Logic of Phantasy 103 Jacques Lacan

Logic of Phantasy 103
Jacques Lacan
雅克 拉康

Lacan Seminar 14:
The Logic of Fantasy 22
幻见的逻辑

Seminar 22: Wednesday, June 7, 1967

What is common to what are being called lately the “structuralisms”! It is to make the function of the subject depend on signifying articulation.

这跟最近所谓的「结構主义」是多麽的相似!它是要将生命主体依靠意符的表达。

This means that, after all, this distinctive sign can remain more or less elided, that in a sense it always is.
Naturally, I know that some of you may find that in this regard the analyses of Levi Strauss leave precisely this central point in suspense, leave us, in a word, before this question, in as much as, for some years, this analysis has been centred en myth. Are we to think, after all, that honey was expecting, I mean from all time, was awaiting, in tobacco, the truth of its relations with ashes!

这意味着,畢竟,这个区别的符号始终闪爍不定。在某个意义上,它总是闪爍不定。当然我知道,你们有些人可能会发现,在这一方面,列文、史特劳斯的分析确实将这个中心点置於悬空当中,总之,在这个问题之前,好几年来,这个结構主义的分析一直集中在神话。畢竟,我们难道应该认为,蜂蜜一直在期待,我的意思是,它始终在烟草中等待,它跟烟灰产生关系的真理吗?

In a certain sense … )a little cough from Lacan) … it is true! And that is why, the putting in suspense of the subject flows from any approach like this. And it is sufficient to make us contribute to something which is nevertheless not a doctrine, which is simply the recognition of an efficacy, which seems indeed to be of the same nature as the one which grounds science.

在某种意义上、、、(拉康有点咳嗽)、、、确实是如此!那就是为什麽,将生命主体的悬空,会從像这样的途径流露出来。这已经足够让我们贡献出某件东西,不过这个东西並非是信条,那只不过是承认它的有效性罢了。它的特质似乎跟科学的基础的特性相同。

It nevertheless remains that a notion of class such that it would imply structuralisms, in the plural, that a minimum of characteristics cannot in any way connect into a whole a certain number of researches, in as much as, to take mine, for example: after all, it is not as an office, as a helping system, that it had to encounter, in order to articulate it, this necessity of subjective articulation in the signifier. It is only, in a way, the preface. Nothing can correctly be thought about it without that.

可是这个问题始终存在,像这样的分类的观念,在複数形態上,会暗示着结構主义。即使是最小量的特癥都可能牵涉到一整个系列的研究,例如,我的研究也是如此。畢竟,它並不是一个研究团隊,一个互助的系统,它必须先遭遇到生命主体在意符界的表达,它才有办法表达它。在某方面,它只是一个序言。除此而外,我们所想到都不正确。

Nevertheless, it is not without good reason that we ought to produce, finally, what in the same field was
articulated too quickly, which is the fundamental relation of the subject thus constituted to the body.
What I am coming to – which accounts for the fact that symbolism always means in the last resort corporal symbolism – had to be set aside for years by me, precisely by reason of the fact that it is thus, from all time, that it is in this way, traditionally, that symbolism was articulated. Namely, in a fashion that lacked the essentials, as (2) happens, from being too precipitate.

可是,这並非是空穴来风,我们最後应该產生,在相同领域,匆促表達出来的东西,那是生命主体跟身体组成的基本关系。我必须将我的结論保留到几年後再發表,确实的理由是:传统上,符号象征要以这种方式表達。换句话说,發生得过於倉促,它的基础会不稳定。这说明这个事实:符号象征总归到底,就是肉体的符号象征。

The members and the stomach … I have for a long time, always, evoked at the horizon the fable of Menenius Agrippa. It was not too bad! To compare the nobility to the stomach is better than to compare it to the head! And then it puts the head back in its place, among the members! …

身体的各个器官跟胃、、、长久以来我总是召唤远古的孟内尼斯、亞格帕的荒谬寓言。这是不错的寓言。将人的高贵情操比喻为胃,总比将它比喻为頭还更贴切。这寓言将頭摆回原位,只是身体器官的一部份。

This all the same is to go a little too quickly. And if we know that, it is because of the fact that what is at the centre of turn research, we analysts, is something which, no doubt, passes along no other paths than those of structure, the incidences of the signifier in the real, in so far as it introduces the subject into it. But that its centre … and it is a sign that I can only recall it with this force at the moment when, properly speaking, I am installing my discourse in what I can legitimately call a logic, that it is at this moment that I can recall that everything turns, for us, around what is involved in what has to be called the difficulty – not of being, as someone said in his gold age – the difficulty inherent in the sexual act.

这样的结論依舊太过於匆促。假如我们知道,那是因为这个事实,我们精神分析师关键研究的核心点,無可置疑的,所经过的途径,道道地地就是结構的途径,意符是在真实界的事件,因为它介绍生命的主体进入真实界。但是这个核心、、、它是一个符号,我此刻必须费力思索,才回想得起来。适当地说,我现在将我的真理論述建構在我所谓名正言顺的逻辑上。就在这个时刻,我才能回想出来,对於我们而言,一切的远转都是牵涉到绕着所谓的困难,不是生命实存的困难,如某个人在其青春黄金时代所说的,而是性爱演出的本质上的困难。

I suspect that one of the reasons why psychoanalysts prefer to hold that by putting the Thing, with a capital T, if you wish, that by putting the Thing in the centre, light is thrown on a whole zonal region, I suspect that – apart from something that I will have to signal later – it is, first of all, a logical difficulty.

我懷疑到,其中一个理由,为什麽精神分析师寧可相信,若是将生命的「物自体」,字母T開頭的物自体Thing,将这个物自体摆置在核心处,人生的智慧光就会豁然開朗。我懷疑,除了我以後还会指出的某件理由,首先它在逻辑上就很难自圆其说。

One could, in this connection, take as an index, that the institution of marriage reveals itself to be all the more, I would not say solid, it is much more than that: resistant, as the right is given in our society, for there to be articulated all the “aspirations”, as the psychologists say, all the aspirations towards the sexual act. if it has been found that a break-through has been made in the clarification of the difficulty of social harmony, it is in effect quite striking that it is not especially where the right was most open to articulate aspirations towards the sexual act.

关於这一点,我们能够拿它当着一个索引:婚姻制度显露自己,我不说是更加牢固,而是更加「抗拒」,因为在我们的社会,所有的「渴望」,所有朝向性爱演出的渴望,如精神分析师所说的,要透过婚姻制度,才被容许有表達出来的权利。假如能够明白宣称,在不破壞社会和谐的情况下,找到突破的地方,事实上,那是相当耐人寻味的,因为朝向性爱演出的渴望的表達权利,並不很開放的。

That marriage shows itself there – I would not say, more resistant, it did not resist – more established (institue) than elsewhere. And that, in the field in which the aspirations are articulated, in a thousand effective forms, in all the fields of art, of cinema, of the word, without counting in that of the great neurotic discontent of civilisation, marriage, of course, remains at the centre, not having budged by an inch in its fundamental status.

婚姻制度显露自己,我姑且不说是更加抗拒,因为它没有抗拒,而是比起其它地方,算是更加坚固。在这个领域,性爱演出的渴望被表達,以千变萬化的有效形式,在各种藝術、电影、及文学的场域,更不用说,对於文明不满的神经质的场域,当然,婚姻制度始终还是在核心,对於自己的基础的地位,丝毫没有退让半步。

It is on this that there depends – and in all the forms in which this institution persists, at least for the moment – it is on this that there depends the inauguration of what we will call a couple, defined as productive. This is not quite to say, simply, that it is a matter of the couple in the sense of the sexual pair. Of course it is required, but it should be noted that we could say that its product, is something other than the child reduced to the biological offspring, to the effect of the function of reproduction.

保存下来的各式各样的婚姻形式,至少就目前而論,是依靠这个,我们後来所谓的「夫妻」制度的開始,被定义为具有生育能力的制度,也是依靠这个。这並不完全是说,夫妻的意义就是性爱的伴侣。当然,这是先决条件,但是我们应该注意到,我们能够说,它的生育的定义不完全就是小孩,被化简为生物层面的後代,具有繁殖子孫的功用。

And this is what we mean by designating as small o what we have to question, at the start, about its entry into the sexual act. This small o – and not simply as a biological offspring – is already its product, and I told you could very crudely, if you absolutely want to situate it in your philosophical boxes, identify to what the residue of this tradition has come to in the final term, after having raited to perfection the isolation of the function of the subject and having had to keep mum about the beyond, it nevertheless remains, that before signaling to us.

这就是我们将我们必须置疑的问题,指明为「小客体」的意思,從一開始,小客体就进入性爱的演出。这个小客体,並不单纯是一个生物层面的後代子孫,它本身已经就是自己的產物。我告诉你们,假如你们真的想要将它定位在你们的哲学框架里,你们可以粗略地辨識,这个传统的残馀物最後是怎样的形態,在它已经将生命主体的功用的孤立性彰显得天衣無缝,並且对於超越小客体的东西噤口不语,可是它仍然存在那里,無法以意符跟我们表達。

“Bye bye, sail away now”, on what succeeds me and into which you have plunged a little, into this world which is stirred up, which is going to be the last to emerge from its contradictions (it is beginning), at that moment also it told you that, all the same, a little residue remained, from the beneficial dialectic to which there was offered in advance total order, absolute knowledge, and which is called the Dasein. This residue of presence, qua linked to subjective constitution, is in fact the only point where we remain in continuity with the philosophical traditions. We receive it from its hand, we who discover it precisely as the sub-product of this something that had remained masked in the dialectic of the subject, namely, that it has something to do with the sexual act.

「再见,现在航行离去吧!」跟随着我离去,你们也勇往前进,进入这个被激發出来的世界。这个世界将是最後一个從它自己刚開始的矛盾现象中出现。在那个时候,它告诉你们,有一点的残馀物依舊留在那里,因为原先那里就有一个完整的世界秩序,被称之为「绝对的知識」,也被哲学家海德格称之为「生命的实存」。这种存在的残馀物,作为跟生命主体的结構有密切的关联。事实上,它是唯一的地方,我们精神分析学跟哲学的传统还保持关联。我们從哲学家那里借用这个词彙,我们發现这个残馀物,当着是某件东西的副產品。这个东西在生命主体的辩证过程,始终隐晦不明。换句话说,它跟性爱的演出有些关系。

The subjective residue is already there at the moment when there is posed the question of the mode in which it is going to operate in the sexual act.

这个生命主体的残馀物已经存在那里,当它将要以某种的模式,在性爱的演出场域运作的时候。

雄伯译
springherohsiung@gmail.com

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