Logic of Phantasy 97 Jacques Lacan

Logic of Phantasy 97
Jacques Lacan
雅克 拉康

Lacan Seminar 14:
The Logic of Fantasy 21
幻见的逻辑

Seminar 21: Wednesday, May 31, 1967

For those who find themselves, for example, returning today after having followed my teaching for a while, I have to signal what I have been able, these most recent times, to introduce into it in terms of new articulations.

对於那些曾经听过我的演讲有一阵子,今天又回来的听眾,我必须指明,最近几次,我始终能够用一些新的表达,来開展探讨。

An important one, which dates from our antepenultimate meeting, is undoubtedly to have designated, expressly, I would say – since, in fact, it was not inaccessible to those who understand me – expressly, the locus of the Other – everything that I articulated as such up to now (I mean since the beginning of my teaching) – designated the locus of the Other in the body. (“Voila”, murmurs a feminine voice.)

從倒数第三次開始,一个重要的议题,無可置疑地曾经生动地指明,我不妨说,事实上,即使是那些了解我的听眾,都会觉得是霧里看花。生动地说,就是大它者的轨迹。迄今我所表达的一切(我是指自從我的演讲開始以来)都指明这个大它者的轨迹在身体里(一个女性的声音喃喃而语:「哇塞!」)

The body itself is, from the origin, this locus of the Other, in so far as it is there that, from the origin, there is inscribed the mark qua signifier.

这个身体的本身,從一開始,就是大它者的轨迹。就在那里,從一開始,生命主体作为意符的符号,就被铭记在那里。

It was necessary for me to recall it today, at the moment that we are going to take the next step, in this logic of the phantasy, which is found – you will see it being confirmed in the measure that we advance – which is found to be able to accommodate itself to a certain logical laxity. Qua logic of phantasy it pre-supposes this dimension described as fantasy, in the sense that, at the beginning, exactness is not required of it.

今天我需要回想到它,就在我们将要採取第二步骤的时候,在这个幻见的逻辑。你们在我们所提出的策略中,看到它被逻辑的幻见被证实,而且被发现能够接纳自己进入某种逻辑的鬆散当中。作为逻辑幻见的本身,它预先假设这个被描述为幻见的向度,只是在開始的阶段,它不要求那麽的精确。

Moreover, we find that what is most rigorous in the exercise of an articulation that deserves the title of logic includes in itself a growing approximation. I mean a mode of approximation which involves in itself not alone a growth, but a growth that as far as possible is the best, the most rapid there is, towards the calculation of an exact value.

而且,我们发现到,以逻辑的名义表达得最淋漓尽致的东西,本身会包括逐渐增加的接近。我的意思是,一种接近的模式,将自己牵扯进入不但是成长,而且是盡快速度的成长,未曾有过的成长,朝向精确价值的计量。

And it is because of this that … in referring to an algorithm of very great generality, which is none other than the one most proper to guarantee the relation of an ideal incommensurable, the most simple there is, the most spaced out also, by circumscribing what it constitutes in terms of the irrational by its very progress.

因为这样,当我们提到概念化的演算时,那恰恰是最适当作为保证,一个理想的不可测量的关系,最单纯的一种,最宽敞的一种,只有限制它的组成内涵,在进展过程無理数的方式。

I mean that the incommensurability of this o … that I only image as being the golden number for the legibility of my text. Because those who know, know that this sort of number constituted by the very progress of its approximation is a whole family of (2) numbers and, as one might say, can start from anywhere whatsoever, from any exercise whatsoever of relation, on the single condition, that the incommensurable requires that the approximation should have no term, while being, nevertheless, perfectly recognisable at each instant as rigorous.

我的意思是,这个小客体的不可测量性,我只是想像为,我生命文本的可阅读的黄金数。因为那些知道的人,他们知道这种数目,由於它的接近的进展所阻成,是一群组的数目。我们不妨说,它们從任何地方開始,從任何关系的运用開始,根据单一的条件,这个不可测量的东西要求,这个近似值没有条件,可是,在某个瞬间,它会清楚鲜明地让你认出。

This then is what is at stake: to grasp what we are confronted with in the form of the phantasy as reflection of a necessity. In other words, the problem, which for a Hegel could be contained in this simple limit constituted by the certainty included in self-consciousness… (at this point a loudspeaker starts up in the room: “OK then five … four … three …”) … this certainty about oneself, with which Hegel can allow himself, can allow himself, given certain conditions that I will evoke later which are the conditions of history, to put in question the relation with a truth – this certainty, in Hegel – and this is how he concludes a whole process through which philosophy is the exploration of knowledge. He can allow himself to introduce into it the telos, the end, the goal, of an absolute knowledge. It is in so far as at the level of certainty, he finds himself being able to indicate that it does not contain its truth in itself.

这就是岌岌可危的地方:使用幻见的術语,了解我们所面临的,作为一种必须的反思。换句话说,这个自我意识的问题,黑格爾能够被包括在这个确定性组成的限制里,(在这个时候,大廳的扩大器响起:開始算,五、、四、、三、、、)这个关於自己的确定性,黑格爾能够让他自己置疑到他跟一个真理的关系,假如他考虑到,我後来召唤的历史的条件。对於黑格爾而言,这个确定性,他如何来替整个历程下个结论,那就是哲学是探讨知识的历程。他会让自己将目的论介绍到里面,绝对知识的目的或目标。就是在这个确定性的层次上,他发现他自己能够指示,它並没有将它的真理包括在自己里面。

(Another loudspeaker starts up)

(另外一个扩大器又响起。)

This is the way that we find ourselves being able not simply to take up again the Hegelian formula, but to
complicate it. The truth with which we have to deal depends on this act through which the foundation of self consciousness, through which subjective certainty is confronted with something which of it nature is radically foreign to it and which is properly the fact that …

这就是为什麽,我们发现自己無法再一次仅仅是运用黑格爾的公式,而必须将它复杂化。我们必须处理的真理,是依靠行动,透过这个行动,自我意识的基础,生命主体确定要面临某件的属性,他是完全地陌生,适当地说,事实就是这样。

(”Dr. Lacan is interrupted once again. “The minister has insisted …”, says another loudspeaker.

拉康教授再一次被中断讲演。「牧师坚持、、、」另外一个扩大器说。

Dr. Lacan – “Can nothing be done to stop this interruption?”

拉康教授:「难道没有办法不要受到干扰?」

Madame Aubry – “Unplug the microphone!”
欧布瑞夫人:「拔掉麦克风!」

Murmuring and interruptions. One of the audience climbs up onto a window to try to unhook the microphone, without success … (That’s dangerous, someone says, anticipating his gesture). A lot of whispering goes on in the room.

窃窃私语及干扰声音。有一位听眾爬上窗户,设法拔掉麦克风,没有成功、、、(那太危险,某个人说,预期会有动作。)讲堂到处窃窃私语。

“If there is an examination of perspective, there is an entrance examination.” continues another loudspeaker

「假如有观点的检查,那就是入学检查。」另一个麦克风说。

Dr. Lacan – “Which loudspeaker seems to be speaking, at the moment? Are all of them?”

拉康教授:「现在是哪一个扩大器在说话?全部都说吗?」

Dr. Falade heads towards the tape-recorder

法拉得博士朝向录音机走过去。

Dr. Lacan – “Can anything be done?”

拉康教授:「能再想点办法吗?」

One of the audience: “Switch off the mains”?

有一位听眾说:「关掉大门?」

Dr. Lacan (pointing at the emergency exit) … “Yes but it is closed!”

拉康教授:(指着紧急出口处)、、、「是可以,可是它本来就是关着。」

Madame Aubry – “It must be in the projection room.

欧布瑞夫人:「一定是放映室出的问题。」

Dr. Lacan, (to the official, who arrives and who is heading towards the emergency exit) … “It’s closed. You weren’t told? But I have just told you”)

拉康教授:(对着刚来到的行政人员,他正走向紧急出口处)、、、「那道门关闭着。你没有听到吗?但是我不是刚刚告诉过你们?」

The official – “Is it open down there?” (He points at the little room on the left, gets into it and fixes the problem without delay)).”

行政人员说:「那边不是開着吗?」他指着左边的小房间,走进去,立刻修理发生状况的问题。

What it’s a matter of introducing today, then, and all the more rapidly since our time has been shortened, is the following: psychoanalytic experience introduces the fact that the truth of the sexual act gives rise to questions in experience.

今天所要介绍的内容,要讲得更加快些,因为时间被缩短。精神分析经验介绍这个事实:性的行动的真理产生了精神分析经验的一些问题。

Naturally, the importance of this discovery only takes on its relief starting from a positioning of the term sexual act as such. I mean, for ears already sufficiently formed to the notion of the prevalence of the signifier in any subjective constitution, to notice the difference between a vague reference to sexuality that – one can scarcely say as a function – as a dimension proper to a certain form of life, the one specifically most profoundly linked to death. I mean, intermixed, interlaced with death.

当然,这个发现的重要性显现出来,開始於「性的行动」这个術语本身的立场。我的意思是,那些对於生命主体的形成,作为一个意符的流行观念耳熟能详的人,很容易注意到,它跟我们一般提到的性行为有些差異。我们很少将一般的性行为当着是一种功用,当着是生命的某种形式的向度,当着是跟死亡有密切关系的明确的「性的行动」。我的意思是,性的行动会跟死亡糾缠不清。

雄伯译
springherohsiung@gmail.com

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s


%d bloggers like this: