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 `

4.2.59 176

If you take up Mr. Fenichel, you will see that braid cutters are people who do this in function of their castration complex (Fenichel 349). But how can we say, except by weighing each case precisely, whether it is the retortion of castration, the application of castration to a subject other than themselves, or on the contrary the taming of castration, the carrying out on an other of a castration which is not a real castration, and which therefore shows itself to be not so dangerous as that; the domestication as one might say, or the lessening in value, the devaluation of castration, in the course of this exercise; all the more because when braids are cut it is always possible,
conceivable, that the aforesaid braids will grow again, namely give reassurance against castration.

假如你對芬尼楚的著作感到興趣,你會看出,剪掉辮結者這樣做的動機是他們閹割情結。但是除了確實地衡量每個個案,我們如何能夠說,是否它是閹割的報復,閹割對於除了人們他們自身之外的生命主體的應用,或是相反地,是閹割的馴服,是閹割實踐在另外一位它者身上?這種閹割因此顯示它自己不像前者那麼危險。我們不妨說,那是閹割有如家禽的被馴養,或是價值的減弱,閹割的價值的貶低,在這個運作的過程。尤其是因為是當辮結被剪掉時,那總是可能,可想像得到,以上所述的辮結,會再一次成長,換句話說,它確定會對抗閹割。

This is naturally all that the sum of analytic experience allows (21) to be developed from this subject, but which in this case only appears to us as hiding …….. But there is no doubt that there is a link here with castration.

這當然是精神分析經驗,容許從生命主體身上發展的總數。但是在這個情形,我們覺得它是在隱藏、、、但是無可置疑的,在此跟閹割有一個關聯。

But now what is in question, if we force ourselves not to go more quickly, and to sustain things at the level where we have sufficiently indicated them, namely that here castration is something which forms part as one might say, of the context of
the report, but that nothing allows us up to the present to bring into play in as precise a fashion as the analyst has done the indication of the subject postulated on this occasion in order to articulate something as being a primitive aggressive intention turned back against himself. But after all what do we know about it. Is it not much more interesting to pose, to ceaselessly renew the question: where is this phallus?

但是現在受到質疑的是,假如我們強迫自己不要進行太快,我們要維持事情在我們已經充分指明的層此。換句話說,在此閹割是某件我們不妨說是形成報導的內容的部分。但是迄今沒有一樣東西,容許我們跟分析師對於生命主體的指示一樣確實地運作。在這個場合,生命主體被假設,為了表達某件東西,作為原始的攻擊的意圖,反轉朝向他自己。但是畢竟,我們對於它知道什麼?這難道不是更加有趣嗎?讓我們提出,不斷地重問這個問題:陽具在哪里?

Where is it in effect, where must it be conceived of? What we can say, is that the analyst is going very far, is pushing things a good deal in saying to the subject it is
somewhere very far back in you, it forms part of an old rivalry with your father, it is there at the principle of all your primordial omnipotent wishes, it is there at the source of an aggression whose retortion you are undergoing in this case.

事際上,陽具在哪里,它必須在哪里被構想?我們能夠說的是,精神分析師探討得很深入,將事情追根究底地對生命主體說:陽具回到你身上的某個地方,它形成你對父親古老敵意的部分,它就在那裏,在你們所有無所不能的願望的原則的地方,它就在那裏在攻擊的來源的地方。在這個個案,你正在經歷它的報復。

Since there is nothing properly speaking which allows there to be taken from the text something which is articulated in this way.

因為適當來說,沒有一樣東西容許以這種方式表達的東西,從這個文本被取出。

Let us try for our part, after all, to ask ourselves the question a bit more daringly than we would naturally tend to. (22) We cannot it seems, propose in connection with a printed, written observation like this, something which we would demand of one of our pupils. If it was one of my pupils I would speak about it much more severely. I would say what possessed you to say something like that. In such a case I would ask the question: where is the countertransference element?

畢竟,就我們而言,讓我們設法要求自己,比我們天性的傾向稍微更大膽地,訊問自己這個問題。關於類似的印刷的文字的觀察,似乎我們無法建議某個我們會要求我們學生的問題。假如這是我的學生的問題,我會更加嚴厲地談論它。我將說,是什麼讓你著魔到會說出類似的問題。在這樣一種情況,我會詢問這個問題,反移情的因素在哪里?

Here it would seem to be rash to pose such a question about the text of an author who after all is someone to whom we have every reason to accord the greatest trust at that date, namely Ella Sharpe. I smiled at myself when I asked myself that question
because it really seemed to me a little bit exorbitant. But one is never wrong when all is said and done to be a little bit too daring in this way. It may happen that this is the way that one will find what one is looking for.

關於一位元作者的文本,提出這樣的問題似乎有點魯莽。畢竟,這位作者在當時是某個我們有充分理由給予最大信任的人,也是阿拉 夏普。當我詢問自己那個問題時,我自己不禁會心一笑。因為這個問題對於我似乎有點過分。但是當一切都說都做了,我們以這種方式稍微大膽一點,也不為過。恰巧地,這就是我們將會發現我們正在尋找的東西的方式。

And in this case I searched before I found. I mean that I had read in an almost
distracted way the first pages of this book. I mean that as always one never reads well, and nevertheless there was there something extremely fine.

在這個個案,在我找到以前,我先我搜尋。我的意思是,我曾經心煩意亂地閱讀這本書的前面幾頁。我的意思是,如同平常一樣,我們從沒有仔細閱讀,可是那裏是有某件極端好的東西。

Immediately after having spoken about the dead father, about this father whom she cannot manage to bring to life in the subject’s memory, but which she has managed to move a little bit recently: you remember how startled the subject was that his father must at one time have spoken – immediately afterwards she remarks that it is the same difficulty as regards herself, namely “He has no thoughts about me” (126). There was already there something which should have held our attention. “He feels (23) nothing about me”. He cannot believe in that. It must be said that it is disturbing.

在談論到死去的父親之後不久,談論到這個父親,她無法成功地讓他復活,在生命主體的記憶裏。但是她最近稍微成功地轉移:你記得生命主體是如何的驚嚇嗎?他的父親在某個時刻一定曾經說過,就在她談論,關於她自己,也有相同的困難。「他沒有想到我。」總是有某件事情,本來應該吸引我們的注意。「他對於我沒有什麼感覺。」他無法相信那件事情。我們必須說,那是令人困擾的。

That the subject is not aware of it as such, does not mean that there is no manifestation of it, because there is “a dim stirring of anxiety of some kind” on one
or other occasion. This is where I had badly remembered something that is expressed here. But when one reads that one thinks that it is a general dissertation of the kind that he sometimes addresses to the analyst.

生命主體並不知道這個問題本身,這並不意味著,裏面沒有證明,因為在其中某個場合,總是有「某種朦朧的焦慮的騷動」。這是我迫切記得某件在此被表達的東西。但是當我們閱讀時,我們認為那是它有時跟精神分析師所講的一般性的演講。

“I think” she says, this indeed is what is in question, “that the analysis might be compared to a long-drawn-out game of chess and that it will continue to be so until I cease to be the unconscious avenging father who is bent on cornering him,
checkmating him, after which there is no alternative to death” (127).

「我認為」,她說,這的確實受到質疑的東西,「精神分析可能會被比喻為延續很久的棋戲。它會這樣繼續下去,直到我不再是無意識的報復的父親,他專注於將他逼入困境,挫敗他。然後除了死亡別無選擇。」

This curious reference to chess on this occasion, which really is not implied by anything, is all the same what deserves on this occasion to hold our attention. I would say that at the time I read this page I effectively found it to be very nice, because I did not immediately dwell on its value in the transferential order. I mean that during the reading what that gave rise to in me was: that’s very fine.

這個場合,這個耐人尋味的提到棋戲,確實不是任何東西的暗示。在這個場合,它仍然應該值得我們注意。我不妨說,在我閱讀這一頁的時候,我有效地發現這一頁非常有趣,因為我沒有立刻從移情的層次詳述它的價值。我的意思是,在閱讀時,在我身上產生的感覺是,那很有趣。

One should compare the whole development of an analysis to a game of chess. And why? Because what is most beautiful and what stands out most in the game of chess is that it is a game which can be described as follows: there are a certain number of elements which we will characterise as signifying elements.

我們應該將精神分析的整個發展比喻為一場棋戲。為什麼?因為在這場棋戲,最美麗,最顯著的地方是,它是一場能夠被描述如下的棋戲:有某種的元素,我們將它們的特性表現為能指的元素。

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

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