Logic of Phantasy 94 Jacques Lacan

Logic of Phantasy 94
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

(6) In short, the interest of introducing the word act is to open up the question, which after all is worth opening up – because I am certainly not the one who makes it circulate among you – of whether, in the sexual act (in as much as for any of you it has ever happened: a sexual act), whether it is related to the advent of a signifier representing the subject as text for another signifier, or whether it has the value of what I called in another register, the encounter, namely, the unique encounter! The one which, once it has happened, is definitive.

(第六)总之,介绍「行动」这个字词的興趣,等於是開展这个问题。这个问题畢竟是值得我们開展的,因为我确实並不是让它流通的始作俑者,是否这个性的行动(它同样会发生到你们任何一个人的身上,这是一个性的行动),是否它跟这个意符的到来有关,这个意符代表生命主体,作为另一个意符的文本。或它具有我在另外一个层次所谓的「邂逅」的价值有关,换句话说,这个独特的心灵交会的邂逅!这个邂逅一但发生,可说是很明确的!

Naturally, people talk about all of that. People talk about it and – this is what is serious – people talk about it frivolously.

当然,人们会谈论这一切。人们会谈论到它。嚴重的地方就在此,人们光是会i轻佻地谈论。

In any case, to mark that there are two distinct registers, namely, whether in the sexual act, man arrives at Man, in his status as man, and the woman in the same way, is a completely different question to whether one has, yes or no, encountered one’s definitive partner. Since this is what is at stake when people evoke the encounter.

无论如何,要注意到,这里有两个不同的层次,换句话说,在性的行动,是否人到达作为「人」的层次,作为「人」的地位。同样的方式,就女人而言,问题却是截然不同,是否她已经邂逅到她明确的伴侣。因为这就是岌岌可危的地方,当人们召唤邂逅的渴望。

Curious! It is curious that the more the poets evoke it, the less efficacious it is in the conscience of each one as a question, That it is the person, in any case, may make anyone who has had a little glimpse of feminine jouissance smile a little!

真是耐人寻味!耐人寻味的是,诗人越是召唤邂逅的渴望,它就越是不灵验,使每一次邂逅的意识都受到置疑。无论如何,这个人的邂逅经验,可能会使曾经瞥见过女性的欢爽的人,不禁会心一笑。

There is here, undoubtedly, a first point that is very interesting to put right in the forefront, as an introduction to any question that may be posed about what is involved in what is called feminine sexuality. When what is at stake is precisely her jouissance.

无可置疑的,这是第一个耐人寻味的重点,值得我们将它摆置在枱面上,作为介绍一个可能会被提出的问题。那就是所谓的女人的性会牵涉到什麽?岌岌可危的确实就是她的「欢爽」。

There is one thing very certain and which is worthwhile remarking. It is that psychoanalysis, without a question like the one that I have just produced, renders all the subjects installed in its experience – specifically the psychoanalysts – incapable of confronting it in the slightest way.

有一件事情非常确定,值得我们再三强调。无可置疑的,精神分析学就像我刚刚所介绍的,要使生命主体都被安置在它的经验里,明确地说,就是精神分析师的经验里,但是又完全没有办法面对它。

The males – the proof has been given superabundantly – this question of feminine sexuality has never taken a serious step, when it comes from a subject apparently defined as male by his anatomical constitution. But the most curious thing is that women psychoanalysts, then, for their part, in approaching this theme, manifestly show all the signs of a feebleness that suggests just one fact. That they are absolutely terrified by what they might have to formulate about it!

我们已经被给予充份的证据,对於男人而言,女人的性的问题从来没有被认真地看待,当问题来自男人被明显定义他的生理解剖构造。但是最耐人寻味的是,女性的精神分析师,就本身而言,当她们接近这个主题时,显而易见地表现出一种软弱的迹象,这只表明一个事实:她们对於她们所必须说明的东西,感到惊骇不已。

So that the question of feminine jouissance does not seem to be really going to be studied in the near future, since this is, good God, the only locus in which one could say something serious about it. At the very least, to evoke it in this way, to suggest to everyone, and especially the feminine part of those who are gathered here as listeners, the fact that one can express oneself in this way about feminine jouissance, is enough for us to place it, to inaugurate a dimension, which, even if we do no enter it, for want to being able to do so, is absolutely essential to situate everything that we have to say along another route.

所以在不久的未来,女性的「欢爽」的问题似乎不会真的被研究。谢天谢地,因为这是唯一的轨迹,我们能够说一些认真的事情。至少,以这种方式召唤,对於每一个人意味着,特别是在场听众的那些具有女性化倾向的人,关于女人的「欢爽」,我们能够以这种方式来表达自己,足够让我们来定位它,为它開啟一个向度。这个向度,即使我们没有进入,却是绝对必须,这样我们才能在沿着另一条途径前进时,定位我们必须要说出的一切。

(7) The object, then, is not at all given in itself by the reality of the partner! I mean the object involved in the normed dimension, described as genital, of the sexual act. It is much closer – in any case it is the first approach that is given to us – to the function of detumescence.

(第七)因此,这个客体本身根本就不是伴侣的现实界所给予!我指的是牵涉到这个定额分配的向度的客体,被描述为性器官的性的行动。它靠近於性器官「消肿」的功用。无论如何,这是我们所得到的最早的接触。

To say that there is a castration complex, is precisely to say that detumescence in no way suffices to constitute it.

说阉割情结存在,确实等於是说:消肿根本就不足以组成性的行动。

This is what we have, rather dully, taken care to affirm at first. Now, of course, this fact of experience that it is not the same thing to copulate or to masturbate.

这个是我们曾经费心来处理,起初是用来作为肯定。现在,精神分析经验的事实当然已经证实:它跟交媾或手淫,並不相同。

It nevertheless remains, that this dimension which ensures that the question of the value of jouissance is
attached, takes its point of support, its pivotal point, where detumescence is possible, ought not to be neglected!

可是,问题仍然存在。这个向度保证「欢爽」的价值的问题息息相关,获得它的支持点,它的轴钮点。在那里,消肿是可能的。这一点不应该被忽略掉。

Because the function of detumescence, whatever we may have to think about it on the physiological plane, (royally neglected by psychoanalysts, who on this point have not brought the slightest little clinical light that is new, which is not already in all the manuals , about the physiology of sex, I mean, which could not be found everywhere before psychoanalysis was born) but what matter! This only re-enforces what it is a matter of knowing: that detumescence is only there for its subjective utilisation, in other words, to recall the limit described as the pleasure principle.

因为这个阳具「消肿」的功用,无论从生理的层面,我们必须如何看待它(正统的精神分析师常忽略,对於这一点,他们根本就没有给治疗带来新的希望。他们只是按照治疗手册,看待性的心理学,我的意思是,在精神分析学诞生之前,大家对於这个功用都讳莫如深),那都无关紧要!这只是重新强调,问题要如何知道,阳具消肿发生只是因应生命主体的利用。换句话说,他们撤消快乐原则所描述的限制。

Detumescence, by being the characteristic of the functioning of the penile organ, specifically, in the genital act -and precisely in the measure in which what it supports in terms of jouissance is kept in suspense – is there to introduce, legitimately or not (when I say legitimately, I mean, as something real, or as a supposed dimension), to introduce the fact that there is jouissance beyond. That the pleasure principle, here, functions as a limit at the edge of a dimension of jouissance in so far as it is suggested by the union described as the sexual act,

阳具消肿作为男性陰莖器官的功用的特色,明确地说,就在性器官的行动,确实就在於它支撑的欢爽被悬置的程度。阳具消肿在那里,无论合理与否,(我所说的合理,是指某件真实的东西,或是一个被认为的向度),就是要介绍这个事实:超越的欢爽存在。快乐原则在此充当欢爽的向度边缘的一个限度,我们从被描述为性的行为的结合,可以看得出来。

Everything that experience shows us, what is called premature ejaculation and what it would be better to call, in our register, premature detumescence, gives rise to the idea that the function, that of detumescence, can represent in itself the negative of a certain jouissance.

精神分析经验所教导我们的一切,所谓过早地泄精,我们最好称之为「过早地阳具消肿」,产生这个观念:阳具消种的功用,本身能够代表某种「欢爽」的负面。

Of a jouissance which is precisely the following, and the clinic only shows us too much of it, of a jouissance which is …what the subject sets his face against. Indeed the subject makes off, in so far, precisely, as this jouissance is, as such, too consistent with this dimension of castration, perceived in the sexual act, as a threat.

关於以下确实要描述的「欢爽」,诊所的记录的例子多到不胜枚举。这种「欢爽」是生命主体所正面交锋的。的确,生命主体会临欢爽而迴避,当这种欢爽的本身,跟阉割的向度过於狼狈为奸,在性的行动中被感觉是一种威脅。

All this precipitation of the subject with respect to this beyond allows us to conceive that it is not without foundation that, in these stumblings, these lapses of the sexual act, there is demonstrated precisely what is at stake in the castration complex. Namely, that detumescence is cancelled out as a good in itself, that it is reduced to the function of protection, rather, against a dreaded evil, whether you call it jouissance or (8) castration, as itself a lesser evil.

关於这个超越的欢爽,生命主体的突然萎靡不振,使我们能够构想到,不是没有根本原因。在这些的欲振乏力,性的行动的这些挫折中,被显示出来的,就是阉割情结岌岌可危的部分。换句话说,阳具消肿被取消,本身就是足可称道,它被化简成为一这的保护功用,来对抗一种可怕的邪惡,无论你名之为「欢爽」,或是阉割,两害相权取其轻嘛。

雄伯译
springherohsiung@gmail.com

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