Logic of Phantasy 87 Jacques Lacan

Logic of Phantasy 87
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

The putting in question of the act, in a relation as distorted, hidden, excluded, put in the shade, as the relation between two beings belonging to two classes, that are definitive for the registry office and for the army medical board but that, precisely, our experience has taught us to see, to see as being absolutely no longer obvious for familial life, for example, and rather obscured for the secret life. In other words, what defines man and woman.

行动的受到置疑,被当着是摆置在陰影里受到扭曲、隐藏、及排除,如同分属於两个阶级的两个人的关系,在注册组及军医处,那是泾渭分明的。準确地说,我们的精神分析经验教导我们看待他们,不再是如家庭生活里那样显而易见,例如,他们私密的生活,这种分别是模糊不清的。换句话说,男女的定义是模糊不清的。

Analytic experience and theory contribute here the notion of satisfaction. I mean as being essential to this act. Satisfaction – in Freud’s text, Befriedigung – introduces the notion of a supervening peace. Is this satisfaction the satisfaction of discharge, of detumescence? A simple satisfaction in appearance and one that it is quite proper to accept. Nevertheless, it is clear that everything we develop in terms that are more or less appropriate, implies that satisfaction – since we distinguish the one, for example, which is supposed to be of the pre-genital order from that which is genital – implies another dimension, the one implied even by these differences.

精神分析的经验及理论,在此提供「满足」的观念。我指的是对於这个性的行动非常重要。在佛洛伊德的文本,「满足」介绍一种「随之而来的详和」的观念。这个满足是泄精的满足吗?是消肿的满足吗?这是一种外表的满足,而且是可以坦然接受的满足。可是,显而易见的,我们使用这些相当合适的术语所推展出来的一切,都暗示着,那个满足意味着另一个向度,这个向度甚至是根据这些差異暗示出来。例如,我们区别这个被认为是属於器官前期的满足,跟器官期的满足的差異。

That, undoubtedly, at first, a term like that of “object relations” should have imposed itself here, is self-evident.

无可置疑的,起初,一个像「客体关系」这样的术语,本来应该就赋加自己在这里,这是不言而喻的。

This takes nothing from the ridiculous character of what happens when one tries to inscribe under this term, to vary it, to stagger it according to the greater or lesser ease in which the relation is inscribed. For nothings else is at stake when one distinguishes the genital relation by these two traits; on the one hand, the supposed tenderness that one could easily, simply – I pride myself on doing it — hold to (9) be never anything but the reverse of contempt and, en the other hand, what is accentuated in it about this supposed essence of breaking up, even of bereavement. Thus, the progress of the relation, I mean “the sexual relation” (in inverted commas), in so far as it becomes genital, would be that one could all the more easily think about one’s partner: “You can croak”!

这样丝毫没有减少事情发生的荒谬的特性,当我们设法在这个术语下,依照客体关系被铭记的容易度,来铭记、变化、或前进。当我们根据这两个特征区别性器官的关性,並没有其它东西岌岌可危1。在一方面,所被认为的温柔,我们能够轻易地认为道道地地就是轻视的相反词,(我沾沾自喜地这样认为)。在另一方面,关於彼此分手,甚至是丧失亲人的痛楚本质,所要强调的东西。因此,关系的进展,我指的是「性的关系」,它若是变成是性器官的关系,这个关系可能更容易让人想到我们的伴侣:「你会像青蛙那样叫春!」

Let us take things up on a different plane of certainty. What does the sexual act satisfy?

让我们以不同的确定的层次来探讨。性的行动满足什麽?

It is quite obvious, at first, that one can answer, legitimately, simply, pleasure. I do not know a single register where this answer is fully tenable. It is an ascetic plane that is at stake in the story of Diogenes, who makes a public gesture of masturbation as the sign of this theoretical affirmation of a hedonism described – by very reason of this mode of manifestation – as cynical, that one can consider as a treatment, Handlung, a medical treatment of desire.

起初,显而易见的,我们能够振振有词地回答,性的行动满足的就是欢爽。我不知道有哪一个记载证明这个回答能够自圆其说。以戴奥珍尼斯的故事为例,岌岌可危的是禁欲的层面,他将个人的手淫公开表达,当着是理论上肯定享乐主义的标示。由於这个证明的模式,作为自我解嘲,我们可以将它当着是一种治疗。。手淫是一种欲望的医学治疗。

It is not without paying a certain price, and since, earlier, I introduced the political dimension – a curious and quite tangible thing, this philosophical type excludes himself, as is seen not simply from anecdotes, but from the position of the personage in his barrel, even if he had a visitor like Alexander – who pays for it by an exclusion from the dimension of the city.

可是这种治疗需要付出代价,如早先,我介绍到政治的向度,一个很奇怪而具体的事情,这个哲学的类型排除它自己,我们不仅从个人的轶闻可以看到,而且从戴奥珍尼斯作为居住於桶中的哲学家的立场,即使像亞历山大帝前来拜访他,,他给予的封赏,必须从城市的向度排除掉。。

I repeat, there is here something that one would be wrong to smile at, it is a properly speaking ascetic aspect, a way of living, It is probably not as common as it appears. I can say nothing about it. I did not try it.

我重复一下。在此有某件东西,我们不应该对之微笑。适当地说,那是禁欲的面向,一种生活方式。它可能不像它外表看起来那样的普遍。我无可置评,因为我没有尝试过。

(You can hear or you can’t? You can’t hear? So what are all these gadgets for? Good, I will try to speak louder.)

(你们听见或听不见?你们听不见?那所有这些扩音设备幹什麽用?好吧!我讲大声些。)

So then, one must not forget this locus of pleasure, of the least tension. Good. Only it is clear that this locus is not enough and many other modes, that a great variety of modes of satisfaction appear at the level of the search implied by the sexual act.

因此,我们一定不要忘记这个欢爽的轨迹,安详平和的轨迹。好吧,显而易见的,这个轨迹並不足够,还有许多其它的模式。有各种各样的满足模式,出现在性的行动所暗含的研究的层次。

Our thesis – it is the one which our course this year embodies – is about the impossibility of grasping the totality of these modes, outside a logical scrutiny, alone capable of assembling, in their variety as in their breadth, the different m odes of this satisfaction. The totality in question is the one which establishes what we will call, provisionally and with reservations, a masculine individual (etre) and a feminine individual, in this foundational act that we evoked at the beginning of our discourse this year, in calling it the sexual act. If I said that there is no sexual act, it is in the sense that this act is supposed to connect together, in a simple form of distribution, the one evoked in technique, in common techniques, in that of the locksmith, the description of the male piece and the female piece. This simple distribution constituting what one might call the inaugural pact through which subjectivity is supposed to be generated as such, male or female.

我们的命题是,今年我们的论述的具体目标,是关於我们不可能掌握全部的这些模式,在逻辑的审查外面,它只能够装配这个满足的不同模式,由於它们的种类繁多。受到置疑的全体性,我们排除其它的假设来说,就是建立我们所谓的男性的个人及女性的个人。在我们召唤的这个基本的行动中,我们在今年我们的论述刚开始的时刻,我们称之为「性的行动」。假如我说,性的行动並不存在,,我的意思是,这个性的行动应该以简单的分配形式,将技巧所召唤的行动连接在一起,以共同的技巧,以锁匠的技巧,将男性的行动跟女性的行动,连接在一起。这个简单的分配组成我们所谓的开始的盟约。透过这层盟约,男性或女性的主观性应该被产生。

(10) I considered at its time and in its place the famous “you are my wife”. Well then, it is quite clear that it is not enough for me to say it for me to remain her husband. But anyway, it is enough that this does not resolve anything!

(第十)在订盟约的时间及地点,我考虑到这个著名的「你是我的妻子」。这是显而易见的,我光是这样说,並不足以就让我成为她的丈夫。但是不管怎样,这足够说明,光是这样並不能解决任何事情。

I found myself as “her” something. It is a wish to belong, which is heavy with a pact, at the minimum, a pact of prerogative. This situates absolutely nothing about either the man or the woman. At the very most one could say that they are two opposing terms and that it is indispensable that there should be two, but what each one is, is altogether excluded from a foundation in the word, as regards what is involved in the union. The matrimonial one, if you wish, or any other. That a certain dimension raises it to the dimension of sacrament changes absolutely nothing. Absolutely nothing in what is at stake, namely, the being of the man or of the woman.

我发现我自己作为「她」的某件身份。这是一种渴望归属的愿望,相约为盟,至少是彼此互相认可的盟约。这种立场绝对没有牵涉到,盟约对象是男性还是女性。充其量我们能够说,他们是互相对立的术语,不可免除的,应该是有两个术语,但是每一个的术语是什麽,完全被排除在这个词语的基础之外,关于它们结合会牵涉到的内容而言。我们不妨说是婚姻的结合,或其它。某个向度会将它提升到神聖的向度,这丝毫不会改变它的结果。绝对不会改变到岌岌可危的地方,换句话说,男性或女性的生命实存的地方。

In particular, this leaves so completely to one side the category of femininity, since I took the example of “you are my wife”. And it is never a bad thing to bring in the example of the master of psychoanalysis himself, of whom one could say that, for him this pact was extraordinarily dominant. This struck all of those who approached him.

特别是,这将女性化的范畴完全摆置在一旁,因为我引用的例子是:「你是我的妻子」。我们若是要求精神分析学的主人,现身说法,那才是妙不可言。关于精神分析学的主人,我们能够说,对他而言,这个盟约特别是具有权威性。所有跟他有来往的人,对於这一点,没有不是印象深刻的。

Uxorious, as they say in English, uxorieux, is ow Jones describes it, after so many others. And, after all, it is not a mystery either that this thinking up to the end came up against the theme: “What does a woman want?”. Which comes back to saying: “What is it to be a woman?”

「疼妻大丈夫」,人们用英语这样说。「疼妻大丈夫」是奥、琼斯的描述语,这麽多年后,成为名言。畢竟,这也不是一件神秘的事。这种思想最后终会碰触到这个主题:「女人到底想要什麽?」这个问题回过头来,等於是问:「成为女人是什麽意义?

雄伯译
32hsiung@pchome.com.tw

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