Logic of Phantasy 56 Jacques Lacan

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

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