可能不是類似 15

可能不是類似 15

雅克 拉康研討班


On a discourse that might not be a semblance

And what is introduced, what is introduced anew by what I will call the Freudian hypothesis? It is, in an extraordinarily prudent, but all the same a syllogistic form, the following: if we call pleasure principle the fact that always, by the behaviour of the living being, he comes back to a level which is that of minimal excitation, and that
this rules his economy; if it proves to be the case that repetition is exercised in such a way that a dangerous enjoyment, an enjoyment that goes beyond this minimal excitation, is brought back – is it possible, it is in this way that Freud states the question – that it could be imagined that life, caught up itself in its cycle – it is a novelty with (20) respect to this world which does not universally comprise it –
that life includes this possibility of repetition which would be the return to this world in so far as it is a semblance?


雄伯:這有點類似哲學家尼采所焦慮的「永恆的輪迴」eternal recurrence。這是每個人必須面對的生命意義的問題:重複意味著厭倦與無聊嗎?

high point 顛峰

I can point out to you by a drawing on the board that this involves, instead of the series of ascending and descending curves of excitation, all close to a limit, which is an upper limit, the possibility of an intensity of excitation that can moreover go to infinity, what is conceived as enjoyment not involving in itself, in principle, any other
limit than this lower tangential point, this point that we will call high (supreme), in giving its proper sense to this word which means the lowest point of a higher limit, in the same way as the lowest (infime) is the highest point of a lower limit.


The coherence given of the mortal point, then conceived without Freud underlining it, as a characteristic of life but in truth, what people do not think of is, in effect, the fact that we confuse what is non-life, and which is far, my word, from not stirring up the eternal silence of the infinite spaces that dazed Decartes.


They talk, they sing, they move about in every (21) way, now when we look at them. What is called the inanimate world is not dead. Death is a point, is designated as a terminal point, a point at the term of what? Of the enjoyment of life.


This is precisely what is introduced by the Freudian statement, one that we could qualify as hyper-hedonism, if I can express myself in this way. Who can fail to see that the economy, even that of nature, is always a fact of discourse. It cannot grasp that this indicates that nothing else could be at stake here but enjoyment in so far as it is itself not only a fact, but an effect of discourse.


If something that is called the unconscious can be half-said as a language structure, it is so that finally there can appear to us the relief of this effect of discourse that up to then appeared to us as impossible, namely, surplus enjoying.


Does that mean, to follow one of my formulae, that in so far as it was impossible, it functioned as real? I am opening up the question, because in truth, nothing implies that the irruption of the discourse of the unconscious, however stammering it remains, implies anything whatsoever, in what preceded it, that was subjected to its structure. The discourse of the unconscious is an emerging, it is the emerging of a certain function of the signifier. That it existed up to then as a token, is indeed the reason why I put it at the source of the semblance.


13.1.71 I 36
But the consequences of its emerging, is what ought to be introduced so that something may change, which cannot change, because it is not possible. It is on the contrary because a discourse is centred from its effect as impossible that it will have some chance of being a discourse that might not be a semblance.



拉康希望無意識的真理論述,成為可能不是類似物的一種真理。是他一廂情願的信仰,還是真有可能在你的生命歷程被驗證?就看信不信由你。你信仰,你實行,因此產生的影響就是你獲得的東西。至於客觀現實是否證實或認同?你若是真的超越到那個顛峰high point,你那裏還會在乎?

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