Logic of Phantasy 58 Jacques Lacan

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
(886) 0933481945

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