Desire 88 Jacques Lacan

Desire 88

Jacques Lacan
雅克、拉康

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

4.2.59 166
Seminar 11; Wednesday 4 February 1959

But the next leap that I spoke about is that what is in question is again much less the phallus of the partner, of the partner in this case imagined in the dream, than the phallus of the subject. This we know; we admit the masturbatory nature of the
dream, matched by many other things in all that appears afterwards in the statements of the subject. But this phallus of the subject, we are already led to consider it as being this instrument of destruction, of aggression, of an extremely primitive type, as it emerges from what could be called imagery.

但是我談論到的下一個跳躍是,受到質疑的與其說是伴侶的陽具,在夢中被想像的這個個案是伴侶的陽具,不如說是生命主體的陽具。雖然我們知道這個,我們承認夢的手淫的特性,跟後來出現在生命主體的陳述的許多其他的事情相配。但是生命主體的這個陽具,我們已經被引導去認為它是毀滅的這個工具,侵犯的工具,一種極端原始種類的工具,當它從所謂的意象出現。

And it is in this sense that the thinking of the analyst, Ella Sharpe in this case, is already oriented. And even though she is far from communicating all her interpretation to the subject, the point on which she is immediately going to intervene is in this sense that she tells him, it is after having pointed out to him the elements that she calls omnipotent – according to her interpretation what appears according to her in the dream is: secondly masturbation, thirdly this masturbation is omnipotent in the sense that it is dealing with this boring and biting organ which is the subject’s own phallus. (146)

從這個意義上,精神分析師阿拉、夏普的思想,在這個情況,已經被定位。即使她根本就沒有跟生命主體,溝通她所有的解釋。她立即將要介入的這一點,在這個意義上,說她告訴他。在她跟他指出她稱為無所不能的這些元素。依照她的解釋,照她在夢中出現的東西是:其次,是手淫,第三十這個手淫水無所不能,因為它正在處理這個無聊而辛辣的器官。那就是生命主體自己的陽具。

It must be said that there is here a real intrusion, a real theoretical extrapolation on the part of the analyst, because in fact nothing, either in the dream or in the associations, gives any kind of basis for bringing immediately into the (4) interpretation this notion the subject has that the phallus here intervenes as an organ of aggression, and that what might be dreaded would be in a way the return, the retortion of the aggression that is implied on the part of the subject.

我們必須說,在此有一個真正的闖入,一個理論的推斷,在精神分析師這一方面。因為事實上,要就是在夢裏,要不就是在聯想中,沒有一樣東西給予任何種類的基礎,將生命主體擁有的觀念立刻帶入解釋裏面:在此陽具介入作為一種侵犯的器官。讓人感到害怕的,將是某種方式的這個回轉,侵犯到這個報復,被暗示在生命主體的這一邊。

One cannot help underlining here that it is hard to see at what moment the subject passes from these intrusions to the analysis of what she had effectively before her eyes and which she senses with such detail and finesse. It is clear that it is a
question of theory. It is enough to read this formula to perceive that after all nothing justifies it except something that the analyst does not tell us. But again she has
sufficiently informed us, and with enough care, about the antecedents of the dream, about the patient’s case in its broad details, for us to say that there is undoubtedly here something which constitutes a leap.

我們忍不住地強調,我們很難看出,在什麼時刻生命主體從這闖入通過,到在她面前她曾經有效地強調的精神分析,以及她如此詳細及細膩感覺到的東西。顯而易見的,這是一個理論的問題。我們光是閱讀這個公式,我們就能感覺到,畢竟,沒有一樣東西證明它有理由,除了某件精神分析師沒有告訴我們的東西。但是再一次,她充分地告訴我們:假如足夠細心,關於這個夢的前事,關於病人更加詳細的個案,我們能夠說,無可置疑,會有某件東西組成一個跳躍。

That this might have appeared necessary is indeed after all something that we will willingly concede to her, but it also appears necessary to us, it is on this point that we pose the question and that we are going to try to take up this analysis again, not in a way to substitute for the imaginary equivalents, for the interpretations in the sense that it is understood properly speaking, something which is a given and should be
understood like that …….

這個跳躍可能是需要的,確實是某件我們願意對她承認的東西,但是這對我們而言,似乎也是需要。就在這一點,我們提出這個問題。我們將要設法再一次從事這個精神分析,不是要代替這個想像的相等物,因為以這個意義的解釋,它被人瞭解。適當地說,某件事情被給予,而且應該像這樣被瞭解、、、

It is not a question of knowing at one or other moment what each element of the dream means on the whole. On the whole one can only say that these elements are more than correctly judged.

問題不是要在某個其他時刻知道,夢的每個因素就整體來說,意味著什麼。大體上,我們只能說,這些因素更加正確地被判斷。

(5) They are based on a tradition of analytic experience at the time Ella Sharpe is working. And on the other hand they are certainly perceived with great discernment and with great finesse.

它們的基礎是阿拉、夏普正在工作的當時的精神分析經驗的傳統。在另一方面,它們確實更加分辨,更加細膩地被感覺到。

That is not the question. It is to see whether the problem cannot be clarified by being formulated, articulated in a fashion which better links the interpretation with this thing on which I am trying to put the accent for you here, namely the intersubjective topology, which in different forms is always the one which I am trying here to construct before you, to reinstate in so far as it is the very one of our experience: that of the subject, of the small other, of the big Other, in so far as their places should always, at the moment of every phenomenon in analysis, be marked by us if we wish to avoid this sort of tangle, this knot which has been really entwined like a thread which no one can unknot and which forms, as one might say, the daily stuff of our analytic explanations.

那並不是問題。它是要看出,是否問題無法用說明來澄清,用一種方式來表達。這種方式比較能連接這個解釋,跟我正在設法在此跟你們強調的這件事。換句話說,這個互為主體性的拓樸圖形。以不同的形式,這個拓樸圖形是我正在這裏在你們面前主導,使復原的東西。因為它是我們經驗的一部分:生命主體,較小的它者,大它者的東西。因為它們的位置應該總是被我們標示出來,在精神分析的每個現象的時刻,假如我們希望避免這種的糾纏,這個曾經被糾纏的結,就像一條沒有人能解開的線索,我們不妨說,這條線索形成我們精神分析解釋的日常材料。

We have already gone through this dream under many forms and we can all the same begin to articulate something simple, direct, something which is even not at all absent from the observation or which can be extracted from this reading that we have carried
out. I would say at the stage of what precedes, what the subject brings, and of the dream itself, there is a word which with everything that we have here in terms of a vocabulary in common seems to be the one which comes first, and it cannot be
ruled out that at that time it may have come to Ella Sharpe’s mind.

我們已經經歷這個夢的許多的形式。我們仍然能夠開始表達某件簡單,直接的東西,某件甚至根本就不是觀察欠缺的東西。這個東西能夠從我們已經實踐的這個閱讀裏抽取出來。我不妨說,在先前的這個階段,在生命主體帶來的東西的這個階段關於夢的本身,在此我們每件東西都有一個字,以共同的字彙來說,它似乎是一個首先出現的字,我們無法排除的是,在當時,阿拉、夏普心理想到的就是這個字。

It is not at all a question of bringing into play a notion which was not within her range? we are in the English milieu which is (6) dominated at that time by discussions such as those being developed for example between people like Jones and Joan Riviere whom we already brought up here in connection with her article: “On womanliness as a masquerade”. I spoke to you about it in connection with the discussion concerning the phallic woman (or phase) and the phallic function in feminine sexuality.‘

問題根本不是要運作一個並不在她理解範圍之內觀念。我們是在英文的環境裏,在當時,這個環境由一些正在發展的討論所支配,例如,在諸如鐘斯及瑞比睿這些人之間的討論。我們接受教育時,就接觸她的文章:「論女性化,作為一種偽裝」。我跟你們談論這篇文章,因為它牽涉到討論有關具有陽具的女人,及陽具在女性性愛的功用。

There is a word that he gives importance to at a particular moment, which is the moment which is really necessary for Jones to enter into the understanding of what is indeed the most difficult point to understand, not simply to bring into play, in
analysis, namely the castration complex. The word that Jones uses is the word aphanisis, which he introduced in an interesting fashion into the analytic vocabulary, and which we must not at all consider as being absent from the English
milieu, because it makes a great deal of it.

有一個字,他在一個特別時刻很重視。這就是鐘斯真的需要開始瞭解,確實是最困難瞭解的一點。不僅是要在精神分析裏運作,換句話說,就是閹割情結。鐘斯使用的字就是「性欲望消失」。他以有趣的方式介紹這個字詞進入精神分析的詞彙。我們絲毫不要認為它是英文環境欠缺的字詞,因為它在那裏很受重視。

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

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