Logic of Phantasy 102 Jacques Lacan

Logic of Phantasy 102
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

(11) In the case of the slave, the slave is deprived of his body. How can we know about his jouissance?
How can we know it, except precisely in what, from his body, has slipped outside subjective mastery?
Everything that is involved for the slave, in so far as his body comes and goes at the whim of the master, allows nevertheless to be preserved these objects which are given to us as emerging, precisely, from the signifying dialectic.

在奴隶的情况,奴隶被剥奪对於自己身体的自主权。我们如何知道他是否享有生命的欢爽?我们如何能够知道?难道不就是從他的身体,超越生命主体的掌控之外,溜滑出来的东西?对於奴隶,所牵涉到的一切,他的身体的来来去去,都要听由主人的支配,可是这些客体反而因此而保留下来。确实地说,我们被给予这些客体,当着是從意符的辩证法中出现。

These objects which are its stake but also its forgery, these objects taken at the frontiers, these objects which function at the level of the edges of the body, these objects that we know well in the dialectic of neuroses, these objects on which we will have to come back again and on several occasions, in order to define clearly what gives them their price and their value, their quality as exceptions. I do not need to recall them, as regards what is involved in terms of the oral and what is also called the anal. But these others also, superior, less known, of a more intimate register, which, as compared to demand, is constituted as desire, and which are called the look and the voice.

这些客体不但是它的赌注,而且也是它的鴈品。这些客体從边境得来,这些客体以身体的边缘的层次运作,这些客体,我们耳熟能详,從精神官能症患者的喋喋不休的辩证。以後还有好几个场合,我们还会回頭来谈论这些客体,为了清楚定义是什麽给予它们的价码跟他们的价值,以及他们的品质,充当例外之物。我並不需要反复回溯它们,关於所谓口腔客体牵涉到什麽,所谓的肛门客体又是什麽。但是还有一些比较高级,比较不为人所知的,更加亲密层次的客体,跟需求比较起来,它们被形成欲望。这些就是所谓的「眼光客体」及「声音客体」。

These objects, in so far as they cannot in any way be caught in the domination – whatever it maybe – of the signifier, were it entirely constituted in the rank of social domination. These objects which, of their nature, escape it, what does that mean?

这些客体無法在任何意符的支配过程,被捕捉住,即使在它们身处社会的权力支配的阵营。这些客体自己的属性会逃避被捕捉,那是什麽意思?

Is it there? Since for the slave, there is only a supposed jouissance on the Other’s part (Hegel was mistaken in the fact that it is for the slave that there is a jouissance of the master). But the worthwhile question, I posed to you earlier: does what he enjoys, enjoy? And if it is true that something of the real of jouissance can only subsist at the level of the slave, then it would indeed be for him in this place, left in the margin of the field of his body, that is constituted by the objects whose list I have just recalled. It is there, it is at this place, that there ought to be posed the question of jouissance.

它属於那里吗?对於奴隶而言,一般认为只有大它着才有生命的欢爽。(黑格爾错误地认为,对於奴隶而言只有主人的生命的欢爽存在。)但是我早先跟你们提过这个宝贵的问题:主人享受到什麽?他真的是享受吗?假如生命欢爽的真实界会有某件东西,只存在於奴隶的层次,那麽奴隶要在现场,那个东西才能留置在他的身体的场域的边缘。这个边缘由这些客体所组成,客体的名单,我刚刚回溯列举过了。就是在边缘那里,就是在这个地方,生命欢爽的问题应该被提出。

Nothing can take from the slave the function, either of his look or of his voice, nor that also of what he is, in his function as nurse, since so frequently this is the function in which antiquity shows him to us, nor indeed either in his function as a warped object, an object of contempt.

没有任何东西能够剥奪奴隶这个功用,無論是他的眼光客体或是他的声音客体的功用,也無法剥奪他的生命的本质,即使他的职分是護士,这是传统社会告诉我们的功用。的确,即使他在社会的功用是一个被扭曲的客体,一个被人鄙视的客体,他生命的本质無法被剥奪。

At this level there is posed the question of jouissance. It is a question and, as you see, it is even a scientific question.

在这个层次,生命欢爽的问题被提出。你们看得出来,这真是大哉问,这甚至是一个科学的问题。

Now, the pervert … the pervert, well then, this is what he is. Perversion is looking for this point of perspective, in so far as it can give rise to the accent of jouissance. But he looks for it in an experimental fashion. Perversion, while having the closest relation to jouissance, is – like the thinking of science – cosa mentale. It is an operation of the subject in so far as he has perfectly located this moment of disjunction through which the subject tears the body from jouissance, but who knows that jouissance has not only been, in this process, an alienated jouissance, that there is also the following: that there remains somewhere a chance that something has escaped from it. I mean that the whole body has not been caught in the process of alienation. (12) It is from this point, from the locus of the small o, that the pervert questions, questions what is involved in the function of jouissance.

现在谈到变態、、、没错,变態,这就是他的样子。变態者正在寻找这个观看点,因为这个观看点能够强调生命欢爽的产生。但是他是用试验性的方式来寻找它。变態者虽然跟生命的欢爽有密切的关系,但那是精神层次的东西,就像科学的思想。那是生命主体的运作,他将分道扬镳的这个时刻,劃分得很清楚,透过这个劃分,生命的主体将身体從生命的欢爽撕開,但是天晓得,在这个过程,生命的欢爽不但早已经是一个疏离的生命的欢爽,而且在某个地方,始终存在着一个欢爽精神逃离的可能。我的意思是,並不是整个身体都陷入疏离的过程。從这一点開始,從小客体的轨迹開始,变態者置疑,生命欢爽的功用究竟牵涉到什麽?

By never grasping himself except in a partial fashion, and, as I might say, in the perspective – I would not say of the pervert .. for truly one could say that psychoanalysts comprehend nothing about it … (was there not one, recently, who posed this sort of equation, in this connection that the pervert cannot be at the same time subject and jouissance, and that in the whole measure in which he was jouissance he was no longer subject!) … the pervert remains subject throughout all the time of the exercise of what he poses as a question to jouissance. The jouissance that he aims at is that of the Other, in so far as he is perhaps the only remainder of it. But he poses it through a subject-activity.

我们永远無分掌控自己,除了以部分客体的方式。我不妨这样说,除了以这个观点。我不仅是说变態者,我们确实可以这样说,精神分析师对於这一点,其实所知不多。(关於变態者無法同时是生命的主体,又是生命的欢爽,一但他处於生命的欢爽的状態,他就不再是生命的主体。最近不是有人提出这种平等式?)、、、变態者始终是生命的主体,即使在他提出生命欢爽的这个问题的整个运作过程。他目标要得到的生命的欢爽,就是大它者的欢爽,因为他可能是大它者唯一的残馀物。他透过生命主体的活动,来提出这个问题。

What this allows us to reassemble, can be done only on a single condition. It is that we should perceive that these terms – sado-masochism – for example, as they are tied together, only make sense of we consider them as researches along the path of what is involved in the sexual act.

只有在一个条件下,我们才能够從这里重新组合成新的东西。我们应该感觉到,诸如「虐待狂及受虐狂」这些術语,只当它们被相提並论的时候,我们所认为的研究,朝着性爱的演出所牵涉到的途径,才有办法被人理解。

The relations that we call sadistic between one or other vague unit of the social body are only of interest for the following reason. They image something that involves the relations of man and of woman.

在作为社会中的某个身体与其它身体之间,我们会有所谓虐待狂的关系。我们会对它感到興趣,是因为下面的理由:他们想像这种事情会牵涉到男人跟女人之间的关系。

As I will tell you the next time, since this time, faith, I will have been cut short, You will see that in forgetting this fundamental relation, one allows there to escape any means of grasping what is involved in sadism and in masochism. This does not mean either that these two terms image in any way relations comparable to those of male and female.

下一次,我将告诉你们,这次我删减掉的有关「信仰」的问题。你们将会看出,由於忘记这个基本的关系,、我们漏失了任何工具,可以藉以了解虐待狂及受虐狂所牵涉的内容。这个並不也意味着,这两个術语会想像到,任何类比於男性跟女性的術语。

A personage of, I must say, unbelievable naivety writes somewhere this truth: that “masochism has nothing specifically feminine about it”. But the reasons that he gives for it go to the level of formulating that undoubtedly, if masochism were feminine, that would mean that it is not a perversion, because it would be natural to the woman to be masochistic. Therefore, starting from there, one can clearly see that, naturally, women cannot be qualified as masochists, because, being a perversion, that could not be something natural!

我必须说,一位性情率真的知名人物在某个地方写到这个真理:「受虐狂跟女性化的东西,没有明确的关系。」但是他提供的说明理由,却恰恰说明,無可置疑的,假如受虐狂有女性化性质,那就是意味着,那不算是变態,因为对於女人而言,有受虐狂倾向是天经地义的。因此,從那里開始,我们能够清楚地看出,在天性上,我们不能将女人定位为受虐狂患者,因为既然被命名为变態,能就不可能是天经地义。

Here is the kind of reasoning in which people get bogged down. Not at all, certainly, without a certain intuition, I mean the first, namely, that a woman is not naturally masochistic. She is not naturally masochistic, and for good reason! Because if she were, in effect, masochistic, that would mean that she is capable of filling the role that the masochist gives to a woman. Which, of course, gives a completely different sense, in this case, to what feminine masochism would be. The woman has, precisely, no vocation to fill this hole. This is what constitutes the value of the masochistic enterprise.

这种矛盾的推理会将人们搞得昏頭转向吗?丝毫不会。确实的,我不是一时心血来潮才说,换句话,我指的是第一项,女人天性不会是受虐狂。我们很有理有证明,女人天性不是受虐狂。因为她假如真的是受虐狂,那将意味着,她就能够堂而皇之地扮演受虐狂患者所给予女人的角色。当然,那个意义就截然不同,在这种情况之下,问题变成是,女性的受虐狂是什麽意义?确实的,扮演受虐狂,並非是女人的天职。这就是为什麽,受虐狂的癥兆之所以蒸蒸日上,其構成的价值就在此。

That is why you will allow me to end today on this point, while promising you – as an end point, as the high point of what is put in question by this introduction to perversion – by allowing you to indicate as a high point, that we will finally, put, I hope, some order or at least some clarity, about what is at stake, when we are dealing with masochism.

那就是为什麽,你们会准许我今天在这一点告一段落。我承诺你们这是一个段落点,又把它当着提出的问题的高潮点,作为变態狂的介绍。我让你们把它当着是高潮点,这样我们最後才能将问题整理得较有条理,或较为澄清。当我们正在处理受虐狂的问题,有关其岌岌可危的地方。

雄伯译
32hsiung@pchome.com.tw

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