Logic of Phantasy 57 Jacques Lacan

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

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