Desire 021 Jacques Lacan

Desire 021

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 3 ; 26 November 1958

This is articulated in Freud. It is not enough for him to articulate it once, he articulates it a hundred times, and in every connection he comes back to it. It is precisely here that there enters in the enigma of what is called the transformation (18) of this affect, of what proves in this connection to be particularly plastic, and that by which all the authors moreover once they approach this question of affect, namely every time they see it, have been struck, I mean to the extent that no one dares to touch the question, because what is altogether striking is that I who practice an intellectualist psychoanalysis, am going to spend the year talking about it, but that on the
contrary you can count on the fingers of one hand the articles in analysis devoted to the question of affect, even though psychoanalysts are always full of it when they are talking about a clinical observation, because of course they always have recourse to affect.

佛洛伊德曾經表達這一點。他表達一次還不夠,他表達它好幾百次,而且每次回頭談論。確實在這裏,所謂這個情意的轉變的這個謎團進來。在這一方面,它證明是特別有彈性的。而且,所有的作者,一旦他們碰觸到情意這個問題,換句話說,每一次他們看到它,他們都印象深刻。我的意思是,他們甚至不敢碰觸這個問題。因為耐人尋味的地方是,我,作為一個從事知識探索的精神分析師,我將要花費這一年多時間談論它。但是恰恰相反的,你們能夠找到精神分析學的文章,專注於探討情意的問題,大約只有五篇。即使精神分析學總是充滿情意,當他們談論有關臨床的觀察。當然,因為他們總是訴諸於情意。

There is to my knowledge a single worthwhile article on this question of affect, it is an article by Glover which is spoken about a good deal in the writings of Marjorie Brierley. There is in this article an attempt to take a step forward in the exploration of this notion of affect which leaves something to be desired in what Freud said on the subject.

據我所知,有一篇很有價值的文章,討論情意的問題。那是格羅勃的文章。在這篇文章裏,他企圖向前跨進一步,探索情意的這個觀念。佛洛伊德對於這個議題的論述,有某些值得被批評的地方。

This article is moreover detestable, like the whole of this book which, devoting itself to what are called the tendencies of psychoanalysis, gives a rather nice illustration of all the really impossible places that psychoanalysis is trying to lodge itself, in passing by morality, personalism, and other such eminently practical perspectives around which the blah of our epoch likes to spend itself.

而且,這篇文章令人厭惡,就像這整本書。它專注於所謂的精神分析學的傾向,給予一個很好的舉例說明,對於所有真正不可能的地方。精神分析學正在設法將自己定位在那些地方,有時用道德、人格主義、及其它諸如顯見是實用的觀點。環繞這些,我們這個時代最喜歡耗費時間喋喋不休。

On the contrary if we come back here to the things which concern us, namely to serious things, what do we read in Freud? We read the following: the affect; the problem is to know what becomes of it, in so far as it is disconnected from the repressed representation, and it thenceforth depends only on the substitutive representation which it is able to become attached to.

相反的,假日我們在此回頭談論跟我們有關的這些事情,換句話說,談論嚴肅的事情,我們在佛洛伊德那裏讀到什麼呢?我們閱讀以下:有關情意的難題,是要知道它發生什麼事情,當它跟被壓抑的表徵中斷。因此,它只是依靠這個替代的表徵,它才能夠跟它相連繫。

To what is disconnected there corresponds this possibility of annexation which is its property, and which is the way the affect presents itself in analytic experience as something problematic, which ensures for example that in the living experience of a hysteric, it is from this that analysis starts, it is from this that Freud starts when he begins to articulate analytic truths; it is that an affect arises in the ordinary,
comprehensible, communicable text of the everyday experience of a hysteric and the fact that this affect is there, which moreover seems to fit in with the totality of the text, except to a more exigent eye, this affect which is there is the transformation of
something else, and it is something which deserves that we should dwell on it; of something which is not another affect, which might be supposed to be in the unconscious.

合併的這個可能性,跟那裏中斷的東西相一致。這個合併是它的特性,是情意呈現自己的方式,在精神分析經驗裏,作為某件棘手的東西。例如,它確保,在一位歇斯底里症患者的生活經驗裏,精神分析學就是從那裏開始。佛洛伊德從那個地方開始,當他開始表達精神分析的真理。一個情意起源於一位歇斯底里症患者,他的日常經驗的可理解及可溝通的普通文本。而且,這個情意在那裏的這個事實,似乎跟文本的整體性相配合,除了在一個更加危急的眼光裏。在那裏的這個情意,是某件其他的東西的轉變。這個東西應該值得我們詳述它。這個某件東西,並不是另外一個情意。它可以被認為是在無意識界那裏。

This Freud denies absolutely. There is absolutely nothing like that, it is the
transformation of the purely quantitative factor; there is absolutely nothing which at that moment is really in the (20) unconscious this quantitative factor in a transformed form, and the whole question is to know how these transformations in the affect are possible, namely for example how an affect which is in the depths is conceivable in the restored unconscious text as being such and such, presents itself in a different form when it appears in the preconscious context.

佛洛伊德絕對否認這個。絕對沒有一樣東西像那樣,這是純粹數量因素的轉變。在那個時刻,絕對沒有一樣東西,真的處於無意識界,處於被轉變的狀態。整個問題是要知道,在情意的這些轉變是可能的。換句話說,例如,處於深度位置的一個情意,如何能夠被構想,在被恢復到無意識文本裏,作為如此的東西?它如何以不同的形式,呈現它自己,在這個前意識到內涵裏?

What does Freud tell us?

佛洛伊德告訴我們什麼?

First text: “The whole difference arises from the fact that ideas (Vorstellungs) are cathexis – basically of memory traces – whilst affects and emotions correspond to processes of discharge, the final manifestations of which are perceived as feeling.” (SE 14 178;GW 10 277) Such is the rule for the formation of affects.

第一個文本是:「整個的差異起源於這個事實:觀念是精神集中,基本上是記憶痕跡的精神集中。當情意與情感對應發洩的這些過程,發洩的這些最後的證明被認為是感覺。這就是情意被形成的規則。」

It is also indeed the fact that as I told you, the affect refers to the quantitative factor of the drive, the one in which he understands that it is not just movable, mobile, but subject to the variable which constitutes this factor, and he again articulates it precisely in saying that its fate can be threefold: “Either the affect remains, wholly or in part, as it is; or it is transformed into a qualitatively different quota of affect, above all into anxiety;” – this is what he writes in 1915, and one sees there the beginnings of a position which the article Inhibitions, symptoms and anxiety will articulate in the
topology – “or it is suppressed, i.e. it is prevented from (21) developing at all.”

如我告訴你們的,也確實是這個事實,情意提到欲望驅力的數量的因素。在這裏,他瞭解到,欲望驅力不僅可以移動,可以活動,而且隸屬於這個變數。這個變數組成這個因素。然後,他再一次確實地表達它,當他說,欲望驅力的命運可能有三重:「一是、情意始終保持原來的樣子,完整或是部份的樣子;二是、欲望驅力被轉變成為,情意的數量不同的各種配額;尤其是轉變成為焦慮。」這是在1915年,他所寫的內容。我們在那裏看出一個立場的開始。「壓抑、病徵、與焦慮」這篇文章,將會表達的一個立場,在這個拓樸圖形:「三是、欲望驅力被壓抑,也就是,它被阻擋根本無法發展。」

“But in comparison with unconscious ideas (Vorstellunqsreprasentanz),” he tells us,” there is the important difference that unconscious ideas continue to exist after repression as actual structures in the system Ucs, whereas all that corresponds
in that system to unconscious affects is a potential beginning which is prevented from developing”, writes Freud.

「但是跟無意識的理念比較起來,」他告訴我們,「這個重要的差別是,無意識的理念在壓抑之後,會繼續存在,作為實際的結構,在無意識界的系統裏。而這那個系統裏,一切對應於無意識的情意,是一種潛力的開始。這個潛力的開始被阻擋,無法發展。」佛洛伊德這樣寫著。

This is an altogether inevitable preamble before entering into the mode in which I intend here to pose the question connected with the interpretation of desire in the dream. I told you that for that I would take a dream from Freud’s text, because after
all it is still the best guide to be sure about what he intends to say when he speaks about the desire of the dream.

這是一個完全無可避免的前奏,在我們進入這個模式之前。在這個模式裏,我打算在此提出,在夢裏跟欲望的解釋有關的這個問題。我告訴你們,我將從佛洛伊德的文本,取一個夢當例子。因為畢竟,這依舊是最好的引導,讓我們確定,當他談論有關夢的欲望,他打算要說些什麼?

We are going to take a dream which I will borrow from this article which is called “Formulierungen”, “Formulations on the two principles of mental functioning”, from 1911, which appeared just before the Schreber case.

我們將取一個夢。這個夢,我將從被稱為「說明」的這篇文章借用過來。從1911年,在討論精神功用的兩個原理的這些說明,它們出現,就在蘇瑞伯病例之前。

I take this dream and the fashion in which Freud speaks of it and treats it, from this article, because it is articulated there in a simple, exemplary, significant, unambiguous fashion and to show how Freud understand the manipulation of these Vorstellungsreprasentanz, in so far as it is a question of the formulation of
unconscious desire.

我取這個夢,以及佛洛伊德談論它及處理它的方式,從這篇文章裏。因為它在那裏被表達,以一個簡單、典範、重要、及毫無曖昧的方式。為了要顯示,佛洛伊德是如何瞭解這些「表徵的理念」的操控,因為這是無意識的欲望的說明的問題。

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