Logic of Phantasy 59 Jacques Lacan

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

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