Logic of Phantasy 95 Jacques Lacan

Logic of Phantasy 95
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

And, from then on, that the smaller the evil is, the more it is reduced, the more perfect is the evasion. This is the mainspring that we put our finger on clinically, in everyday treatments, of everything that can come under the different modes of impotence, especially in so far as these are centred around premature ejaculation.

从那时開始,邪惡越小,它就越被化简,逃避就越无影无踪。这就是我们在精神分析诊所,每天的治療,理解的主流观念。就诊的患者有各色各样的性无能模式,特别是这些问题都圍绕早泄的困擾。

Therefore, there is no jouissance, in any case one that can be located, except of one’s own body. And what is beyond the limits that the pleasure principle imposes on it, it is not chance but necessity which associates it as such with the evocation of the sexual correlate, by making it appear only in this conjuncture of the sexual act, without our being able to say any more about it.

因此,「欢爽」並不存在,无论在任何我们可以找出位置的病例,除了在自己的身体。超越快乐原则所赋加的限制之外,这不是偶然,而是必然,它们的原因跟性的相关召唤的联想,让它出现在性的行动的关键时刻,我们却无法说出什麽道理。

In other words, for all those who already have their ears open to the usual terms of psychoanalysis, it is on this plane and on this plane alone that Thanatos can be found to be in any way connected to Eros. It is in the measure that the jouissance of the body – I am saying of one’s own body, beyond the pleasure principle – is evoked, and is not evoked elsewhere than in the act, precisely in the act which puts a hole, a void, a gap, in its centre, around what is localised in hedonistic detumescence, it is from that moment on that there is posed a possibility of the conjunction of Eros and Thanatos. It is starting from there that the fact is conceivable, and is not a crude mythical lucubration, that into the economy of the instincts, psychoanalysis introduced what, not by chance, it designates under these two proper names.

换句话说,那些对於精神分析学的通用術语已经耳熟能详的人,,在这个层次,只有在这个层次,死亡之神跟爱欲之神才会被发现彼此有关联。在这个层面上,身体的欢爽被召唤。(我是指我们自己的身体,超越快乐原则。)身体的欢爽被召唤,不是在别的地方,就是在这个性的行动,确实在这个性的行动,放置一个空洞、一个空無、一个缺口,环绕着被局部化的享乐的阳具消腫。从那时候開始,爱欲之神跟死亡之神的结合的可能性才被产生。从那里開始,这个事实才能被想像,这个事实並不是憑空玄虚杜撰。这並非是偶然恰合,精神分析学以这两个专门術语指明的内涵,介绍到本能的经济动力。

Well then, all of that, as you see, it still only turning around it! God knows, nevertheless, that I am making an effort so that it will not be like that! We have to believe then that if we are still going around it, it is because it is not easy to enter into it!

你们看到,在这一切当中,本能的经济动力就只是绕着爱欲打转!可是,天晓得,我正在努力不要让它成为这样!我们必须相信,假如我们依舊绕着爱欲打转,那是因为要进入並不容易。

We can, at least, retain, gather, these truths: that the sexual encounter of bodies does not pass, in its essence, by way of the pleasure principle.

至少,我们能够保留、聚集这些真理:身体在性的层面邂逅,在其本质上,並没有经由快乐原则的管道通过。

Nevertheless, that to orient oneself in the jouissance that it involves (I am saying, that it involves, supposedly, because to orient oneself in it does not yet mean entering it, but it is very necessary to orient oneself with respect to it) … to orient oneself with respect to it, it has no other reference point than this sort of negating brought to bear on the jouissance of the organ of copulation, in so far as it is the one that defines the presumed male, namely the penis. And that it is from there that the idea arises, (these words are chosen), that the idea arises of a jouissance of the feminine object. I said, that the idea arises, and not the jouissance, of course! It is an idea. It is subjective.

可是,为了使自己认同爱欲牵涉到这个「欢爽」(我是说,它被认为会牵涉到,因为认同它並就是意味着进入它,但是先认同是不可或缺的。)为了要先认同它,我们没有别的指称,除了就是这种赋加在交媾器官的「欢爽」的否定。就是这否定定义了作为男性的假定,换言之,那就是陰莖。这个观念就是起源於那里(这些字词可是精挑细选的)。这个观念起源於女性的客体的「欢爽」。我说,这个观念起源於,当然不是「欢爽」起源於!是观念起源於,这是生命主体的主观性。

Only what is curious and what psychoanalysis affirms – only for want of expressing it in a logically correct fashion, naturally, no one notices what it means, what it involves! – is that feminine jouissance itself can only pass by way of the same (9) reference point! And that this is what is called, in the case of the woman, the castration complex!

只是耐人寻味的是,精神分析学所肯定的,並不是女性的「欢爽」本身,只能藉由相同的指称点通过!(由於欠缺逻辑正确的方式表达,没有人注意到那是什麽意思,及它牵涉到的内涵。)就女人而言,这就是所谓的阉割情结!

It is indeed because of that that the woman-subject is noted to articulate, and that at a certain level I propose to you the Homme-elle. That does not mean that every woman limits herself to that , precisely.

确实因为这样,我们注意到,女人作为生命的主体,表达自己的层次,我跟你们的建议是,阳刚男性。这並不意味着,每个女人的自我设限於此,确实的。

There is something of the woman somewhere … “odor di femina” … But she is not always easy to find! I mean, to put in her place!

某个地方,女人的氣息瀰漫着、、、那是「女性香水」。但是只闻其味,未必就能见其人!我的意思是,杳然不见伊人的芳踪!

Since, to organise a place there, a reference is necessary whose organic accidents mean that it is only found in what is called, anatomically, the male. It is only starting from this suspense posed on the male organ, that an orientation for the two, the man and the woman, is encountered, that the function, in other words, takes on the value of being, with respect to this hole, this gap of the castration complex, in a reversed (renversee) position.

组织一个地方,一个指称是需要的,这样它的有机体的机缘会意味着,从生理解剖的观点来看,它只能在男性那里被找到。只有从这个对於男性器官的悬念,男人跟女人双方的认同,才可能交会邂逅。换句话说,这个功用禀赋有生命实存的价值,关於这个空洞、这个阉割情结的裂口,以一个翻转的立场。

A reversal is a sense. Before the reversal, it may happen that there is no subjectifiable sense! And after all, it is perhaps to this that there must be referred the altogether striking fact that I told you earlier, namely, that women psychoanalysts have taught us nothing more than men analysts had been capable of lucubrating about their jouissance. Namely, very little!

一个翻转是一种意义。在翻转之前,生命主体的情况是没有生命实存。畢竟,我早先告诉你们的那个耐人寻味的事实,必须被回歸到这一点。换句话说,女性精神分析师所能够教导我们的,跟男性精神分析师所能够详细论述的有关他们的「欢爽」,没有什麽两样。换句话说,就是有,也不多。

Starting from a reversal, there is an orientation, and however little it may be, if it is all that can orientate the jouissance involved, in the woman, in the sexual act, well then, you understand that until further notice we have to be content with it.

从这样一个翻转開始,就有了交会认同。无论那是多麽微不足道,那是我们能够在女人,在性的行动,认同到所牵涉的「欢爽」。你们了解到,我们目前必须满足仅仅是这样。

In short, this leaves us at a point that has its characteristic. We will say that as regards the sexual act, what can be currently formulated about it, is the dimension of what is called, in other registers, good intentions. A good intention, concerning the sexual act, here, at last in what can, at the point that we are in it, be formulated, this is what, reasonably, according to the psychoanalysts, here is what reasonably we can and we should be content with.

总之,这带我们到达具有它自己特性的一点。我们会说,关於这个性的行动,我们目前能够对它有所阐述的,就是在其它领域的所谓的「好的意图」。一个好的意图,关於这个性的行动,最後在我们能够阐述的地方,在我们介入的地点,这就是精神分析师所说的,很有理由,我们只能够,也只应该满足的地方。

All of this is very well expressed in the myth, the fundamental myth. When the Father, the original Father is said to “enjoy all the women”, does that man that the women have any enjoyment, however little it may be? The subject remains intact. And it is not only with a humorous intention that I am evoking it at this point. The fact is, as you are going to see, this is a key question! I mean that everything that I am going to have to articulate, I am saying in our next meeting, concerning what I am going to take up again, namely, what I left open the last time.

这一切在神话中表达得很清楚,这个基本的神话。当父亲,原初的父亲,据说是「享受所有的女人」,那些女人可有那麽一点儿,享受到那个男人?这些女性主体始终保持完好如初。目前我正在谈论这一点,不但作为幽默嘲讽。你们将看得出来,事实是,这是一个关键的问题!我的意思是,我将要表达的这一切,我是说我们下一次演讲,关於我再一次要探讨的,换句话说,我上一次展開的议题。

雄伯译
32hsiung@pchome.com.tw

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