Desire 51 Jacques Lacan

Desire 51

Jacques Lacan
雅克、拉康

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

Seminar 7: 7 January 1959

Everything therefore is here, and if we try to enter more closely into the construction, the structure of this dream, we notice the following: that the subject confronts himself with a certain image and under certain conditions. I would say that between what is assumed in the dream by the subject, and this image to which he confronts himself, a distribution, a division is established which is going to show us the essence of the
phenomenon.

因此,一切都呈現在這裏。假如我們設法更仔細地開始這個結構,這個夢的結構,我們注意到以下的事情:生命主體自己面臨某種的意象,在某種的情況下。我將會說,生命主體在夢裏所認為的及這個意象之間,他自己面臨一個分配,一種區分被建立。這個區分將會跟我們顯示這個現象的本質。

We have already tried to articulate it, to circumscribe it as I might say, by dividing up on the signifying scale the signifying, characteristic themes. On the upper line, the “he did not know”, which is in its essence an essentially subjective reference which goes to the foundation of the structure of the subject. “He did not know”, as such, does not concern anything factual.

我們已經設法表達它,以意符的規模,分開這意符化具有特性的主題,來定義它。在上面的這一行,這個「他並不知道」,它的本質是一個基本上是主觀的指稱。這個指稱可以追溯到生命主體的結構的基礎。「他並不知道」,本身並沒有跟任何事實有關。

It is something which involves the depths, the dimension of the subject; and we know that here it is ambiguous. Namely that what he did not know, we are going to see, is not solely and purely attributable to the one to whom it is implied, paradoxically, absurdly, in a way which involves contradictory reasoning, and even in a way which is nonsensical for the one who (5) is dead, just as much as it …… in the subject. And he participates in this ignorance. This something precisely is essential.

某件東西牽涉到生命主體的深度與廣度。我們知道,它是模糊曖昧。換句話說,我們將會看出,他所不知道的,不僅僅可以被歸屬於它所暗示到的人。說來矛盾,而且荒謬,以牽涉到矛盾的推理的方式,甚至是無意義的方式,對於死去的人。如同對於生命主體,也是一樣無意義。他參與這個不知道。這個某件東西確實非常重要。

Moreover, see how the subject situates himself in what I might call the suspension of the articulation of the dream. The subject himself, as he situates himself, as he assumes himself, knows as one might say, because the other does not know, the
subjective position of the other. And here of being in default as one might say. That he is dead, of course, is a statement that after all cannot touch him. Every symbolic expression like this one, of the being dead, makes him subsist, preserves him when all is said and done.

而且,請你們看出,生命主體如何定位他自己,在我所謂的夢的表達的這個懸置。生命主體自己,當他定位他自己時,當他假定他自己時,其實是知道的,我們不妨這樣說。因為大它者並不知道,大它者的主觀性的位置。在這裏,它成為缺席的狀態,容我們這樣說。當然,「他已經死亡」,是一句他畢竟無法碰觸到陳述。每一個意符的表達,就像這一句,「已經死亡」的這一句,使他生存下去。衡量一切之後,會保存他。

It is precisely indeed the paradox of this symbolic position: the fact is that there is no being to being, no affirmation of the being dead which in a certain fashion does not immortalise him. And this indeed is what is in question in the dream.

這確實是這個符號象徵立場的矛盾:生命的實存沒有實存,死去的生命實存沒有肯定。以某種方式,死去的生命實存沒有使他永恆。這確實是夢中受到置疑的問題。

But this subjective position of the being who is in default, this subjective lesser value, is not directed at the fact that he is dead, it is essentially directed at the fact that he is the one who does not know. This is how the subject situates himself before the other. In addition this sort of protection exercised with respect to the other which means that not only does he not know, but that at the limit I would say that he must not be told that, is something which is always found more or less at the root of every communication between people, what one can and what one cannot let him know.

但是這個缺席的生命實存的主觀性的立場,這個主觀性較次要的價值,本身並沒有導向「他已經死亡」這個事實。它基本上是導向這個事實:他說並不知道的人。這就是生命主體如何定位他自己,在大它者的面前。除外,關於大它者運用的這種的保護,意味著,他不但不知道,而且在極限時,容我這樣說,他一定不要被告訴:人際之間每次溝通的根源,有某件東西總是被找到,我們能夠讓他知道,及不能夠讓他知道。

Here is something whose incidence you should always weigh every time you are dealing with an analytic discourse.

這是某件東西。它的意味,你們應該總是衡量,每當你們在處理精神分析真理論述時。

There was some talk last night about those who could not speak, express themselves, about the obstacles, about the resistances that are (6) properly speaking involved in discourse. This dimension is essential to relate this dream to another dream which is borrowed from the last page of Trotsky’s Journal at the end of his stay in France at the beginning of the last war I think. It is a particularly moving dream. It is at the moment when, perhaps for the first time, Trotsky begins to experience in himself the first intimations of some diminution of the vital energy which was so inexhaustible in this man. And he sees appearing in a dream his companion Lenin, who congratulates him on his good health, and on his indomitable character.

昨天晚上有某個談話,關於誰無法談話,誰無法表達自己,關於這個阻礙,關於這個抗拒。適當地說,牽涉到真理論述的抗拒。這對於要將一個夢牽連到另一個夢,是很重要的維度。這另一個夢是從托洛斯基的日記的最後一頁借用過來,在他結束在法國停留時。我想那是在上次戰爭剛開始時。這是一個特別感動人的夢。可能是第一次,托洛斯基開始從自己身上經驗到,精力萎縮的驚嚇。在這個身上,他總是精力充沛。他在夢中看到他的同伴列寧的出現。列寧恭賀他身體健康,及他不屈不橈的性格。

And the other, in a fashion which takes its value from this ambiguity that there
always exists in dialogue, gives him to understand that perhaps this time there is something in him which is not now at the same level that his old companion had always known. But what he thinks about, is how to spare this old companion who emerges in this way in such a significant fashion at a critical, decisive moment of his vital evolution. And wanting to recall something which precisely referred to the moment when even he, Lenin, had slackened in his efforts, he says, to indicate to him the moment when he died: the time when you were very very ill. As if a precise formulation of what was in question would by its very breath, dissipate the shade before whom Trotsky, in his dream at this decisive moment of his existence, maintains himself.

人際對話中總是會有模糊曖們。從這個模糊曖昧,大它在獲得它的價值的方式,讓他瞭解到:可能這一次,在他身上,會有某件東西,不是他的老同志曾經總是知道的方式。但是他所想到的是,如何饒恕這位元老同志以這種方式出現,在他的重要革命的關鍵時刻。因為他想要回想起某件確實會提到這個時刻,即使他,列寧,都會鬆弛他的努力。當他死亡的時刻,他跟他指示說:你病得很重。好像一個確實的說明,對於所置疑的東西,就在說出來的時刻,會驅散這個陰影。在陰影面前,托洛斯基維持他自己,在他生命實存的這個關鍵時刻的他的夢裏。

Now then, if on the one hand, in this division between the two forms that are confronted, ignorance is imposed on the other to whom it is imputed, how can we not see that inversely there is something there which is nothing other than the ignorance of the subject himself who does not know.

現在,假如在一方面,在面臨的這兩個形式之間的這個區分,無知被賦加在被它歸咎到大它者身上,我們如何能夠沒有看出:相反過來說,有某件東西道道地地就是生命主體自己的這個無知,他自己都不知道。

Not just what the signification of his dream is, namely everything that underpins
(7) it, in terms of what Freud evokes, namely his unconscious history, the old deadly wishes against his father, but much more that it is the nature of the very pain in which at this moment the subject participates, namely this pain – which in searching for its paths and its origin we have recognised as the pain that was experienced, glimpsed in the sharing of the father’s last moments – of existence as such, in so far as it subsists at the limit in this state where nothing more of it can be apprehended, the fact of the inextinguishable character of this very existence, of the fundamental pain which accompanies it when all desire has been effaced from it, when all desire has vanished
from it.

不僅是這個夢的意義是什麼,是這個無知的一切基礎。用佛洛伊德引用的術語來說,換句話說,就是他的無意識的歷史。這個古老的致命的願望他的父親的死亡,而且是,就在這種痛苦的特質裏,在這個時刻,生命主體參與的痛苦。換句話說,這個痛苦,當他正在尋找它的途徑及它的起源,我們體認出,作為被經驗到的痛苦,在參與父親彌留時瞥見的痛苦,這個經驗本身的痛苦。這個痛苦存在於這個狀態的極限,在那裏,除了痛苦,不再有別的東西能夠被理解,這個痛苦的存在,具有無法消滅的特性。這個基本的痛苦的事實陪伴著它,當所有的欲望都從那裏被抹除掉,當所有的欲望,都從那裏消失。

It is precisely this pain which the subject assumes, but as being a pain which he also gives an absurd motive to, because he motivates it uniquely by the ignorance of the other, by something which when all is said and done if one looks very closely at it
is no more a motive of what it accompanies as motivation than the emergence, the affect, in a hysterical crisis which is organized apparently from a context into which it is extrapolated, but which in fact is not motivated by it.

生命主體所假定的,確實就是這個痛苦。但是作為他也給予荒謬動機的一種痛苦,因為他獨特地激發痛苦的動機,憑藉著大它者的無知,憑藉著某件東西,當衡量一切之後,假如我們仔細瞧它。這個某件東西並不是它所陪伴作為動機的動機,如同在歇斯底里症危機時的這個出現,這個情意,也不是它的動機。顯而易見的,歇斯底里症的危機,是從它所推斷的一個內涵來組織。但是事實上,那又不是被它激發的動機。

雄伯譯
32hsiung@pchome.com.tw
https://springhero.wordpress.com
Desire 50

Jacques Lacan
雅克、拉康

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

Seminar 7: 7 January 1959

Everything therefore is here, and if we try to enter more closely into the construction, the structure of this dream, we notice the following: that the subject confronts himself with a certain image and under certain conditions. I would say that between what is assumed in the dream by the subject, and this image to which he confronts himself, a distribution, a division is established which is going to show us the essence of the
phenomenon.

因此,一切都呈現在這裏。假如我們設法更仔細地開始這個結構,這個夢的結構,我們注意到以下的事情:生命主體自己面臨某種的意象,在某種的情況下。我將會說,生命主體在夢裏所認為的及這個意象之間,他自己面臨一個分配,一種區分被建立。這個區分將會跟我們顯示這個現象的本質。

We have already tried to articulate it, to circumscribe it as I might say, by dividing up on the signifying scale the signifying, characteristic themes. On the upper line, the “he did not know”, which is in its essence an essentially subjective reference which goes to the foundation of the structure of the subject. “He did not know”, as such, does not concern anything factual.

我們已經設法表達它,以意符的規模,分開這意符化具有特性的主題,來定義它。在上面的這一行,這個「他並不知道」,它的本質是一個基本上是主觀的指稱。這個指稱可以追溯到生命主體的結構的基礎。「他並不知道」,本身並沒有跟任何事實有關。

It is something which involves the depths, the dimension of the subject; and we know that here it is ambiguous. Namely that what he did not know, we are going to see, is not solely and purely attributable to the one to whom it is implied, paradoxically, absurdly, in a way which involves contradictory reasoning, and even in a way which is nonsensical for the one who (5) is dead, just as much as it …… in the subject. And he participates in this ignorance. This something precisely is essential.

某件東西牽涉到生命主體的深度與廣度。我們知道,它是模糊曖昧。換句話說,我們將會看出,他所不知道的,不僅僅可以被歸屬於它所暗示到的人。說來矛盾,而且荒謬,以牽涉到矛盾的推理的方式,甚至是無意義的方式,對於死去的人。如同對於生命主體,也是一樣無意義。他參與這個不知道。這個某件東西確實非常重要。

Moreover, see how the subject situates himself in what I might call the suspension of the articulation of the dream. The subject himself, as he situates himself, as he assumes himself, knows as one might say, because the other does not know, the
subjective position of the other. And here of being in default as one might say. That he is dead, of course, is a statement that after all cannot touch him. Every symbolic expression like this one, of the being dead, makes him subsist, preserves him when all is said and done.

而且,請你們看出,生命主體如何定位他自己,在我所謂的夢的表達的這個懸置。生命主體自己,當他定位他自己時,當他假定他自己時,其實是知道的,我們不妨這樣說。因為大它者並不知道,大它者的主觀性的位置。在這裏,它成為缺席的狀態,容我們這樣說。當然,「他已經死亡」,是一句他畢竟無法碰觸到陳述。每一個意符的表達,就像這一句,「已經死亡」的這一句,使他生存下去。衡量一切之後,會保存他。

It is precisely indeed the paradox of this symbolic position: the fact is that there is no being to being, no affirmation of the being dead which in a certain fashion does not immortalise him. And this indeed is what is in question in the dream.

這確實是這個符號象徵立場的矛盾:生命的實存沒有實存,死去的生命實存沒有肯定。以某種方式,死去的生命實存沒有使他永恆。這確實是夢中受到置疑的問題。

But this subjective position of the being who is in default, this subjective lesser value, is not directed at the fact that he is dead, it is essentially directed at the fact that he is the one who does not know. This is how the subject situates himself before the other. In addition this sort of protection exercised with respect to the other which means that not only does he not know, but that at the limit I would say that he must not be told that, is something which is always found more or less at the root of every communication between people, what one can and what one cannot let him know.

但是這個缺席的生命實存的主觀性的立場,這個主觀性較次要的價值,本身並沒有導向「他已經死亡」這個事實。它基本上是導向這個事實:他說並不知道的人。這就是生命主體如何定位他自己,在大它者的面前。除外,關於大它者運用的這種的保護,意味著,他不但不知道,而且在極限時,容我這樣說,他一定不要被告訴:人際之間每次溝通的根源,有某件東西總是被找到,我們能夠讓他知道,及不能夠讓他知道。

Here is something whose incidence you should always weigh every time you are dealing with an analytic discourse.

這是某件東西。它的意味,你們應該總是衡量,每當你們在處理精神分析真理論述時。

There was some talk last night about those who could not speak, express themselves, about the obstacles, about the resistances that are (6) properly speaking involved in discourse. This dimension is essential to relate this dream to another dream which is borrowed from the last page of Trotsky’s Journal at the end of his stay in France at the beginning of the last war I think. It is a particularly moving dream. It is at the moment when, perhaps for the first time, Trotsky begins to experience in himself the first intimations of some diminution of the vital energy which was so inexhaustible in this man. And he sees appearing in a dream his companion Lenin, who congratulates him on his good health, and on his indomitable character.

昨天晚上有某個談話,關於誰無法談話,誰無法表達自己,關於這個阻礙,關於這個抗拒。適當地說,牽涉到真理論述的抗拒。這對於要將一個夢牽連到另一個夢,是很重要的維度。這另一個夢是從托洛斯基的日記的最後一頁借用過來,在他結束在法國停留時。我想那是在上次戰爭剛開始時。這是一個特別感動人的夢。可能是第一次,托洛斯基開始從自己身上經驗到,精力萎縮的驚嚇。在這個身上,他總是精力充沛。他在夢中看到他的同伴列寧的出現。列寧恭賀他身體健康,及他不屈不橈的性格。

And the other, in a fashion which takes its value from this ambiguity that there
always exists in dialogue, gives him to understand that perhaps this time there is something in him which is not now at the same level that his old companion had always known. But what he thinks about, is how to spare this old companion who emerges in this way in such a significant fashion at a critical, decisive moment of his vital evolution. And wanting to recall something which precisely referred to the moment when even he, Lenin, had slackened in his efforts, he says, to indicate to him the moment when he died: the time when you were very very ill. As if a precise formulation of what was in question would by its very breath, dissipate the shade before whom Trotsky, in his dream at this decisive moment of his existence, maintains himself.

人際對話中總是會有模糊曖們。從這個模糊曖昧,大它在獲得它的價值的方式,讓他瞭解到:可能這一次,在他身上,會有某件東西,不是他的老同志曾經總是知道的方式。但是他所想到的是,如何饒恕這位元老同志以這種方式出現,在他的重要革命的關鍵時刻。因為他想要回想起某件確實會提到這個時刻,即使他,列寧,都會鬆弛他的努力。當他死亡的時刻,他跟他指示說:你病得很重。好像一個確實的說明,對於所置疑的東西,就在說出來的時刻,會驅散這個陰影。在陰影面前,托洛斯基維持他自己,在他生命實存的這個關鍵時刻的他的夢裏。

Now then, if on the one hand, in this division between the two forms that are confronted, ignorance is imposed on the other to whom it is imputed, how can we not see that inversely there is something there which is nothing other than the ignorance of the subject himself who does not know.

現在,假如在一方面,在面臨的這兩個形式之間的這個區分,無知被賦加在被它歸咎到大它者身上,我們如何能夠沒有看出:相反過來說,有某件東西道道地地就是生命主體自己的這個無知,他自己都不知道。

Not just what the signification of his dream is, namely everything that underpins
(7) it, in terms of what Freud evokes, namely his unconscious history, the old deadly wishes against his father, but much more that it is the nature of the very pain in which at this moment the subject participates, namely this pain – which in searching for its paths and its origin we have recognised as the pain that was experienced, glimpsed in the sharing of the father’s last moments – of existence as such, in so far as it subsists at the limit in this state where nothing more of it can be apprehended, the fact of the inextinguishable character of this very existence, of the fundamental pain which accompanies it when all desire has been effaced from it, when all desire has vanished
from it.

不僅是這個夢的意義是什麼,是這個無知的一切基礎。用佛洛伊德引用的術語來說,換句話說,就是他的無意識的歷史。這個古老的致命的願望他的父親的死亡,而且是,就在這種痛苦的特質裏,在這個時刻,生命主體參與的痛苦。換句話說,這個痛苦,當他正在尋找它的途徑及它的起源,我們體認出,作為被經驗到的痛苦,在參與父親彌留時瞥見的痛苦,這個經驗本身的痛苦。這個痛苦存在於這個狀態的極限,在那裏,除了痛苦,不再有別的東西能夠被理解,這個痛苦的存在,具有無法消滅的特性。這個基本的痛苦的事實陪伴著它,當所有的欲望都從那裏被抹除掉,當所有的欲望,都從那裏消失。

It is precisely this pain which the subject assumes, but as being a pain which he also gives an absurd motive to, because he motivates it uniquely by the ignorance of the other, by something which when all is said and done if one looks very closely at it
is no more a motive of what it accompanies as motivation than the emergence, the affect, in a hysterical crisis which is organized apparently from a context into which it is extrapolated, but which in fact is not motivated by it.

生命主體所假定的,確實就是這個痛苦。但是作為他也給予荒謬動機的一種痛苦,因為他獨特地激發痛苦的動機,憑藉著大它者的無知,憑藉著某件東西,當衡量一切之後,假如我們仔細瞧它。這個某件東西並不是它所陪伴作為動機的動機,如同在歇斯底里症危機時的這個出現,這個情意,也不是它的動機。顯而易見的,歇斯底里症的危機,是從它所推斷的一個內涵來組織。但是事實上,那又不是被它激發的動機。

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

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