Logic of Phantasy 92 Jacques Lacan

Logic of Phantasy 92
Jacques Lacan
雅克 拉康

Lacan Seminar 14:
The Logic of Fantasy 20
幻见的逻辑

Seminar 20: Wednesday, May 24, 1967

I am going to try to make you enter today into this arcanum, which, even though it is trivial in psychoanalysis, is nonetheless an arcanum. Namely, the following that you will meet at every turn: that if the analysed subject, if the analysable subject, adopts what is called a regressive, or again, pre- (pre-oedipal, pre-genital, anyway presomething or other …) position, which could be very desirable, and one might moreover be astonished, on this occasion, that it is not designated as post-, since it is in order to evade the operation, the impact of castration, that the subject is supposed to have taken refuge there …

我将设法让你们今天进入这个奥秘。即使在精神分析学,这是琐碎不堪,可是它仍然是个奥秘。换句话说,以下你们随时会遇到的是:假如被分析的主体,假如可被分析的主体,接受所谓的倒退,或回到「前期」的位置,(伊底普斯情结的前期、性器官前期、或任何事情的前期、、、),回到我们渴望的前期,在这个场合,我们可能会大吃一惊,为什麽不是被指明是「後期」?假如我们要的是逃避这个运作,这个阉割的盟约,主体本来应该躲避到那个地方。

If I am trying, this year, to sketch out before you a structure that presents itself as logical – a chancy, very
precarious logic, perhaps, in which also I am sparing you, not giving too quickly, the forms that I have come to trust in my own scribblings, but am trying to show you what is accessible in an articulation of such a kind, in this easy form that, after all, I chose among others, which consists very simply in taking what is most incommensurable to the One, specifically, the golden number – and this with the aim simply of making tangible for you how along such a path, in which, I repeat to you.

今年,假如我设法在你们面前,描绘一个表现自己作为逻辑的结构,可能,这会是一个冒险的,非常不稳定的逻辑。用这个逻辑,我慢条斯理地讲,替你们省略我自己潦草书写时,信心满满的那些形式。但是我还是要设法告诉你们,在诸如其类的简单的表达时,什麽是容许我们接近的。畢竟,在眾多的形式当中,我仅是挑选对於生命主体的这个「一」,最不可能用同一标準计算的部分,明确地说,就是这个黄金数目。我的目的仅仅就是要让你们明白,我一再跟你们重复的这条途径,你们实际上会遇到什麽。

I do not claim at all either to have given you the definitive steps, nor even to have taken them myself, but how much more preferable is such a path, which is guaranteed by some truth concerning the dependency of the subject, rather than giving oneself over to these painful exercises of the usual analytic prose which distinguish themselves by these sort of prevarications, of senseless detours, which seem to be always necessary to account for the operation of libidinal positions: the bringing into play of a whole population of subjective entities, that you know well and which can be found everywhere, the ego, the ego ideal, the super ego, the id even, without counting the new and refined things that can be added to them by distinguishing the ideal ego from the ego ideal.

我也根本没有宣称曾经给你描述明确的步骤,我自己也甚至没有去从事这些步骤。但是这条途径是多麽让人爱不释手!因为生命主体依赖的真理,保证是经由这条途径通往。所以我们不要沉迷不拔於通常的精神分析技俩,这些令人痛苦不堪的摆弄。这些技俩的摆弄用一些没有意义的拐弯抹角,左右逢源般地炫耀展现,可是有关生命力比多立场,到底如何运作,却始语焉不详。生命主体的整个实体立场如何运作,你们知道的很清楚,到处都可以找得到:自我、自我的理想、超我、甚至本我 ,更不用说,后来填加的那些新颖而精鍊的词语,为了区别理想的自我与自我的理想。

Does not all of this carry in itself, indeed – as has been done in Anglo Saxon literature for some time – to add in the self, which, by manifestly being added to remedy this ridiculous multitude, nonetheless fails because it only (2) represents, in the way in which it is handled, a supplementary entity. Entities, beings of reason, always inadequate from the moment that we bring into play in a correct way the function of the subject as nothing other than what is represented by a signifier for another signifier.

所有这些本身难道不是,为了彌补这个荒谬的眾多词语,本身再多填加词语?如同央格鲁、撒克逊的英国文学有段时间,常在自我(self)前面填加不同的人称所有格,可是还是无法徹底表达它所要代表的,作为它所处理的一个补充的具有生命的实体。作为生命的实体,理性的实存主体,从我们正确运作的那个时刻開始,生命主体的功用道道地地就是:以一个意符代表另一个意符的意义。

In no case is a subject an autonomous entity. Only the proper name can give the illusion of it. The I, it is too much to say that it is suspect – since I have been speaking to you about it, it ought even no longer to be so! – It is only very precisely this subject that – as signifier – I represent for the signifier walk, for example, or for the couple of signifiers: la boucle: “I shut up” (je la boucle)!

生命主体决非是一个具有自主权的主体。只有专有的名字才会产生这样的幻觉。这个「我」,说它是可疑的,未免太过份。(既然我一直谈论到它,它应该不再是如此可疑!只是非常确实地,这个生命主体作为一个意符,例如,对於这个意符,我给予的代表是「走路」,或对於两三个意符,我给予的代表是:闭嘴!

You can sense that if I took this formula, it is to avoid the pronominal form “I keep myself quiet” (Je me tais) which undoubtedly would begin to take us very far if we were to pose ourselves the question of what the me means in such a form as in many others. And you would see the degree to which its so-called reflexive acceptation is displayed across a range which does not allow it to be given any degree of consistency. But I will not extend myself, of course, in this direction, which is here only a reminder.

你们能够感觉到,假如我採用这个公式,那是为了避免这个代名词的形式:「我自己保持沉默」。无可置疑地,假如我们想要跟自己提出这个问题:相较於许多其它的「我」,这个「我」是什麽意义?这可是个大哉问!你们将会看出这个程度,它的所谓反身的通用意义,被展示的範围,无法让它获得任何程度的一致性。当然,我自己不会朝着这个方向发挥,我在此只是提醒你们。

There is therefore a function, a subjective function, called castration as regards which one ought to recall how striking it is that it is presented to us (and this had never been said previously, I mean before psychoanalysis) … that it is presented to us as essential to gain admission to what is called the genital. If this expression were appropriate to the highest degree – I mean that it is not so – one might marvel at this something which, in that case, might be expressed as follows.

因此有一个功用,一个主体性的功用,被称为「阉割」。关於阉割,我们因该回想一下,我们会有被阉割的现象,是多麽耐人寻味!(以前从来没有人这样说过,我指的是精神分析学以前)。我们被给予阉割的重要意义,是为了要得到准许,以便得以使用所谓的性器官。假如将这个观点发挥到淋漓尽致,(我的意思,平常我们並没有这样做),我们可能会大吃一惊,在那种情况,这个某件东西可以被表达如下:

That – let us say, in any case, how it might be presented if one tackled it from outside and after all we are, all of us, still there! – that the passage to the phantasy of the organ is, in a certain function – an undoubtedly privileged one, henceforth, the genital precisely -necessary for the function to be accomplished I do not see any way of getting out of the blind alley, here, except by saying – and a psychoanalyst of importance, one notable in the political topography, used this means. I mean at the turning point of a sentence, without even properly noticing the import of what he is saying, he affirms to us that, after all, castration … well it is a dream! This, used in the sense that it is one of the stories told by sick people.

我们不妨说,无论如何,假如我们从外面去处理它,畢竟我们人都还在那里,我们是如何被阉割的!通往这个性器官的幻见的过程,从某个功用来说,是一个无可置疑的特权的过程。因此,确实就是这个性器官,对於这个功用的完成,是不可缺少的。我看不出有任何方法,挣脱这样的僵局,除了说阉割只是一场梦。(一位举足轻重的精神分析师,在政治领域颇具盛名的精神分析师,使用这个方法,我的意思是,在句子转折点,甚至是没有注意到自己在说的是什麽意义,他对我们肯定说:阉割只是一场梦!)这种说法宛如精神病患正在说出他的故事。

Now it is nothing of the kind! Castration is a subjective structure – as I recalled just now – altogether essential precisely for something of the subject, however slim, to enter into this affair that psychoanalysis calls : “the genital.”

事实上完全不是那麽一回事!阉割是一个生命主体的结构,如我刚才所回溯描述的。它对于这个生命主体,要进入精神分析学所谓的「性器官期」的事情时,无论多麽轻描淡写,都是非常重要的事情。

I have to say that I think I have made a little opening in this blind alley, changed – as they say – something in it, in as much as, good God, not too long ago – four or five of our meetings ago – I introduced the remark that it could not simply be a matter of introducing the subject into this function of the genital! … (If in fact we know that (3) we mean when we call it that). namely, about the passage from the function to the act, And the putting into question of whether this act may merit the title of sexual act. There is none? … There is? .. Chi lo sa? There is, perhaps …

我必须说,我认为我已经替这个僵局打開一个解决的小缺口。如人们所说,我改变了一些说法。感谢上帝,不久以前,在我们四五次演讲以前,我介绍这个谈话,我不仅仅是介绍生命主体到这个性器官的功用!(事实上我们知道,当我们这样称呼时,我们态度是认真的)。换句话说,关於从性器官的功用到这个行动的过程。我们置疑到,这个行动是否可以得到行的行动的头衔。有没人知道?谁知道?可能有人知道、、、

We will know perhaps one day whether there is a sexual act – whether, I am going to give a commentary, sex (mine, yours) reposes on the function of a signifier capable of operating in this act.

有朝一日,我们会知道,是否性的行动存在,容我评述一下,是否性(无论是我的性,或是你的性)能够交付给一个意符的功用,这个意符能够以性的行动来运作。

In any case, one cannot in any way evade the fact, which is not alone affirmed by the doctrine, but that we encounter at every turn of our experience, that the only one who is capable of operating in the sense of the sexual act -I am speaking about something which resembles it and is not … (this is what I am going to try to refer myself to today, to introduce register of, properly speaking), namely, … perversion – the only one capable of operating in a fashion that is not fully (fautive) is, let us say, the subject who is castrated and – let us repeat ourselves like dictionaries, (a sense to add to the word “castrated”) – in order (en regle). (expressing ourselves in this way does not take us far), in order with this complex called the castration complex.

无论如何,我们无法逃避这个事实。它不但被这个信条所肯定,而且我们在精神分析经验随时都会遭遇到。唯一能够以性的行动的意义来运作人生的人,我是谈论到某件类似它的事情,换句话说,跟变态无关。(这就是我自己今天要提到的,适当地说,我要介绍的内容)。唯一能够以这种方式运作的人,我们不妨说,这个方式也不完全是怙惡不赦,被阉割的生命主体,让我们像字典般再三重复(对于「被阉割」这个字词的填加意义),以便跟所谓的「阉割情结」的情结相一致。(以这种方式表达自己,有点翻来复去。)

Which of course does not mean that one has a complex, but quite the contrary, as any literature worthy of this name (psychoanalytic, I mean), which is not the chatter of people who do not know what they are saying (which happens to even the highest authorities), which means well and truly, in any sound analytic literature, that one is, I would say, normed (norme with respect to the sexual act. This does not mean that one gets to it. It means, at the very least, that one is on the right path!

这当然並不是意味着,我们有阉割情结。相反地,如同任何值得让人尊重的学问(我是指精神分析学),並不是许多不知所云的人在扯淡(即使是那些高阶的权威当局,常就发生这样的情形)。那真实地意味着,在任何健全的精神分析的知识里,我不妨这样说,关於性的行动,我们被「定额分配」。这並意味着,我们從此就範。它意味着,至少,我们要循规蹈矩。

雄伯译
springherohsiung@gmail.com
0933481945

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