Desire 43 Jacques Lacan

Desire 43

Jacques Lacan
雅克、拉康

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

Seminar 6 1 17 December 1958

What does it mean to assume castration? Is castration ever really assumed? This sort of point against which have broken the last waves of what Freud called finite or indefinite analysis (4) is what? And up to what point in this dream and in connection with this dream is the analyst not only right, but also in a position, potentially, to be able to interpret it?

擔負起閹割是什麼意思?閹割曾經真的被負擔?衝破佛洛伊德所謂有限與無限的波浪的這個觀點是什麼?在夢中及關於這個夢的哪一點,精神分析師是正確的,從潛力來說,處於可以解釋的立場?

It is at this point that at the end of what we were saying the last time about this dream, I had left posed the question: the three ways open to the analyst of reintroducing the “in consequence of his wish”, the way that accords with the word of the subject, is in accord with what the subject had wished, and which he remembered perfectly well, which is not at all forgotten, namely that “in consequence of his wish” re-establishes there at the level of the upper line of “in consequence of his wish”, re-establishes there at the level of the hidden enunciation of unconscious memory, the traces of the
Oedipus complex, of the infantile desire for the death of the father, which is the thing Freud tells us is the capitalist in every formation of the dream, this infantile desire finds its entrepreneur on this occasion in a current desire which has to express itself in the dream, and which is far from being always an unconscious desire.

就在這個時候,上一次我們正談論到這個夢。我曾經提出這個問題,有三條途徑展開給精神分析師,重新介紹「由於他的遠望的結果」。跟生命主體的話語符合的方式,就是跟生命主體願望的內容相符合。他記得很清楚,根本沒有被忘記。換句話說,在「由於願望的結果」上一行的層次,「由於願望的結果」重新建立伊底普斯情結的痕跡,在無意識記憶的隱藏表達。這是嬰兒渴望父親的死亡。這就是佛洛伊德告訴我們,在夢的形成裏的資本主義,這個嬰兒的欲望找到它的企業家,在處於目前的欲望的這個場合。這個欲望必須表達它自己在夢裏。而且,它根本並不是總是無意識的欲望。

Is not this “in consequence of his wish” re-established at the level of the infantile desire, something which is found there in short in the position of going in the direction of the dream-desire, because it is a question of interposing at this crucial moment of the subject’s life which is realised by the death of the father, because it is a question in the dream of interposing this image of the object and incontestably presents (5) it as the support of a veil, of a perpetual ignorance, of a prop to what was in short up to then the alibi of the desire, because indeed the very function of the prohibition conveyed by the father, is indeed something which gives to desire its
enigmatic, even unfathomable form, this something from which the subject finds himself separated, this protection, this defence when all is said and done, which is as Jones very well glimpsed, and we will see today that Jones had some very extraordinary perceptions from certain points of view about this psychic dynamism, this moral pretext never to be affronted in his desire.

在嬰孩欲望的層次,「由於他的願望的結果」難道不是被重新建立?總之,嬰孩欲望在那裏被找到,在朝向夢的欲望的方向的位置。在生命主體的人生的這個重要的時刻,由於父親的死亡而實現的時刻,是什麼介入的問題。在夢中,客體的這個意象被介入,然後無庸置疑地呈現它,當著是幻覺面紗,永恆的無知的支持,支撐直至當時都是欲望的藉口。因為由父親傳達到的禁止的功用,確實是某件東西,帶給欲望,它謎團一般,甚至深不可測的形式。從這個某件東西,生命主體發現自己被分離,跟這個保護,這個防衛,當一切都說都做了。這是鐘斯清楚瞥見的。今天我們將會看到,鐘斯先生從某些觀點,有一些特別的感覺,關於精神的動力學。這個道德的藉口,永遠不要在他的欲望裏被冒犯。

Could we not say that the pure and simple interpretation of this oedipal desire is here something which in short attaches itself to some intermediary stage of the interpretation of the dream?

難道我們不能說:對於這個伊底普斯的欲望,道道地地的解釋,在此是某件總之會連接到夢到解析的一些中間的階段。

By permitting the subject to do what? Properly speaking this something whose nature you are going to recognise when it is designated as identifying with the aggressor. Is it anything other than the interpretation of oedipal desire, at this level and in these terms: that you had wished for the death of your father at such a date and for such a reason. In your childhood, somewhere in your childhood there is identification to the
aggressor.

這個階段容許生命主體做些什麼?適當地說,這個某件東西的特性,你們將會體認出來,當它被指明作為認同侵犯者。這難道不就是道道地地伊底普斯欲望的解釋?在這個層次以及以這樣的術語,你希望你的父親的死亡,在這樣的一個日期,為了這樣一個理由?在你的童年,在你童年的某個地方,你認同於侵犯者。

Have you not typically recognised that this is essential, because it is one of the forms of defence? Is it not (6) something which is put forward at the very place where the “in consequence of his wish” is elided? Are the “in consequence” and its meaning not essential for a full interpretation of the dream?

你們難道不曾獨特地體認到,這種認同是不可或缺的,因為它是防衛的形式之一?這難道不是某件被提出的東西,就在「由於他的願望的結果」被省略的地方?「由於、、、的結果」及其意義,對於夢的充份的解析,難道不是不可或缺?

There is no doubt about this, apart from the opportunities and the conditions which allow the analyst to get to this point, they will depend on the moments of the treatment, on the context of the response of the subject in dreams, because we know that in analysis the subject responds to the analyst, or at least to what the analyst has become in the transference, by his dreams.

關於這一點是無可置疑的,除了容許精神分析師到達這一點的這些機會與情況。他們將會依靠治療的時刻,根據生命主體在夢裏的回應的內容。因為我們知道,在精神分析時,生命主體會對精神分析師做回應。或是,至少,會對精神分析師在他的夢裏的移情時的情況做回應。

But essentially, I mean in the logical position of the terms, is a question not posed to the “in consequence of his wish”, to which we always run the risk of giving some over-hasty form, some over-hasty response, some premature response, some avoidance offered to the subject about what is in question, namely the impasse that he is put in by this fundamental structure which makes of the object of every desire the support of an essential metonomy, and something in which the object of human desire as such is presented in a vanishing form, and of which we can perhaps glimpse that castration is what we could call the final tempering.

但是基本上,我的意思是,從術語的邏輯術語來看,對於「由於他的欲望的結果」有一個問題沒有被提出。針對這個問題,我們總是冒著給予匆促回應的危險。某些過份匆促的回應,某個倉促的回應,某個生命主體提供的逃避,關於所被質疑。換句話說,由於這個基本的結構,他所處於的僵局。這個基本結構將一個基本的換喻的支持,當著是人類欲望的客體。在這個某件東西裏,人類欲望的客體本身被呈現,以一個逐漸消失的形式。關於這個某件東西,我們或許能夠瞥見:閹割就是我們所謂的最後的緩和。

Here then we are led to take up at the other end, namely at the one which is not given in dreams, to question more closely what is meant by, what is signified by human desire, and whether this (7) formula, I mean this algorithm, this S confronted, put in the presence of, put face to face with the o, with the object, and in this connection we have introduced into these dream-images, and of the meaning which is revealed to us in them. Is it not something that we cannot attempt to test in the phenomenology of
desire, as it is presented to us, curiously enough, of desire which is there, which is there since ………….. , which is at the heart of ………………..

在此,我們就不得不從另外一端開始從事,換句話說,在夢裏沒有被給予的這一端開始從事。我們要更加仔細地質疑,人的欲望意味著什麼?指明什麼?是否這個公式,我是指這個軌跡,這個生命主體所面對的,是否被擺放在面前的,跟客體正面相對。關於這一點,我們已經介紹到這些夢的意象,在夢裏顯示給予我們的意義。這難道不就是某件東西,我們無法以欲望的現象學給予測試的東西?非常耐人尋味的是,當它被呈現給予我們,作為存在那裏的欲望的現象學。這個欲望自從什麼時候就在那裏?位於什麼的核心?

Let us try to see in what form this desire presents itself to us analysts.

讓我們設法看出,這個欲望以怎樣的形態呈現自己給予我們精神分析師?

This algorithm is not going to be able to lead us together along the path of a questioning which is that of our common experience, of our experience as analysts, of the way in which in the case of the subject, in the subject who is not necessarily or always the neurotic subject regarding whom we have no reason to presume that
on this point his structure is not included, because it reveals a more general structure. In any case there is no doubt that the neurotic finds himself situated somewhere along what represents the prolongations, the processes of an experience which for us
has a universal value.

這個軌跡並無法引導我們一起沿著一個質疑的途徑。這個質疑就是我們的共同經驗的質疑,我們作為精神分析師的經驗的質疑。就生命主體而言,就未必或總是神經官能症的生命主體而言,關於他們,我們沒有理由去假定:在這一點,他的結構會沒有被包括,因為它顯示一個更加一般性的結構。無論如何,無可置疑的是,神經官能症患者發現他自己所處的位置,是沿著代表延長的某個地方,代表一個經驗的過程。對於我們而言,這種經驗擁有舉世皆准的價值。

This indeed is the point around which the whole construction of Freudian doctrine unfolds.

確實就是這一點,佛洛伊德學說的整個結構,就環繞著這一點展開。

雄伯譯
32hsiung@pchome.com.tw
https://springhero.wordpress.com

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