Logic of Phantasy 91 Jacques Lacan

Logic of Phantasy 91
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

Moreover, it is not at all explanatory. Because it is not sufficient that terror should exist for it to explain anything whatsoever. It is rather it that should be explained. That is why it is better to direct oneself along the path of what I call a consistent, logical system for, in effect, it is necessary that we should now come to the following: why is there this Other (with a capital O)?

而且,它根本也无法解释什麽?因为光是说恐惧存在,只是让它可以解释事情,这样是不足够的。相反的,它本身才应该被解释。这就是为什麽我们最好沿着我称之为一致性的途径前进。事实上,那是一个逻辑的系统,我们顺理成章应该得到以下的疑惑:这个以大写字母O代表的大它者,为什麽会在那里?

What is the position of this strange double that – you should note – the single takes on? Because the Other (with a capital O), for its part, is not two.

这个大它者的奇怪的双重身份的立场是什麽?你们应该注意到,这个单一的大它者形成双重身份。大它者以及大写字母O的代表是双重身份,但是它本身並非是两个。

This position, then, of double that the single takes on, when it is a matter of explaining this curious One which, for its part, is tied together in the beast with two backs, in other words in the embrace of two bodies. Because this is what is at stake. It is not this funny One; that the Other, for its part, is still funnier. There is no link between them – I mean: this field of the One, this field of the Other. Quite the contrary. This is even the reason why the Other is also the unconscious. Namely, the symptom without its sense, deprived of its truth, but on the contrary always more responsible for what it contains in terms of knowledge. What cuts them off from one another, is very precisely what constitutes the subject.

这个单一实体形成双重身份的立场,会牵涉到如何解释生命主体的这个奇怪的「一」的问题。就本身而言,这个「一」被紧连在一起,作为两个後背的动物,换句话说,两个身体拥抱在一起。因为这是岌岌可危的地方,滑稽好笑的不是这个「一」,大它者,就本身而言,更是滑稽好笑。它们之间没有关连。我的意思是,这个「一」的领域,以及大它者的这个领域,彼此之间。相反的,甚至就是这个理由,为什麽大它者也就是我们的无意识。换句话说,大它者是一种病癥,被剥除掉它的意义,它的真理。但是在另一方面,它总是更加承担责任,对於它用知识所包括的东西。是什麽将它们彼此切割開来,这确实就是组成生命主题的内涵。

There is no subject of the truth, unless it is of the act in general, of the act which, (17) perhaps, cannot exist qua sexual act. This is very specifically Cartesian; the subject knows nothing about itself, except that it doubts. Doubt … doubt, is the jealous man says when he has just seen through the keyhole hindquarters about to affront legs that he knows well. He asks himself whether it is not God and his soul!

真理的生命主体並不存在,除非他属於这个一般的行动,这个行动可能无法作为性的行动而存在。这个很明确是笛卡爾的我思故我在。生命主体对於他自己一无所知,除了它会懷疑。懷疑、、、懷疑,那就是妒忌的男人所说的话,当他透过鑰匙孔,窥看到身体的後半身,即将四脚合併,他知道得很清楚。他自言自语,是否那就是上帝跟他的灵魂在做爱。

The foundation of Descartes’ subject, its incompatibility with extension, is not a sufficient reason for identifying the body with extension. But its exis…its exclusion as subject is,on the contrary, grounded in that. And by taking it from the angle that I am presenting to you, the question of its intimate union with the body – I am speaking about the subject, not the soul – is no longer one.

笛卡爾的生命主体的基础,它跟延伸想像的不合谐,並不是充分的理由,来将身体认同为是延伸想像。但是,相反地,它作为生命主体的被排除在外,基础就是在这里。从我现在呈现给你们的这个角度,来看事情,跟身体亲密结合的问题,就不再是一个问题,(我谈论的是关於生命主体,不是灵魂。)

It is enough to reflect on the fact that there is (attention, huh, those who are not used to it!) as regards the
signifier, namely, for the structure, no other support – of a surface, for example – than the hole that it constitutes by its edge. This is all that defines it. Raise this by a degree, take things at the level of volume.

我们光是反思一下这个事实就很足够。(那些还没有习惯的人,请注意听!)关於意符,换句话说,关於一个表面的结构,这里並没有其它的支撑,除了就是这个空洞,它在边缘形成的这个空洞。这就是它的全部的定义所在。然后从这个空洞慢慢提升,以数量的层次提升。

There is no other support for the body than the sharp edge that presides over its cutting up.

身体没有其它的支撑,除了就是这个尖锐的边缘,这个边缘统辖它被切割成碎片。

These are topological truths as regards which I will not decide here whether they have or not a relation with the sexual act, but every possible development of what is called an algebra of edges, requires the following – which gives us the image of what is involved in the subject, at this joint between what we have defined as the One and the Other – the subject is always a structural degree below what constitutes its body.

这些都是地形拓樸学的真理。关於这个真理,我在此将不会决定,它们跟性的行动有没有关系,但是在所谓的边缘代数学发展的每一个阶段,都要求以下的条件:关於生命主体牵涉到的意象,在我们所定义为生命主体的这个「一」跟大它者之间的这个关连,生命主体总是一个结构的层次,在组成它的身体的内涵之下。

This also explains why in no way, can its passivity, namely, this fact through which it depends on a mark of the body, cannot in any way be compensated for by any activity, even its affirmation in act.

这也解释为什麽,它的被动性,换句话说,它依靠身体的标记来运作这个事实,根本就没有办法以任何行动来彌补,即使那个行动是肯定的行动。

So then, of what is this Other the Other?

那麽,这个大它者跟大写字母O代表的大它者,又是什麽关系?

I am very distressed. The time, a certain inordinate, perhaps also a certain paradoxical use of the cut – but in this case you can take it as intentional – means that I will leave you here, today, at the end of the hour.

我深感懊恼。时间又到了,真是难於掌控的时间。可能这也是切割的某种矛盾的用途。但是目前这个状况,你们可以将时间到视为是刻意的,意思是,今天这个小时的结束,我非停在这里不可。

The Other is only the Other of what is the first moments of my three lines: namely, this small o. This is where I started from during our last talks, in order to tell you that its nature is that of the incommensurable, or rather, that it is from its incommensurability that there arises every question about measure.

大它者仅是我这三行的最初的时刻的大它者:换句话说,就是这个小客体。这是我在前几次的演讲过程,我開始讲述的地方。我为了要告诉你们,这个小客体的特性是无法测量的特性。换句话说,从它的不可测量的特性中,关於测量的每一个问题,因此而产生。

It is on this small o, object or not, that we will take up our conversation the next time.

就在这个小客体,无论它是否真的是一个客体,我们下一次的演讲,就会从这里開始。

雄伯译
springherohsiung@gmail.com

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