Desire 016 Jacques Lacan

Desire 016

Jacques Lacan
雅克、拉康

THE SEMINAR OF JACQUES LACAN
BOOK VI
Desire and its Interpretation
欲望及其解釋
1958 – 1959

Seminar 2: 19 November 1958

If I take the inaugural dream, the dream of Irma’s injection which we have already spoken about on several occasions, about which I wrote something, and which I will write something about again, and about which we could spend an excessively long time talking; remember what the dream of Irma’s injection is; what does it mean exactly? It remains very uncertain, even in what happens. Freud himself, in the desire of the dream, ……..

拿最先我開始講精神分析學的夢為例。愛瑪的夢,我在好幾個場合已經談論過。關於這個夢,我寫過一些東西,我還想再寫一些。關於這個夢,我們很有理由多花費一些時間談論。請你們記著愛瑪打針注射的夢是什麼,它的確實的意義是什麼?它始終不確定,即使是發生的內容。佛洛伊德本人,在夢的欲望中、、、

19.11.58 12
[p. 25 missing in Master Copy] 原錄音稿中間缺頁

(26) in a way laterally, in a derivative way. It is a question precisely of knowing why, but in order to know why I wish simply for a moment to dwell here at those obvious things which the use and usage of language gives us, namely what does it mean when one says to someone, whether it is a man, or a woman, and which we must choose to be a man and this is going to involve a certain number of contextual references, what does it mean when one says to a woman: “I desire you”? Does that mean, in accordance with the moralising optimism within analysis against which you see me
waging war from time to time, does that mean: “I am ready to grant to your being as much if not more rights than to my own, to anticipate all your needs, to think of your satisfaction: Lord, let your will be done in preference to my own?” Is that what it
means?

從側面及延伸的角度來說,問題確實是要知道為什麼。但是為了要知道為什麼,我希望僅是暫時想詳述那些顯而易見的事情。語言的使用及用途給予我們的事情。換句話說,那是什麼意思?當有個人,無論是男是女,跟某個人說。我們假定是男人,這將會牽涉到某些的情境的內涵。當他對一個女人說:「我欲望你」,那是什麼意思?為了配合精神分析學的道德說教的樂觀主義,你們看到我經常對這種樂觀主義從事批判。那句話意味著,「我同樣準備要奉獻給你生命的實存,即使沒有超過我自己生命的實存,為了期望你所有需要,考慮到你的滿足。我的上帝!我將順從你的意志,而不是我自己的意志?」那句話具有那樣的意思嗎?

I think it is enough to evoke this reference to provoke in you the smiles which happily I see spreading among the audience.

我認為我召喚這個指稱將足夠了,為了博取諸位粲然一笑。我很高興看到聽眾臉上粲發這樣的會心一笑

Moreover no one, when one is using words appropriately, can make any mistake about what the aim of a term like this is, however genital that person may be.
The other response is the following: “I desire”, we can say to use words that are completely unsubtle, “to go to bed with you”.

而且,當我們措辭得體的話,沒有人會有任何誤解,關於像這樣一個術語的目的,無論那個人是多麼欲火難耐。另外一個的回答是:「我欲望!」我們不妨將文詞講的清楚明白,那就是「我欲望跟你們上床作愛!」

…. It is much more true, you must admit, but is it all that (27) true? It is true in what I would call a certain social context, and after all given the extreme difficulty of giving its exact outcome to this formulation: “I desire you”, one cannot find after all any better way to prove it.

這是更加真實的,你們必須承認。但是它真的那麼真實嗎?的確,在我所說的某些社會的內涵裏,畢竟,考慮到這個極端的困難,若是要給予它的確實地結果,對於這個說明:「我欲望你!」畢竟,我們無法找到更好的方式來證明它。

Believe me: it is perhaps enough that this word is not bound to the unmeasurable embarrassment and upset that statements which have a meaning involve, it is enough perhaps for this word to be only spoken within for you to grasp immediately that if this term has a meaning, it is a meaning that is much more difficult to formulate.

請相信我,或許這樣說就足夠了。這個說詞並沒有牽扯到無比的尷尬及懊惱,那個擁有的意義的陳述會牽扯到。或許我們就讓這個說詞僅僅就是說出來,你們就立刻能理解:假如這個術語具有意義,這個意義就比較難於說明。

“I desire you”, articulated within, as I might say, concerning an object, is more or less the following: “You are beautiful”, around which there is fixed, there is condensed
all these enigmatic images whose profusion is called by me my desire, namely: “I desire you because you are the object of my desire”, in other words: “you are the common denominator of my desires”, and God knows, if I can put God into the affair, and why not, God knows what desire brings in its wake, is something which in reality mobilises, orientates in the personality, something quite different than that towards which by convention its precise goal appears to be ordered.

「我欲望你」被表達的內涵,我不妨說,關於一個客體,大約是以下的意思:「你很美麗!」在那裏,所有謎團一般的意像被固定凝聚起來,它的豐富被我稱為是「我的欲望」。換句話說,「我欲望你,因為你是我的欲望的客體。」換句話說,「你是我的欲望的共同起源。」天曉得,假如我能夠將上帝牽扯到這件事情。有何不可呢?上帝知道,隨後欲望將會帶來什麼呢?這是某件實際上會動員,會在人格裏調適某個東西。這個東西相當不同於它的確實目標在傳統習俗裏的秩序。

In other words, to refer to a much less poetically indefinite experience, it also seems that I do not need to be an analyst to evoke how quickly and immediately at this level, in connection (28) with the slightest distortion as it is said of the personality or of images, how quickly and how prominently there emerges in connection with this implication in desire what can, what can most often, what by right appears to be prevalent there, namely the structure of phantasy.

換句話說,我們若是用比較不是那麼浪漫情調的經驗來說,我似乎也不需要是一位元精神分析師,才能迅速而立刻地在這個層次召喚,關於這個人格,或是這些意象被說時,引起的些微扭曲。關於欲望的這個暗示,迅速而顯著地,這裏會出現,時常會招搖出現的,也就是幻見到結構。

To say to someone: “I desire you”, is very precisely to say to her – but this is not always obvious in experience, except for the courageous and instructive little perverts, big and little ones – is to say: “I am implicating you in my fundamental phantasy”.

對某個人說:「我欲望你,」確實等於是對她說,但在精神分析的經驗裏,這並不總是顯而易見,除了這個勇敢而具有教導意義的變態狂,無論嚴重或是輕微的變態狂。那等於是說:「我正將你牽連到我的基本幻見裏。」

This is where, because I decided that this year I would not go beyond a certain time – I hope I will always stick to this – the trial of asking you to listen to me, it is here, namely well before the point where I thought I would conclude today, that I will stop. I will stop in designating this point of the phantasy which is an essential point, which is the key point around which I will show you the next day therefore how to situate the decisive point at which there must appear, if this term of desire has a meaning different to that of wish in the dream, where there must appear the interpretation of desire.

這就是要求你們傾聽我說的考驗所在,就是在這裏,(因為我決定,今年我會花費某些時間探討這個。我希望我總是能堅持這一點。)換句話說,就在我今天要做結論之前的這個位置,我將會停止,當我指明幻見到這一點。這個幻見是一個基本的要點。它是這個關鍵點,明天我將會跟你們顯示有關這個關鍵點,要如何定位這個決定點在可能出現的地方,假如欲望這個術語,擁有不同的意義,跟夢裏的願望的意義不同,那裏必須出現欲望的這個解釋。

This point then is here, and you can see that it forms part of the dotted circuit the one with this sort of little tail which is found at the second stage of the graph.

因此這一點就在這裏。你們能夠看出,它形成這些點點的迴圈。用這種小小的尾巴的這個迴圈。在這個圖形的第二階段,這個尾巴被找到。

I would simply like to tell you, as a way of whetting your (29) appetite a little, that this little dotted line, is nothing other than the circuit within which we can consider that there turn – this is why it is constructed like that – it is because it turns, once it is fed at the beginning it turns within indefinitely – that there turn the elements of the repressed.

我僅僅想要告訴你們,作為一種激發你們的欲望的方式。這條小小點點的線,道道地地就是這個迴圈。在這個迴圈裏,我們能夠考慮到,這裏有一個轉彎,(這就是為什麼它的結構像那樣。)因為它會轉彎,一旦它在開始時被餵飽,它會無窮盡地向內轉彎。被壓抑的部份的這些元素在那裏轉彎。

In other words, it is the locus on the graph of the unconscious as such, it is about this, and about this alone that Freud spoke until 1915 when he concluded with the two articles which are called respectively: “The Unconscious” and “Repression”.

換句話說,無意識本身的圖形的這個軌跡,它是關於這個,僅僅關於這個,佛洛伊德直到1915年才談論到。當他替這兩篇文章作總結。這兩篇文章各別是:「論無意識」及「論壓抑」。

This is where I will take things up again in order to tell you to what degree there is articulated in Freud in a fashion which supports, which is the very substance of what I am trying to make you understand about the signifier, namely that Freud himself
well and truly articulates in the least ambiguous way something which means: nothing is ever, nothing can ever be repressed except signifying elements. It is in Freud, the word signifier is all that is missing. I will show you unambiguously that what
Freud is talking about in his article on the unconscious, concerning what can be repressed, is designated by Freud. It can only be signifiers.

這就是我將要再一次探討的地方,為了要告訴你們到達什麼程度,佛洛伊德以這種方式表達。這個方式支援而且是這個物質,我正在設法讓你們理解關於這個意符。換句話說,佛洛伊德絲毫不曖昧地清楚表達某件東西。這個東西的意思是:沒有一樣東西永遠被壓抑,或會永遠被壓抑,除了就是意符化的元素。就佛洛伊德而言,意符這個字詞,依舊是欠缺的東西。我將毫不曖昧地跟你們顯示:佛洛伊德在他論無意識的文章裏,所談論的,關於什麼能夠被壓抑,所被佛洛伊德指明。那只可能是一些意符。

陳春雄譯
32hsiung@pchome.com.tw
https://springhero.wordpress.com

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