Desire 92 Jacques Lacan

Desire 92

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

Let us take what comes immediately afterwards, and what is going to play its role. The problematic character of what insists in front of the subject immediately continues, and by means of a (17) question which emerges in connection with, which is going to arise from childhood memories. Why the devil did he have at another moment another compulsion than the one he had at the beginning of the session, namely the cough.

让我们探讨后来立即来临的东西,及是什么将要扮演它的角色。这个棘手的特性:坚持要在生命主体前面的东西会立即继续下去。而且憑藉着一个出现的问题,那个从童年记忆引发。为什么他有在晤谈的开始的这个咳嗽,另外一个时刻,另外一个强制力?

Namely cutting his sister’s straps. “I dislike thinking it was a compulsion; that’s why the cough annoys me. I suppose I cut up my sister’s sandals in the same way. I have only the dimmest memory of doing it. I don’t know why nor what I wanted the leather for when I had done it. I thought I wanted the strips to make something useful but I expect something quite unnecessary.” (135) To my way of thinking it was very useful, but there was no serious reason for it.

换句话说,切断他的姐姐的皮带。「我不认为那是一种强制力。那就是为什么咳嗽令我懊恼。我认为我同样切掉我姐姐的带鞋。做这件事情,我只有模糊的记忆。我不知道为什么,也不知要这个皮带做什么,当我做它的时候。我认为我要这些皮带来做某件有用的东西,但是我期待的却是某件完全不需要的东西。依照我的思维分式,那是有用的,但是没有真正的理由要这样做。」

Here again we find ourselves before a sort of flight within which still another flight is going to follow, namely the remark that he suddenly thinks of the straps that tied back the hood of the~motor car. Or “rather “that makes him think of the straps that one sees a child fastened in by in a pram.

在一次,我们在此发现我们自己处于一种逃避之前。在这个逃避之内,还有另外一个逃避将会跟随而来。换句话说,他谈论到,他突然想到这些皮带,跟汽车的车盖连绑定皮带。或是「相反的」,那让他想到这些皮带,我们看到小孩被绑在婴儿床的皮带。

And at that moment in a curious fashion, in a negative fashion, he introduces the notion of pram. He thinks that there was no pram in his family. But of course nothing could be more silly, he says himself, to say there was no pram in our house. There
must have been one because there were two children.

在那个时刻,以一种奇特的方式,以一种负面的方式,他介绍婴儿床的观念。他认为他的家里没有婴儿床。但是当人,这是再愚蠢不过的事情,他跟自己说,为了说在我们家里没有婴儿床。当时一定有一个婴儿床,因为有两个小孩。

Always the same style of something which appears under the form of something that is missing, and which dominates the whole style of the subject’s associations. The following step, directly linked to this one is what? “I suddenly remembered I
meant to send off letters admitting two members to the Club. I (18) boasted of being a better secretary than the last and yet here I am forgetting to give people admission to enter the Club.” (135-136) In other words, I did not write to them.

这总是相同风格的某件事情,以某件漏失的东西的形式出现。它支配生命主体联想的整个风格。以下的一步,直接跟这个连接在一起的是什么?我突然想起我打算送出信件准许两位成员到俱乐部。我自誇是比前一任是更好的秘书。在此我忘记去给予准许人们进入俱乐部。换句话,我没有写信给他们。

And linked on immediately, and indicated in inverted commas in Ella Sharpe’s text even though she does not make much of it, because for an English reader these lines do not even need to be put in inverted commas, the citing of a sentence which is found
in what is called the General Confession, namely one of the prayers from The Book of Common Prayer, from the book of prayers for everybody which form the foundation of the religious duties of people in the Church of England.

在阿拉、夏普的文本,当下连接及用倒转引号指示,即使她自己并没有很重视,因为对于英文的读者,这几行甚至不需要使用到倒转的引号。这个句子的引用被发现在所谓的「一般忏悔书」,也就是「通用祈祷书」,让每一位祈祷者之用。在英国的教堂,这些祈祷文是人们从事宗教仪式的基础。

I should say that my relations with The Book of Common Prayer do not date from yesterday and I will only evoke here the very beautiful object which was created twenty or twenty five years ago in the surrealist community by my friend Roland Penrose who made use of The Book of Common Prayer for the initiates of the
circle. When one opened it, on each side of the inner cover there was a mirror.

我应该说,我跟「通用祈祷书」的关系,并不是起源于昨天,我在此将只引用这个非常美丽的客体,那是二十或二十五年前,在超现实主义的社团,我的朋友罗兰、彭柔思,使用「通用祈祷书」,作为这个圈子的入会仪式。当我们打开书时,有一面镜子在封面内部的每一边。

This is very instructive, because this is the only fault that one can find with Ella Sharpe for whom undoubtedly this text was much more familiar than for us, because the text of The Book of Common Prayer is not exactly the same as the quotation that the subject gives from it. “We have left undone those things which we ought to have done” instead of “We have undone those things (19) we ought to have done” (as the subject says). It is a small thing, but afterwards there is missing a whole sentence
which is in a way the counterpart in the text of the prayer of the General Confession “and we have done those things which we ought not to have done”. (136,142)

这是很具有教育功用,因为这是我们对于阿拉、夏普唯一可挑剔的地方。无可置疑的,这个文本,我们是更加耳熟能详。因为「通用祈祷书」的文本,跟生命主体提出的引文,并没有确实相同。「我们曾经留下我们本来应该做的那些事情没有做。」(依照生命主体所说的)。这是一件微小的事情,但是后来,有一整个句子遗漏。在某方面,这个句子是「一般忏悔书」的祈祷文的文本的对应,「我们曾经做了我们本来不应该做的事情。」

The subject does not feel any need at all to confess this. For the good reason that when all is said and done it is really always a question for him of not doing things. But doing things is not his business. This indeed is what in fact is in question, because he adds that he is quite incapable of doing anything at all, for fear of being too successful, as the analyst has underlined for us.

生命主体根本就没有感觉有任何需要为这个而忏悔。理由很充分,当一切衡量之后,对于他而言,问题真正总是,没有做事情。但是做事情并不是他的职责。这确实是事实上受到置疑的地方。因为他补充说,他完全无法做任何事情,唯恐太过于成功,如同精神分析师所跟我们强调的。

And then, because it is not the least important thing, this is what I want to get to, the subject continues the sentence: “There is” no good thing in”us” “. This” is a “pure invention by the subject, because in The Book of Common Prayer there is nothing like this. There is: “And there is no health in us”. I think that the “good thing” that he put in instead is indeed what is in question. I would say that this good object is not
there, this indeed is what is in question, and it confirms for us once again that it is a question of the phallus.

然后,因为这是特别重要的事情,这是我所要让人理解的,生命主体继续这个句子:「我们身上没有美好的事情」。这是生命主体纯粹虚构,因为在「通用祈祷书」,并没有像这样的句子。有的句子是:「我们身上没有健康。」我认为他加入「美好的事情」作为代替,是受到置疑的。我要说的是,美好的东西并不在那里,的确,这是受到置疑的地方,它再一次跟我们肯定,这是阳具的问题。

It is very important for the subject to say that this good object is not there. Again we find the term: it is not there. It is never where one expects it. And it is undoubtedly a good thing which is for him something of extreme importance, but it is no less clear that what he tends to show, to demonstrate is (20) always one and the same thing, namely that it is never there. There where what? There where one could get it, make
off with it, take it. And it is indeed this which dominates the totality of the material that is in question.

这是非常重要的,生命主体应该说,这个美好的东西并不在那里。而且,我们发现这个术语:它没有在那里。它从来不在我们期待它的地方。无可置疑的,这是一件美好的事情,对他而言,这是极端重要的事情。但是这是同样清楚:他打算要显现,要证明的,总是完全是相同的一件事。也就是:它从来不是在那里。那是什么在那里?我们无法获得它的东西在那里,它偷走它,带著它逃走。的确就是这个,支配了受到置疑的材料的整体性。

That in the light of what we are going to advance here, the bringing together of the two compulsions, that of the cough and that of having cut strips of leather from his sister’s sandals, seems less surprising – because it is really the most common type
of analytic interpretation; the fact of cutting the strips of leather which hold together his sister’s sandals has a relationship that we will be satisfied here, like everybody
else, to approximate in general to the theme of castration.

从我们将要在此前进的观点,两个强迫冲动的会合,咳嗽的强迫冲动,及从他姐姐的带鞋切断皮带的强迫冲动,似乎就不那么令人惊奇。因为这确实是精神分析诠释的最普遍的形态,维繫他姐姐的皮带的切断,有一层关系,我们将在此感到满意的,就像每个其它的人一样,一般来说,是接近阉割的主题。

32hsiung@pchome.com.tw
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