Desire 026 Jacques Lacan

Desire 026

Jacques Lacan
雅克、拉康

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

3.12.58 52
Seminar 4: 3 December 1958

I left you the last day with a dream, this extremely simple dream, at least in appearance. I told you that we would work on it or in connection with it, in order to articulate the proper meaning that we give to this term of dream-desire, and the
meaning of what an interpretation is. We are going to take this up again. I think that on the theoretical plane it also has its value.

上一次我一個夢告一段落。那是一個極端簡單的夢,至少在外表上。我告訴你們,我們將會探討有關夢的東西,為了表表達這個適當的意義,我們給予欲望之夢的這個術語,以及解釋是什麼的意義。我們再一次探討這個。我認為在這個理論的層次,它也有它的價值。

These days I have become immersed in re-reading, after having done it so many times, this Interpretation of dreams which I told you was the first thing we were going to query this year in connection with desire and its interpretation, and I must say
that up to a certain point I found myself making this reproach that it is a book, and this is well known, whose ins-and-outs are (2) very badly known in the analytic community. I would say that this reproach, indeed like any reproach, has a kind of other aspect which is an aspect of excuse, because to tell the truth it is still not enough to have gone over it hundreds and hundreds of times in order to retain it, and I think that there is here a phenomenon – this has struck me more especially these days – that
we are very familiar with.

這些日子,我轉注于重新閱讀這個「夢的解析」,雖然我已經閱讀過好幾篇。我告訴過你們,這本夢的解析將是我們今年將要探討的問題,關於欲望與它的解釋。我必須說,直到某個時期,我發現我自己一直在做這個譴責:這是一本名聲卓著的書,它的內容在精神分析學的社會,卻是惡名昭彰。容我這樣說,這個譴責,確實跟其他的譴責一樣,擁有某種其他的方面,作為藉口。因為坦白說,這依舊不是充份的理由,我們溫習它好幾百遍,為了保留它。我認為在此有一個現象。特別是這些日子,我對於這個現象感到印象深刻,這是我們非常熟悉的現象。

In fact every one knows the way in which everything which concerns the unconscious is forgotten, I mean for example that it is very tangible, in a very significant way, and really inexplicable, without the Freudian perspective, how one forgets funny stories, good jokes, what are called witticisms. You are meeting some friends and someone makes a witty remark, or even tells a funny story, makes a pun at the beginning of the meeting or at the end of lunch, and then when you are having your coffee you say to yourself: what did that person on my right say just now that was so funny? And you cannot get hold of it. It is almost a stamp that what is precisely a witticism escapes to the unconscious.

事實上,每個人都知道,跟無意識有關的一切事情被忘記的方式。我的意思是,例如,我們如何會忘記好笑的故事,幽默的笑話,以及所謂的機智俏皮話。這是非常可觸知的,非常重要,而且真的無法解釋,假如沒有佛洛伊德的觀點。你們正在會見一些朋友,某一個人發表一句機智的談話,甚至說了一個好笑的故事,在聚會開始時,或午餐結束時,講了一句雙關語。然後,當你們正在喝咖啡時,你自言自語:剛才我右邊那個人說了什麼那麼好笑?你無法擺脫這句雙關語。這幾乎是個標記,確實是機智語,卻逃避無意識的理解。

When one reads or re-reads The interpretation of dreams, one has the impression I would say of a magical book, if the word magical did not unfortunately lend itself in our vocabulary to so much ambiguity, or even error. One really goes through The
interpretation of dreams like a book of the unconscious, and that is why one has so much trouble, in holding together something (3) which is so articulated. I think that there is here a phenomenon which deserves to be pointed out at this point, and
especially the fact is that there is added to this the really almost senseless deformation of the French translation, and the more I go on the more I find that all the same one cannot really excuse its blatant inexactitudes.

當我們閱讀或重新閱讀「夢的解析」,我們擁有一本魔術書的這個印象,容我這樣說。假如魔術這個字詞在我們的辭彙裏,不幸地,並沒有增添如此多的曖昧,或甚至是錯誤。我們確實閱讀完「夢的解析」,就像一本無意識的書。那就是為什麼我們遭遇那麽多的麻煩,當我們將如此被表達的某件東西聚攏在一起。我認為,在此有一個現象,在這一點應該值得被提出。特別事實是,法文翻譯時,其實沒有意義的扭曲,被增添到裏面。我越是進行閱讀,我就越發現,我們真的無法原諒法文譯本,顯而易見的不確實。

Some of you are asking me for explanations, and I refer immediately to the texts. There is in the fourth part of the chapter on dream-work, a section entitled “Considerations of representability” whose French translation from the first page is more than a tissue of inexactitudes, and has no relationship with the German text. That is confusing and upsetting. I will not go on about it.

你們有一些人要求我解釋。我立刻推薦這些文本。在這個章節的第四部份,論夢的運作。有一部份的標題是:「可再現內容的考慮」。它的法文翻譯,從第一頁開始,就是一套不確實,而且跟德文版毫無關係。那是令人混淆而懊惱的。但是我不繼續討論它。

Obviously all of this does not make the access of French readers to The interpretation of dreams especially easy.

顯而易見地,所有這些並沒有讓法文讀者理解「夢的解析」,變得更加容易。

To return to our dream of the last day which we began to decipher in a fashion which did not perhaps appear very easy to you, but was all the same intelligible, at least I hope so. To see clearly what is in question, to articulate it in function of our graph, we are going to begin with a few remarks.

讓我們回到前一次我們的夢。我們開始解釋它,以一個你們似乎不太能理解的方式。但是它仍然是可以理解的,至少我如此希望。為了清楚地看出什麼受到質疑,為了表達它,以我們的欲望圖形的功用,我們將以一些談話開始。

It is a question therefore of knowing if a dream interests us in the sense that it interested Freud, in the sense of the fulfilment of desire. Here desire and its interpretation is first of all desire in its function in the dream, in so far as
the dream is its fulfilment. How are we going to be able to (4) articulate it?

因此,問題是要知道,我們是否對於一個夢感到興趣,如同佛洛伊德感到興趣的意義,以欲望被實現的意義。在此,欲望及其解釋,首先就是對於夢的功用的欲望。因為夢就是欲望的實現。在此,我們將能夠表達這個欲望嗎?

I am going first of all to put forward another dream, a first dream which I gave you and whose exemplary value you will see.

首先,我將提出另外一個夢,我給予你們的一個最初的夢。你們將會看出它具有典範的價值。

It is really not well known, you have to go looking for it in a corner. There is there a dream whose existence is known to everybody: it is at the beginning of Chapter III which is entitled “A dream is the fulfilment of a wish”, and it deals with the dreams of children in so far as they are put forward as what I would call a first state of desire in the dream.

這並不是一個很有名的夢,你們必須到角落去尋找它。這裏有一個夢,每一個人都知道它的存在。那就是在第三章的開始,標題是:「夢是一個願望的實現」。它處理小孩的夢,因為它們被提出,作為我所謂的夢裏欲望的狀態。

The dream that is in question is here, from the first edition of the Traumdeutung, and it is given to us at the beginning of his appellation before his then readers, Freud tells us, as the question of the dream. One must also see this aspect of exposition, of development in the Traumdeutung, which explains a lot of things for us, in particular that things may be put forward first of all in a sort of massive way, which involves a
certain approximation.

在此,受到質疑的這個夢,從「夢的解析」的第一版,佛洛伊德在他當時的讀者面前,如此稱呼的開始,它就被給予我們。佛洛伊德告訴我們,當著是夢的問題。我們也必須看到在「夢的解析」裏,它的發展及表述的這一面。這可以跟我們解釋許多事情,特別是,事情首先被提出,以一種令人印象深刻的方式。那給予我們某種逼真的感覺。

When one does not examine this passage very attentively, one remains at what he says about the direct, undeformed, non-Enstellunq’d character of the dream; this simply
designating the general form which ensures that the dream appears in an aspect which is profoundly modified with respect to its deeper content, its thought content, while in the case of the child it is supposed to be simple: here desire is supposed to go (5) directly in the most direct fashion to what it desires, and Freud gives us several examples of it, and the first one of course naturally is worth retaining because it really gives us its formula.

當我們並沒有很仔細檢視這個段落,我們會一直相信,關於他所說的關於夢的這個直接,尚未成形,非調控的特性。這僅僅是指們這個一般的形式,保證這個夢會出現在一個深刻被修正過的一面,關於它的較深的內涵,它的思想的內涵。在小孩的情況,那被認為很簡單。在此,欲望被認為以最直接的方式,直接到達它的欲望所在。佛洛伊德給予我們好幾個有關它的例子。第一個例子當然是值得保留,因為它真的給予我們它的公式。

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: