Logic of Phantasy 86 Jacques Lacan

Logic of Phantasy 86
Jacques Lacan
雅克 拉康

Lacan Seminar 14:
The Logic of Fantasy 19
幻见的逻辑

Seminar 19: Wednesday, May 10, 1967

To reduce the use of the term “masochism”, after that, to being something which is presented as simply an exception, an aberration, to reaching the simplest pleasure, is something likely to generate every abuse, of which the first, of which the first is the following, for which, good God, I do not believe I am using too strong nor inappropriate a term, in picking it out in Bergler’s lines, from one end to the other of this remarkable book, full of observations that are very thorough and altogether instructive, in picking out, nevertheless, this something that I would call an exasperation which is not far from producing a spiteful attitude with respect to the patient: all these people that he calls, that he calls as if this were a great wrong on their part, “injustice collectors”. As if, after all, we were in a world in which justice was such an ordinary state that you really would have to go out of your way to have to complain about something!

我们必须减少「受虐狂」这个术语被滥用到某些仅是異常、偏离的行径,或仅是单纯欢乐,或仅是某件可能会产生以下行为的滥用。我的天!我不相信,我的用词过於强烈或不合宜,当我从勃格勒的文本里将它挑选出来,从这本杰出的书的前头到结尾,里面充满了非常透彻而具有教诲意义的观察。可是,当我挑选这些令人恼怒的事例,这些事例对於受虐狂患者並没有谴责的态度。他所称呼的这些人,他称呼他们为「不公平的收集者」,好似这是他们本身的错误,好像,畢竟,我们所处的世界,是处於如此的公平的状态,以致你必须刻意挑剔,才有得抱怨

These “injustice collectors”, in whom, undoubtedly, he uncovers their most secret operation in the fact of having been rejected. But, after all, to be rejected – as we have it moreover sufficiently in phantasies, but that is something different, I am speaking here about reality –it is perhaps better, from time to time, to be rejected than to be accepted too quickly! The encounter that one may have with one or other person, who asks for nothing better than to adopt you, is not always… the best solution is not always not to escape from it!

这些「不公正的收集者」,无可置疑的,他根据他们被拒绝的事实,揭发他们最潜藏的运作。但是,畢竟,应该被拒绝,如同我们在幻见中,我们遭受到足够的被拒绝,但是情况不一样,我是提到在现实界应该被拒绝。有时候,被人拒绝比被人马上接受,还比较好过些!我们可能会遭受到某一个其他人的拒绝,他没有别的要求,除了就是要收养你。这时,最佳的解决方法,未尝不是被他拒绝。

Why this partiality which, in a way, implies that it would be in the order, in the nature of things, taking them at their proper angle, to do everything necessary to be admitted. This supposing that “to be admitted” is always to be admitted to a benevolent table.

在某方面,这种偏颇现象暗示着,在正常秩序的状态。以他们适当的角度来接纳他们,做一切必须要的事情,为了被他们接纳。先决的假设是,所谓「被接纳」,是接纳到一个善意秩序的状态。

It is, undoubtedly, not something undisturbing or something that may not appear to us, on occasion, to require to be highlighted , to remark that one or other thing that may happen in the world, and for example, quite simply at the moment, in a certain little district of South West Asia. What is at stake? It is a matter of convincing people that they are quite wrong not to want to be admitted to the benefits of capitalism. They prefer to be rejected! It is starting from there, it seems, that there ought to be posed questions about certain meanings. And specifically the following, for example, which will show us – which will show us no doubt, but today is not the day that I will even take the first steps in this direction – that f Freud wrote somewhere that “anatomy is destiny”, there is perhaps a moment, when people have come back to a sound perception of of what Freud discovered for us, that it will be said – I am not even saying “politics is the unconscious” – but, quite simply, the unconscious is politics!

无可置疑的,这並不是毫无困扰的事情,或是某件我们觉得有时要求被强调的东西,为了标示,在这个世界可能发生的事情,例如,就在这个时刻,在亞洲西南部的某个地区。问题是要如何说服人们,他们若是不想要被容许获得资本主义的利益,他们可就完全错了。他们寧可被拒绝!似乎就是从那里开始,关於某些意义的问题应该被提出。明确地说,就是以下几点无可置疑的问题,只是今天並不是我要从事这方面问题的日子。佛洛伊德在某个地方写到,「解剖是命运」,有朝一日,人们将会回头来正视佛洛伊德为我们发现的问题。我现在甚至不是在说:「政治是无意识」,而是相当单纯地说:「无意识是我们的政治」!

(7) I mean that what binds men together, or what opposes them, is precisely to be justified by that whose logic we are trying for the moment to articulate.

(第七)我的意思是什麽将人们团结在一起,或是什麽将人们对立起来,孰是孰非,端赖我们目前使用谁的逻辑来表达。

Because it is for want of this logical articulation that these slippages can be produced. This means that before noting the fact that in order to be rejected, for the “to be rejected” to be essential as a dimension for the neurotic, the following, in any case, is essential: that he offers himself.

因为缺乏这个逻辑的表达,才会产生这些欺瞒诡辩。这意味着,在我们注意到,为了要被拒绝,为了让「被拒绝」成为神经质患者的重要向度,无论如何,底下这一句是必须的:「他自己心甘情愿」。

As I wrote somewhere: just as much with the neurotic as with what we do ourselves – and with reason, since these are the paths that we are following – this consists precisely, with an offer of trying to make a demand. And such an operation, of course, does not always succeed, either in neurosis or in analytic treatment, especially if it is conducted in a clumsy way. This also, moreover, is of a nature … (for no analytic discourse fails to present to us with the opportunity – in questioning it – the opportunity of seeing what it implies along a certain innocent path, in which it never knows – I mean, this analytic discourse – how far it is going in what it articulates). This allows us to see, in effect, that if the key to the neurotic position depends on this close relation to the demand of the Other, in so far as he tries to make it emerge, it is indeed – as I was saying just now – because he is offering himself. And that, at the same time, we see here the phantastical and therefore obsolete character of this myth – of this myth introduced by analytic sermonising – called oblativity. It is a neurotic’s myth.

我在别的地方写过:我们自己所作所为,跟神经质患者没有什麽两样,道理很简单,我们所採取的途径一样。确实是在於我们心甘情愿提出要求。当然,这样一个运作未必总是收效,无论是在神经质患者,或是在精神分析的治疗,特别是弄巧成拙的话。而且,两者的性质也相同,(因为当我们在置疑的时候,精神分析的真理论述总是提供我们这个机会,提供机会看出,沿着这样一条纯真的途径走下去,结果会是什麽。问题是它永远不知道,我是指这个精神分析的真理论述不知道,自己这样的表达,最后会通往哪里?)事实上,这样使我们能够看出,假如神经质患者的关键,端赖跟大它者的要求的密切关系而定,是他设法使这个要求出现,如我刚才所说的,因为他自己心甘情愿。同时,我们在此看出,这个神话是多麽具有幻见,因此是过时的特性。精神分析学的教导所介绍的神话,被称为「牺性奉献」。那是一个神经质的神话。

But what motivates these needs which are expressed in these biases that are paradoxical and always so badly defined if one refers them purely and simply to the reality gain, collected or not in their train, if one omits this first essential stage, in the light of which alone (I mean, the stage) what emerges from these results in the real can be fudged? It is the logical articulation of the position, the neurotic one in the present case, and, in fact, of all the others. Without a logical articulation which does not bring in any prejudice about what is to be wished for the subject, what do you know about it? What do you know about it, if the need … if the subject needs to get married to this or that person?

引起这些需要的动机是什麽,被表达在这些充满矛盾的偏见当中。它们的定义也是晦涩不清,假如我们纯粹只是提到现实界的利益,无论这些利益在过程中有没有获得,假如我们忽略了这个最初的重要阶段。从这个阶段的观点,从真实界的结果所展现的,能够被伪造吗?这就是立场的「逻辑表达」,就目前的病例而言,就是神经质病患的逻辑表达,事实上,也是所有的其它病患的逻辑表达。假如主体所被期望的需要,没有这个不属於任何偏见的逻辑表达,你们要如何能够知道呢??假如这个需要,假如主体需要跟某个人结婚,你又怎能够知道呢?

And if he has messed up his marriage at one or other turning point, whether it is not for him a piece of good luck?

假如在某一个转捩点,他对於他的婚姻动机混肴不清,这对他而言,是福?是祸?

In other words, what are you interfering with? When the only thing that you have to deal with, is the logical structure of what is involved, Of what is involved specifically, as regards a position like the one in which – to describe it as the wish to be refused (desir d’etre rejete)- you have first of all to know that the subject is pursuing at this level. What is, for the neurotic, the necessity, the gain, perhaps, in being refused? And to pin to it, in addition, the term masochist is simply, on this occasion, to introduce into it a pejorative note, which is immediately followed – as I pointed out earlier – by a directive attitude of the analyst which may on occasion go as far as to be persecutory.

换句话说,当你必须要处理的唯一事情,是所牵涉到的逻辑结构,你所介入的是什麽?明确所牵涉到的,关於一个立场,例如,为了描述它当着是「应该被拒绝的愿望」,首先你所必须要知道,主体正在以这个层次在追求。对於神经质病患,这个被拒绝的需要,或利益是什麽?此外,为了钉住这个问题,「受虐狂者」这个术语,在这个场合,仅仅就是介绍给它一个贬抑的语调。后面马上紧跟随而来的,如我早先指出,是精神分析师的指导性的态度。有时候,这个态度过分到时具有迫害性。

(8) This is why it is altogether necessary to take things up again as I intend to do this year. And while we are at it,to recall that, if I started, this year, from the sexual act in its act structure, it is in relation to the fact that the subject only comes to birth through the relation of a signifier and that this requires of them – I mean of these signifiers – the material.

(第八)这就是为什麽,今年我再一次从事探讨这个议题,是有绝对的需要。在我们从事探讨的过程,请回想一下,假如我今年是从它的行动结构的性的行动开始,那是因为跟这个事实的关系:主体透过跟意符的关系,才开始诞生。这些关系要求要有材料,我指的是意符的材料。

To perform an act, is to introduce this relation of signifiers through which the conjuncture is consecrated as significant, namely, as an opportunity to think.

完成一件行动,就等於是介绍这个意符的关系。透过这层关系,这个关键才会奉为神聖,换句话说,才会被认为是重要,作为一个开始思想的机会。

People put the accent on mastering the situation, because people imagine that it is the will that presides over the famous fort-da, for example, of the child’s games. The essential dimension is not the active aspect of motricity.

人们将重点放在对於情境的掌控,因们人们想像,是他们的意志在操控这个著名的小孩遊戏,「你去我来」的闪躲遊戏。重要的向度並不是动力的主动的因素。

The active aspect of motricity is only deployed, here, in the dimension of the game. It is its logical structure that distinguished this appearance of the fort-da, taken as exemplary and now become a fashion. It is because it is the first signifying thematising – in the form of a phonematic opposition – of a certain situation, that one can qualify it as active, but only in the sense that, henceforth, we will call active only what has, in a sense what I defined it, the structure of the act.

在这个遊戏的向度,动力的主动的因素只是被运作。它的逻辑的结构区别这个「你去我来」的遊戏的外观,现在被当着是典型的例子,大为流行。那是因为它是第一个被意符化的主题结构,以fort 跟 da的语音的对立,处於某种的情境,我们给予主动的特质,但是意义仅限於在行动的结构里,我们所称呼的主动,或我们定义的主动。

雄伯译
springherohsiung@gmail.com

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