可能不是類似 210e

可能不是類似 210e

On a Discourse that might not be a semblance


Jacques Lacan
雅克 拉康

Seminar 3: Wednesday 10 February 1971

Or again it means, in so far as that refers to something which is even more into metaphor, in so far as it refers to something, (47) namely, precisely, it is not one because one is forced to refer to it.


When one thing refers to another, the greatest possible breadth, the greatest possible flexibility is given to the eventual use of this term wei which nevertheless means to act.


It is not bad, a tongue like that! A tongue where the verbs and the plus-verbs – to act, what is more of a plus-verb, what more active plus-verb is there? – is transformed into tiny conjunctions.


That is the usual thing. This helped me a lot all the same to generalise the function of the signifier, even if it fits in badly with some linguists who do not know Chinese.


For my part I would really like to ask a particular one, for example how for him the double articulation that he keeps talking about for some years – I tell you this double articulation is killing us – what does he make of the double articulation in Chinese? Huh?


In Chinese, you see, it is the first that is all alone, and then finds itself like that producing a meaning which from time to time means that, since all the words are monosyllabic, one cannot say that there is a phoneme which means nothing, and then the word that means something, two articulations, two levels.


Well then, yes, even at the level of the phoneme, that means something. This does not prevent when you put several phonemes together, which mean the same thing, this gives a big word of several syllables, just like with us, which has a meaning that has no relationship with what each of the phonemes mean. So the double articulation looks rather funny there!


It is funny that it is not remembered that there is a tongue like that, when one states as general a function of the double articulation as characteristic of language. I don‟t mind if all I‟m saying is pure stupidity, but explain it to me!


Let a linguist come here who can tell me how the double articulation holds up in Chinese [cf. André Martinet, Eléments de linguistique général, new edition, Paris 1967.]


So then, this wei like that, to get you used to it I am introducing it, but very gently. I will bring you a minimum of other things, which may in fact be of some use. It illuminates many things moreover that this verb is at the same time to act and the conjunction of the metaphor.


Perhaps the Im Anfang war die Tat, as your man says, there where the act was right at the beginning it is perhaps exactly the same thing as to say en arché, in the beginning was the word. There is perhaps no other act than this.


The terrible thing is, is that I can lead you like that for a long time with metaphor and the further I go, the more you will go astray because precisely, what is proper to the
metaphor is not to be all alone.


There is also metonymy which functions at this time and even while I am speaking to you , because it is after all the metaphor, as very competent, very friendly people called linguists tell us; they are even so competent that they have been forced to invent the notion of competence.


The tongue is competence in itself. What is more it is true. One is competent in nothing else. Only, since they have also perceived, there is only one way to prove it, which is performance.


They are the ones who call it that, performance. I don‟t, I have no need of it. I am in the process of giving it, the performance, giving the performance of speaking to
you about metaphor, naturally I confuse you, because the only interesting thing, is what happens in the performance, it is the production of surplus enjoying, of yours and of the one that you impute to me when you reflect.


That happens to you. That happens to you especially when you ask yourselves what I am doing here. It must be that this gives you some pleasure, at the level of this surplus
enjoying that pressurises you; as I already explained to you, it is at that level that the operation of metonymy is carried out, thanks to which you can be more or less led anywhere at all, led by the nose, naturally not simply to go along the corridor. But this is not what is interesting, to lead you into the corridor, nor even to beat you in the
public square.


The important thing, is to keep you there, well arranged, close together, well pressed against one another. As long as you are there, you are doing nobody any harm!


This will take us rather far, this little banter, because it is all the same starting from
there that we are going to try to articulate the function of yin. You understand, I remind you of this business of the surplus enjoying, I remind you of it anyway as I am able; it is quite certain that it was only definable by me starting from what?



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