Desire 025 Jacques Lacan

Desire 025

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

But this is not enough, we must also distinguish how and why the dream here makes use of these elements which without any doubt are repressed, but precisely there at a level at which they are not, namely where the immediately antecedent experience brought them into play as such, as clausulae, and where far from being repressed, the dream elides them; why?

但是這樣是不夠的。我們必須也要區別,在此的這個夢如何以及為什麼會利用這些元素?無可置疑的,這些元素被壓抑,但是確實在那裏,處於一個它們並不實存的層次。換句話說,在那裏,先前的經驗會立刻運作它們,如它們實質的樣子,作為多聲喧嘩。在那裏,它們沒有絲毫受到壓抑,夢將它們省略掉。為什麼?

To produce a certain effect of what? I would say of something which is not so simple
either because in short it is to produce a signification, there is no doubt, and we see that the same elision of the same wish may have according to different structures, quite different effects. In order simply to awaken a little, to stimulate your curiosity, I would like simply to remark to you that there is perhaps a relationship between the same elision and the same (35) clausula, “in consequence of his wish” and the fact that in other contexts which are not those of the dream, but of psychosis for example, this can culminate at the méconnaissance of death.

為了要產生什麼的某種結果?我不妨說,為了要產生某件東西,這個東西並不那麼簡單,因為它總之就是要產生某種的意義,無可置疑的。我們看到,相同的願望的相同的省略,依照不同的結構,可能會有相當不同的結構。僅僅為了稍微喚醒,為了刺激你們的好奇心,我僅僅想要跟你們談論的是:在相同的省略與相同的多聲喧嘩之間,可能有一層關係,「由於這個欲望的結果」。在其他的內容,不是夢的內容,而是精神變態狂患者的內容,例如來說,它會在死亡的「誤識」中,達到高潮。

The “he did not know”, or “he did not want to know anything about it” being articulated simply differently with the “he had died”, or even in a still different context, have perhaps the interest of being distinguished at first sight, as the Verwerfung is distinguished from the Verneinunq.

這個「他不知道他已經死亡」,或是「他並不想要知道任何關於他已經死亡的訊息」,這句話被表達,僅僅不同於「他已經死亡」。或者,在一個更加不同的內涵裏,它可能擁有這個利益,乍然一看,就會被區別出來。因為這個「排斥」跟這個「否定」被區別出來。

In this instance this can culminate at so – called feelings of invasion, of eruption, or at these fruitful moments of psychosis where the subject thinks that he has before him effectively something much closer again to the dream image than we can even expect, namely that he has before him someone who is dead, that he is living with a dead person, and simply that he is living with a dead person who does not know that he is dead, and we could even say perhaps up to a certain point, that in quite normal life, the one that we live every day, it can happen perhaps more often than we believe, that we have in our presence someone who while having all the appearances of a socially satisfying behaviour, is someone who at the same time desires for example from the point of view of interest, from the point of view of what permits us to be in accord with a human being, is well and truly, we know more than one of them, from the moment that I point it out to you seek it out in your relationships, someone who is well and truly dead, and a long (36) time dead, dead and mummified, who is only waiting for a little tip of something or other like it, to be reduced to that sort of woodenness which will bring about his end.

在這個例子,這個事情達到高潮,在所謂的侵犯、爆發的感覺,或是在精神變態狂患者這些具有成就的時刻。在那裏,生命主體認為,在他面前,他有效地擁有某件東西,這個東西再一次更加靠近這個夢的意象,超過我們所能期望。換句話說,在他面前,他擁有某一個已經死亡的人。他正在跟某一個死亡的人一起生活。他僅是正在跟一個已經死亡的人一起生活,而那個人並不知道他已經死亡。我們甚至能夠說,可能一直到某一個時刻,在相當正常的生活裏,我們每天生活的日子裏,這樣的事情可能時常會發生,令我們不敢置信。在我們的面前,我們擁有某一個人,這個人雖然擁有一個在社會上令人滿意的行為的表現,他是某一個同時也是充滿欲望的人,例如,從興趣的觀點來說,從容許我們成為跟一個人的實存相一致的觀點來說,實實在在地,我們知道,他不僅是其中之一。從我跟你們指出的這個時刻,為了要在你們的關係中,尋找出來,某個人實實在在就是已經死亡,而且已經死亡很久,已經死亡,而且被製作成為木乃伊。這個人僅是在等待一點點的某件類似它的東西,這樣他才能夠被化簡成為那種木料,導致他的死亡的木料。

Is it not also true that in the presence of this something which after all is perhaps much more diffusely present than one thinks in subject-to-subject relationships, namely that there is also this aspect of half-death, and that what is half-dead in all
sorts of living beings, is also something which leaves our conscience quite tranquil, and that a large part of our behaviour with our neighbours is something perhaps which we must take into account when we take on the charge of listening to the discourses, the confidences, the free discourse of a subject in the analytic experience, it produces perhaps in us a reaction much more important to measure, always much more present,
effective, essential which in ourselves corresponds to this sort of precaution that we must take in order not to remark to the half-dead person that where he is, where he is in the process of speaking to us, he is half the prey of death, and this also because in our case intervening on this subject or taking such an audacious approach would also have some consequences for us, which are very precisely those against which we are defending ourselves the most, namely what is most fictitious, most repeated
in us, namely also half death.

這難道不也是真實的?在這個某件東西的面前,畢竟,在生命主體與生命主體之間的關係,這個東西更加瀰漫地存在,遠超過我們的想像。換句話說,這裏也有「死掉一半」的這一面。在各色各樣的人類當中,這種「死掉一半」的人,是某件讓我們良心安息的東西。我們跟鄰居相處的行為的一大部份,是某件可能我們必須要考慮到的東西,當我們從事對於傾聽真理論述的指控,這些真實的告白,一個生命主體在精神分析經驗的自由的論述。在我們身上,它可能產生一種反應,重要性難於衡量,總是更加實存,更加有效,更加基本。在我們自己身上,它對應這種的警戒。我們必須採取這種警戒,為了不要跟這個「死掉一半」的人談論,在他生命實存的地方,在他正在跟我們談話的地方,他有一半是死亡的獵物。這也是因為在我們的情況,對於生命主體的這種介入,或是採取這種大膽的方法,對於我們而言,也會有某些結果。這些結果確實地說,是我們正在防衛自己,設法避免的結果。換句話說,在我們身上,那些最被虛構的東西,那些最被重複的東西,也就是死亡一半的東西。

(37) In short, you see, that rather than being answered the questions are multiplying, to the point that we arrive at the end of this discourse today, and without any doubt if this dream should bring you something about the question of the relationships of the subject to desire, it is because it has a value which should not surprise us, given that its protagonists, namely a father, a son, the presence of death, and as you will see, the relationship to desire. It is not by chance then that we have chosen this example and that we will have to exploit it again next time.

總之,你們看出,這些問題非但沒有被回答,而且還變本加厲,到達今天這個真理論述的結束,我們抵達的這一點。無可置疑的,假如這個夢應該帶給你們某件東西,關於生命主體跟欲望的關係,那是因為它擁有一個價值。我們對於這個價值不應該大吃一驚,假如我們考慮到它的主角,換句話說,父親、兒子、死亡的存在,你們就會看出跟欲望的這個關係。我們挑選這個例子,不是沒有來由的,下一次,我們還必須再一次解釋它。

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

The Hollow Man
By T.S. Eliot

空洞的人
T.S. 艾略特

We are the hollow men
We are the stuffed men
Leaning together
Headpiece filled with straw. Alas!
Our dried voices, when
We whisper together
Are quiet and meaningless
As wind in dry grass
Or rats’ feet over broken glass
In our dry cellar

我們是空洞的人
我們是稻草填塞的人
互相依靠在一起
腦袋填塞著稻草,啊!
我們不帶感情的聲音,
安詳而沒有意義
當我們在一起竊竊私語,
如輕風吹拂乾草,或是
如老鼠的腳越過破裂的玻璃杯
在我們乾燥的地下室

Shape without form, shade without colour,
Paralysed force, gesture without motion;

沒有形體的形狀,沒有血色的幽魂,
力量被麻痹,徒有姿態,沒有動作;

Those who have crossed
With direct eyes, to death’s other Kingdom
Remember us — if at all — not as lost
Violent souls, but only
As the hollow men
The stuffed men.

那些人跨越到死亡的另一國土
眼睛直接注視著,假如可能
請記得我,但不是當著迷失
漂泊的靈魂,而僅是
作為空洞的人
稻草填塞的人

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