Logic of Phantasy 99 Jacques Lacan

Logic of Phantasy 99
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

After this reminder I have to question myself, with you – make you question – what the word jouissance implies in such a register. Of course nothing is more instructive, always, than a reference to what is called the lexicon, in so far as it is attached to goals as precarious as the articulation of meanings.

提醒你们後,我必须询问自己,也要求你们询问自己,「欢爽」这个字词在如此的铭记中意味着什麽。当然,没有一件事会比提到所谓的词汇更加具有教育意义,因为它跟目标连繫在一起,跟意义的表达一样,会有起伏变化。

“The terms included in each article”, we read somewhere in the note of the preface of this magnificent work called le grand Robert, “the terms included in each article constitute just as many references, links, which ought to culminate in the means for expressing thought”, “The asterisk”, for in effect you can note that in each one of these articles, which fulfil their programme very well, “the asterisk refers on to articles which develop at length an idea suggested (5) from a single word”. So that the article Jouissance begins with the word plaisir, marked by an asterisk.

「这些術语被包括在每篇文章里」,我们在某个地方阅读到,在被称之为「豪华罗勃特」这篇精霹的作品的序言,「被包括在每一篇文章里的这些術语,组成同样多的指称及联想,应该在表达思想的工具过程达达高潮。」我特别打个星号,事实上,你们会注意到,在每一篇充分表现内容的文章里,这个星号提到那些用一个字词就能详细发挥一个观念的文章。所以「欢爽」的文章起源於用星号标示的这个字词「欢乐」

This is only an example, but it is not by chance that the word, no doubt, presents us with these paradoxes. Naturally, jouissance was not tackled for the first time by Robert. You can also study the word in Littre. You will see in it that its use, its most legitimate use, varies from the aspect indicated by the etymology which attaches it to join, to that o possession and what one can dispose of in the final analysis: the jouissance of a title. The jouissance of a title, that this term signifies some juridical title of some paper representing a value in the stock exchange. To have some juridical title of some paper representing a value in the stock exchange. To have the jouissance of something, of dividends for example,
is to be able to give it up. The sign of possession is to be able to resign it. Jouir de is something different to jouir.

这是唯一的例子,但是这並非偶然,無可置疑的,这个字词呈现给我们这些矛盾。当然,「欢爽」的问题,劳勃特無法第一次就完全克服。你也能够研究「tittre」这个字词。你们在它里面看到,它的用途,它最合法的用途,因为它的字源跟「頭銜」连繫在一起,指称及属性常有变化。最後我们能处理的结论是:頭銜的欢爽。这个頭銜的欢爽,这个術语指示着,某些文件在法律方面的頭銜,代表你在证券交易的价值。拥有某些文件在法律上的頭銜,代表你在证券交易的价值。拥有某件东西的欢爽,例如,获得红利,表示你有放棄不要的能力。拥有的标示就是你有能力推辞它。「去享受」跟「享受」有点不同。

And undoubtedly, there is nothing better than these slippages of sense – in so far as they are circumscribed in this apprehension that I called earlier “lexical”, in its exercise in the dictionary – to show us to what point the reference to thought is indeed what is most inappropriate there, to designate the function, the radical one, I mean, of one or other signifier.

無可置疑的,意义的溜滑不定是最好不过的事情,因为它们在理解方面会受到限制,对於我早先所说的「词汇」,在字典上的运用。它会给我们显示,对於思想的指称,哪一点最为不合适,它会指明这个积极意符的功用,我是指,一个意符对於另一个意符的功用。

It is not thinking which gives the effective and final reference of the signifier. It is from the instauration that results from the effects of the introduction of a signifier into the real. It is in as much as I articulate in a new way this relation of the word jouissance to what is in operation, for us, in analysis, that the word jouissance finds and can preserve its final value. And today I intend to make you sense the import of this at its most radical point.

给予这个意符有效且定论的指称的,並不是思想的本身。而是從意符被介绍进入真实界造成的影响结果。正如我以一个新颖的方式表达「欢爽」这个字词,跟我们精神分析学运作的关系,「欢爽」这个字词发现並且保留它最后的价值。今天,我打算让你们感受到这个字词应用到淋漓尽致,会有什麽意义。

The master enjoys (jouit de) something; whether it is himself – he is his own master, as they say – or, moreover, the slave. But what does he enjoy in the slave? Precisely his body. As we read in Scripture, “The master says go and he goeth”. As I allowed myself – I no longer know whether I wrote it or whether I simply stated it: if the master says “jouis! (enjoy), the other can only answer with this jouis (I hear”), with which I amused myself. In general I do not amuse myself my chance. This means something. I might moreover have been picked up by one of those who listen to me. I too often regret gathering nothing more than what forces me to do it myself.

主人去享受某件东西,無论那是他自己,他是他自己的主人,如人们所说,或尤有甚者,他也是奴隶。但是他在奴隶身上能享受到什麽?确实就是他的身体。如我们在聖经所读到的,「主人说:滚開,他就滚開。」容我这样说,我忘记我是用写的,或是我仅是口頭陈述:假如主人说:「享受」,奴隶只能用这个「享受」来回应,(我是这样听说),用这个享受,我娱乐自己。通常,我不会拿我的命运来娱乐自己。这具有某种意义。那些聆听我的演讲的人,可能有人会心灵感应。我也时常遗憾,我只能够讲一些我的课程所需要我讲的东西。

The question is the following: Does what one enjoys, if there is this jouissance which is inaugurated in the I of the subject in so far as he possesses, does what one enjoys enjoy (ce dont on jouit cela jouit-il?).\

问题如下:我们享受到,真的是享受吗?假如以生命主体的这个「一」作为開端的这个「欢爽」存在,他拥有这个欢爽,他所享受到的,真的是一种享受吗?

It seems nevertheless that this is the real question. Because, moreover, it is clear that jouissance is in no way what characterises the master. The master, in so far as he is the one, in the City, who cannot be just anyone, but who is marked by his function as master, has other things to do than to abandon himself to jouissance. And the mastery of his body – for it is not simply matter of leisure – is something that is only achieved by severe discipline.

可是,这是真正的问题所在。因为显而易见的,「欢爽」根本就不是主人的特性。在「大都会」里的主人,他並不是可以随心所欲,他必须要扮演他作为主人的恰如其份。他有其它职责要求履行,不能只是放縱自己於「欢爽」。他是他的身体的主人,但是要受到嚴格的规范所制约,还不光是看他有没有空闲而已。

At every epoch of civilisation, he who is master does not have (6) the time to let himself go even in his leisure!

在每一个文明的时代,作为主人往往没有时间,让自己享受他的休闲。

Types should be distinguished. But after all the type of the ancient master is not of such a purely ideal order that we do not have its reference points. It is sufficiently inscribed, I would say, in the margins of the first philosophical discourse, for us to be able to say that Hegel gives us a sufficient testimony of it.

主人的典型可区分出来。但是畢竟,並不是所有古代的主人,都属於如此井然有条的秩序,让我们找到它的指称点。我时常说,他们充份地被铭记在最早的哲学論述的边缘地带,所以我们能够说,黑格爾给予我们充份地证明。

The question is precisely the following. Is the one – which after all is only just and in conformity with the first stake of the game – who, if we are to believe Hegel, was not able from the beginning to take the eventual risk of the loss of life, (which is indeed, in effect, the surest way to lose jouissance), the one who held to jouissance enough to submit and to alienate his body, and why then would not jouissance remain in his hands?

这个问题确实如下:一位公正而且坚守这个遊戏的最初的赌注的人,假如我们相信黑格爾的话,这个人並無法從一開始就能接受可能会喪失生命的风险(实际上,最有可能喪失的是生命的「欢爽」),这个坚守足够欢爽的人,会让他的身体屈從,会让他的身体疏离吗?为什麽生命的「欢爽」没有始终掌握在他自己的手中?

We have a thousand testimonies of this – that a short sightedness, some phantasy of other, which always wants everything to be on the same side, the whole bunch to be in one hand – we have a thousand testimonies that what characterises the position of the one whose body is put at the mercy of another, is that it is from then on that there opens up what can be called pure jouissance. And, moreover, in glimpsing, in following the indices which give us at the very least a crosscheck for it, perhaps certain questions will be eliminated about the sense of certain paradoxical positions and, specifically, the masochistic one.

我们有成千的证词证明这一点:目光如豆的短视,某种现实的幻见,总是想要一手就囊括一切。我们有成千的证词,这种人的立场的特色就是听從别人的支使。從那时候開始,所谓的纯净的欢爽展開。而且,当他偶爾瞥见,当他遵照一些指标,让我们至少可以反复查证,也许关於某些矛盾立场有何意义的问题,我们可以获得一些澄清。他成为一位受虐待狂者。

But, after all, it is better sometimes that the most immediately open doors should not be gone through. Because it is not enough for them to be easy to go through for them to be the right ones. I am not saying that this is the source of masochism. Very far from it! Because undoubtedly what has to be said is that if it is thinkable that the condition of the slave is the only one that gives access to jouissance, in the measure, precisely, that we formulate him as subject, we will never know anything about it.

但是,畢竟,我们有时候最好不要走最先開展的途径,因为它们经由那里未必就是适当的途径。我並不是说,这就是受虐狂者的来源。根本就不是!因为無可置疑的,我们必须要说的话是,即使奴隶的状况就是唯一可以让我们接近生命的「欢爽」的途径,这句话可以理解的话,确实地说,即使我们能够将奴隶诠释为生命的主体的话,我们也永远無法获得真相是什麽。

Now the masochist is not a slave. He is on the contrary, as I will tell you later, a cute whore, someone very able.

受虐狂者並非是奴隶。相反的,我以後还会告诉你们,他是一位精明的妓女,一位非常能幹的妓女。

The masochist knows that he is n jouissance. It is precisely in connection with him, for what is to be understood, at stake, about him, that in the end the whole of this discourse progresses, for your use. And in order to make it progress, it was necessary to show that in Hegel there is more than one defect. The first, of course, being the one which allowed me, to produce it before those who listen to me. Namely, that before I put it forward and spoke about it, with the mirror stage, I noted that in no case was this sort of aggression which is active and present in the fight to the death for pure prestige, anything other than a lure. And since then, since then, rendered obsolete any reference to it as a first articulation.

受虐狂者心知肚明,他是生命的「欢爽」。这个精神分析论述的整个进展,最後可以让你们大家获得利益,确实是跟他息息相关,我们必须了解关於他,岌岌可危的地方在哪里。为了要開展这个论述,我们需要显示,黑格爾的说法有不只一个缺点。当然,第一个缺点已经让我将它讲述给我的听眾。换句话说,我提出「镜象阶段」的方式,並且详细说明。我注意到,在男女尊嚴的生死鬥争过程,积极而存在的这种攻撃性,在任何情况,都不单纯是一种诱惑。自從那时,自從那时,再将诱惑当着男女的最初表达,已经是不合时宜了。

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: