧不定的部分,代价是必须跟思想本身一刀两断。

What is added to it by introducing here the function of repetition?

介绍这种重复的功用,我们能为它增添什麽?

Well then, undoubtedly, nothing much more satisfying, than to always, incessantly, renew, a certain number of circuits.

无可置疑的,除了在某些迴圈内,不断地更新,没有其它事情,能令人更心满意足。

The pleasure principle, undoubtedly, does not guide towards anything, and least of all towards the re-grasping of some object or other.
无可置疑的,「快乐原则」並没有引导我们朝向哪里,尤其没有朝向某个客体的重新掌握。

What can the pure and simple notion of discharge account for, in so far as it is supposed to take its model from the established circuit of the sensorium, from something, moreover, rather vaguely defined as being the motor, the stimulus-response circuit, as they say? Who does not see that by keeping to this the sensorium can only be the guide of what ensures, in effect, at the simplest level, that when the frog’s leg is stimulated, it is pulled back. It does not lead to grasping anything in the world, but to fleeting what injures it.

发泄的这个单纯的观念所能解释的,它所形成的模式,应该从「感官神经」的既有迴圈,从某件相当模糊定义的「动力」,这个「刺激及反应」的迴圈,不是吗?有谁会看不出来,坚守这个「感官神经」,只能引导,事实上,只能在简单的层次获得证实,例如,青蛙的脚受到刺激,它会反缩回去。它没有引导我们对於世界的理解,而是导致我们对於世界所受的伤害,视若无睹。

What is it that the constant defined in the nervous system guarantees by the pleasure principle? The equality of stimulation, isostime, I would say – to imitate the isobar or the isotherm that I spoke about the other day – or isorespe, isoresponse. It is difficult to ground anything whatsoever on the isostime, for the isostime is no longer in any way a stime. The isorespe, the “groping” for the equality of resistance, here is what can define this isobar that the pleasure principle will lead the organism to avoid in the world. Nothing in all of that, in any case, pushes towards the seeking, to the grasping, (3) to the constitution of an object.

在神经系统里,所定义的这个常数,「快乐原则」,它能保证什麽?刺激的同等对待,我时常说,是模仿我前天谈到的「等压线」,「等温线」,或「同等刺激」,「同等反应」。我们很难将任何东西的基础,建立在这个「刺激的同等对待」上。因为这个刺激的同等对待,会产生反应遞减的效应。这个「同等刺激」作为同等抗拒的「测试」,定义这个等压线,这是快乐原则引导有机体,要在这个世界中避免的。无论如何,这一切当中,没有一样东西能够驱使我们,朝向一个客体的寻求,理解,跟建立。

The problem of the object as such is left intact by this whole organic conception of a homeostatic system. It is very surprising that its flaw has not been marked up to now.

整个有机体的「体内平衡系统」的概念,对於这个客体的问题,避而不谈。耐人寻味的是,它的这个瑕疵,迄今始终都没有被注意到。

Freud, here, undoubtedly, has the merit of noting that the seeking of an object is something which is conceivable only by introducing the dimension of satisfaction.

无可置疑的,佛洛伊德的贡献是注意到,只有先介绍满足的向度,我们才能构想一个客体的寻求。

Here we again come up against the strangeness of the fact that while they are so many organic models of satisfaction – beginning with digestive repletion and also some of the other needs that he evokes, but in a different register – for it is remarkable that it is precisely in so far as these schemas in which satisfaction is defined as untransformed by the subjective agency, (oral satisfaction is something that can put the subject to sleep, at the limit, but undoubtedly it is conceivable that this sleep may be the subjective sign of satisfaction) – how infinitely more problematic it is to highlight that the true order of subjective satisfaction is to be sought in the sexual act, which is precisely the point in which it proves to be the most torn apart.

在此,我们再一次碰触到,对于这个事实,我们非常陌生:虽然有机体的满足模式有许多,从消化器官的飽满,还有因此而带动的不同层次的需求的满足。耐人寻味的是,在这些满足模式当中,有些满足被定义为「主体的代理者,不得改变它」,(口腔的满足,酣畅之余,可以使主体恬然入眠,但是无可置疑的,先决条件是,主体已经有满足的迹象)。生命主体满足的真正层次,应该在性的行动中寻找,这种强调能否成立,那更是问题叢生。对於这一点,各家理论确实是分歧纷纭。

雄伯译
springherohsiung@gmail.com

Logic of Phantasy 50 Jacques Lacan

August 26, 2010

Logic of Phantasy 50
Jacques Lacan
雅克 拉岡

Lacan Seminar 14:
The Logic of Fantasy 12
幻见的逻辑

Such is the mean and extreme ratio of what links the agent to what is patient and receptacle in the sexual act. I mean, in so far as it is an act, in other words, in so far as it has a relation with the existence of the subject.

在性的行动中,连接代理者与耐心承受者的黄金比率,就是这样。我的意思是,就一个行动而言,换句话说,它跟生命主体的存在有关。

The One of the unit of the couple is a thought determined at the level of one of the terms of the real couple. What does that mean? It is that it is necessary that something should emerge, subjectively, from this repetition, which re-establishes the ratio – the mean ratio as I have just defined it for you – at the level of this real couple. In other words that something should appear, which – as in this fundamental signifying manipulation that the harmonic relationship is – is manifested as the following: this magnitude (let us call it small c), as compared to the sum of the two others, has the same value as the smaller has compared to the larger.

由夫妻的单位组成的这个「一」,是在真实界的夫妻的「一」的层次,所决定的一个思想。那是什麽意思?这是需要的,某件东西应该出现,生命主体的东西,从这个重复当中,重新建立这个比率,我刚刚跟你们下定义的黄金比率,在这个真实界的夫妻的层次。换句话说,某件东西应该出现,如同在这个基本的意符的操控,和谐的关系被证明如下:这个廣度(我们姑且称它为小客体),比起其它两个数目。跟较大者比较起来,较小者拥有相同的价值。

But that is not all! It has this import, in so far as this value – of the smaller as compared to the larger – is the same value as that of the larger with respect to the sum of the first two. In other words, that o over capital O = capital O over (o plus capital O) equals what? This other value that I produced here and which has a name, which has a name, which is called something other that minus phi in which there is designated castration, in so far as its designates the fundamental value. I am writing it out again a little further: equals minus phi over (o plus capital O minus phi). Namely, the significant relation of the phallic function qua essential lack of the junction of the sexual relation with its subjective realisation; the designation in the very fundamental signifiers of the sexual act of this: that, although everywhere summoned, but slipping away, the shadow of the unit hovers over the couple, there appears nevertheless, necessarily, the mark – this by reason of its very introduction into subjective functioning –
the mark of something which ought to represent in it a fundamental lack.

但是那未必都是事实!它拥有意义,跟较大者比较起来,较小者的价值是同样的价值,如同较大者,跟前面的两个的数目,是同样的价值。换句话说,大写字母的O之上的O,等於大写字母的O(O 加大写字母O) 在什麽之上?我在此产生的另外一个价值,它有个名字,被称之为「负一」,有一个被指明的阉割,这是它指明的基本的价值。我现在重新再写清楚:等於「负一」在上面(在O加大写字母O 减一)。换句话说,阳具功用的重大关系,作为跟生命主体的实现自我的性的行动,在关键时刻,是基本上的欠缺。性的行动的基本的意符,指明的是:它虽然处处被召唤,但是又溜走消失。这个单位的陰影盤旋在这对夫妻的头上,必然会出现这个标记。由於它介绍进入生命主体的功用,这个东西的标记,应该代表它里面的一个基本的欠缺。

This is called the function of castration qua signifying.

这就是所谓阉割的功用,作为意符化。

(12) In so far as man is only introduced into the function of the couple by way of a relationship which is not immediately inscribed in sexual union and which is only represented in it in this same exterior where you see there being outlined what is called, for that very reason, “the extreme ratio”.

(第十二)人只是被介绍进入这对夫妻的功用,作为一种关系。这个关系並没有立刻被铭记在性的结合上,而且只是在里面被代表当着是相同的「外在」。你们看到它的輪廓,因为那个理由,被称之为「黄金比率」。

The relation that the predominance of the phallic symbol has, with respect to sexual union qua act, is the one which gives both the measure of the relation of the agent to the patient, and the measure – which is the same – of the thought of the couple, as it is in the patient, to what the real couple is. It is very precisely by being able to reproduce exactly the same type of repetition, that everything that is of the
order of sublimation – and I would prefer not to be forced here to evoke it specifically in the form of what is called “artistic creation”, but, because it is necessary, I am bringing it in – it is precisely in the measure that something, or some object, can come to take the place that the minus phi takes in the sexual act as such, that sublimation can subsist, giving exactly the same order of Befriedigung given in the sexual act and as regards which you see the following: that it very precisely depends on the fact that what is purely and simply within the couple is not satisfying.

陽具符号的支配性,跟性的结合作为「行动」有关系。这个关系产生代理者跟承受者与衡量者的关系的程度,这对夫妻的思想,跟真实界夫妻的真实状态,彼此的关系程度,如同在承受者身上,都是相同的。确实就是因为他们能够繁殖确实相同种类的重复,每一样属於昇华层次的东西,我在这里寧可不明確它所谓的「藝術的創造」。我将它带进来,因为这是必需的,某件东西,或某个客体能够代替这个「负一」在性的行动的位置,这样昇華才能够存在,产生跟性的行动所提供的「满足」相同的程度。关於这一点,你们能够看出:确实是由於,这对夫妻的内在,並不满足。

This is so true that this kind of crude homily, that has been introduced into the theory under the name of “genital maturation”, is only proposed as what? As very obviously, in its very text, (I mean in whoever tries to state it) as a kind of hold-all, refuse dump, where nothing really indicates what is enough to connect the fact, firstly, of a copulation (a successful one, they add on, but what does that mean?) and of these elements that are qualified as “tenderness”, “recognition of the object”. What object, I ask you? Is it so clear that the object is there, when already we are told that behind any object whatsoever, there is profiled the Other, which is the object which provided a shelter for the nine month interval between the union of the chromosomes and the coming to birth?

这是如此的真实,问题是,这个以「性器官的成熟」的名义,所介绍的简陋的理论,到底要建议什麽?显而易见的,在它的文本(我的意思是,任何设法陈述它的人),作为一种容纳一切的垃圾場,没有一样东西真的指示,它跟性交构这个事实,有足够的关系(这是一个成功的性交构,但那是什麽意思?)其次,也没有一样东西指示,它跟被标示为「温柔」及「客体的認識」这些因素有足够的关系。什麽客体?我问你们。这难道不是显而易见的吗?这个客体就在那里,已经有人告诉我们,在任何客体的背后,都有大它者的輪廓。这个大它者的客体,提供一个庇護所,经过九个月的期间,在遗传因子的结合,跟婴儿诞生之间。

I know well that it is here that there takes refuge all the obscurantism which attaches itself madly to analytic proof.

我知道得很清楚,就在这里,跟精神分析经验,息息相关的蒙昧主义,在那里有了庇護之所。

But it is not a reason either for us not to denounce it, if the fact of denouncing it allows us to advance more strictly into a logic, as regards which you will see, the next time, how it is concentrated at the level of the analytic act itself.

但是这並不是理由,让我们可以不去抨击它,假如抨击它这个事实,可以让我们更加迅速进入逻辑,关於这一点,你们下一次会看到,在精神分析的行动本身的层次,我们如何专注这一点。

For if there is something interesting in this representation in a quadrangle, it is that it allows us to establish also certain proportions. If the passage a l’acte fulfils certain functions with respect to repetition, it is at least suggested by this arrangement, that it ought to be the same as what separates sublimation from acting-out. And in the other sense, that sublimation with respect to the passage a l’acte ought to have something in (13) common in what separates repetition from acting-out.

在这个四角形架构的符号再现,有某件有趣的东西。那就是,它让我们能够建立某些的均称。假如「诉诸行动」实现某些关於「重复」的功用,那至少是由於这个安排所建议,它应该相同於分开「昇華」跟「积极行动」的东西。在另外一层意义,关於「诉诸行动」的昇華,应该会有某件东西,相同於分开重复跟积极行动的东西。

Undoubtedly, there is here a much bigger gap, the one which, undoubtedly, makes of the analytic act, as we are trying to grasp it in what we will say the next time, something which also deserves to be defined as act.

无可置疑的,这里有一个更大的鸿沟。这个鸿沟,毫无疑问会将精神分析的行动解释为,我们正在设法掌握它,在下一次我们将要探讨的内容。这件东西也应该值得被下定义为一个「行动」。

雄伯译
springherohsiung@gmail.com