Seminar IX :Identification 27

Seminar IX :Identification 27
第九研讨班 :认同

Jacques Lacan

Seminar IX :Identification 11
第九研讨班 :认同

Jacques Lacan

Seminar 6: Wednesday 20 December 1961

The last time I left you on a remark designed to give you the sense that my discourse is not losing its moorings, namely that the importance, for us, of this research this year depends on the fact that the paradox of the automatism of repetition is that you
see arising a cycle of behaviour inscribable as such in terms of a resolution of tension, therefore of the need-satisfaction couple, and that nevertheless whatever may be the function involved in this cycle, however carnal you may suppose it to be, it nevertheless remains that what it means qua automatism of repetition is that it is there in order to make emerge, to recall, to make insist something which is nothing other in its essence than a signifier which can be designated by its function, and especially under this aspect that it introduces into the cycle of its repetitions – always the same in their essence and therefore concerning something which is always the same thing –
difference, distinctiveness, unicity, and that it is because something happened at the origin which is the whole system of the trauma, namely that at one time there was produced something which took on from that time the form A, that in the repetition
the behaviour however complex, engaged you may suppose it to be in the animal individuality, is only there in order to make (2) re-emerge this sign A.

上一次我留给你们一个评论,被设计要让你们理解,我的论述并没有失去它的停锚点。换句话说,对于我们而言,今年这个研究的重要性,依靠这个事实: 重复的自动机制的矛盾是,你们看到行为的循环出现,本身无法用张力的舒解的术语来铭记。因此,需要与满足的术语,也无法铭记。可是,不管牵涉到这个循环的功能是什么,你们可能认为它是肉体的激情,问题仍然是,作为重复的自动机制所意味的是,它存在那里,为了让某件东西出现,为了提醒某件东西,让它持续下去。这个东西,在它的本质而言,实实在在就是一个能够被它的功能指明的能指。特别是在这个层面,它介绍这个在它们的本质仍然是相同的东西,进入它的重复的循环。因此关于这个某件东西,它总是相同的—差异,区别,独特性。这是因为某件东西发生在起源,那是创伤的整个系统。换句话说,有一次,某件东西被产生,从那时开始,它具有A的这个形式。在重复里,这个行为,无论如何复杂,你可能认为它从事于动物的个别性。它在那里,仅是为了让A这个符号重新出现。

Let us say that the behaviour from then on is expressible as behaviour number such and such; it is this behaviour number such and such, let us say it, the hysterical access for example: one of the forms in the case of a particular subject are his hysterical accesses, and it is this which emerges as behaviour number such and such.


Only the number is lost for the subject. It is precisely in so far as the number is lost that there emerges this behaviour masked in this function of giving rise to the number behind what will be called the psychology of his access, behind the apparent motivations; and you know that in this regard no one will find it difficult to find an apparent reason for it: it is proper to psychology always to make a shadow of motivation appear.


It is therefore with this structural sticking together of something radically inserted into this vital individuality with this signifying function, that we are in analytic experience
(Vorstellungsrepr’asentanz): this is what is repressed, it is the lost number of behaviour such and such.


Where is the subject in all of that? It is in the radical, real individuality, in the pure sufferer of this capture, in the organism which henceforward is sucked in by
the effects of the “it speaks” (9a parle) by the fact that one living being among the others was summoned to become what Mr Heidegger calls the shepherd of being, having been caught up in the mechanisms of the signifier. Is it at the other extreme
identifiable to the very operation of the signifier?

在这一切中,主体在哪里?主体在这个强烈的,真实的个别性里,在这个捕捉的这个纯粹的痛苦者身上,在从此以后,被这个「它言说」的这些影响所吸收的有机体里。根据这个事实: 除了其余的生命实存外,这个生命实存被召唤来成为海德格所谓的生命实存的牧羊人。因为它已经被套陷在能指的机械结构里。它难道不是在另外一个极端被认同是能指的这个运作?

And is not the subject only the subject of discourse who is in some way torn away from his vital immanence, condemned to fly on high, to live (3) in this sort of mirage which flows from this redoubling which ensures that he not only speaks everything he lives, but that he experiences living being by speaking it and that already what he
is living is inscribed in an epos, a Saga woven right throughout his very act.


Our effort this year if it has a meaning, is precisely to show how the function of the subject is articulated elsewhere than in one or other of these poles, that it operates between the two. It is after all – I for my part imagine – what your cogitation – at least I like to think so – after these few years of seminars may give you, even if only implicitly, as a reference point at every instant. Is it enough to know that the function of the
subject is in the between-the-two, between the idealising effects of the signifying function and this vital immanence which you may too readily confuse, I still think, despite all my warnings, with the function of the drive? It is precisely what we are engaged in and what we are trying to push further, and the reason why also I thought I should begin with the Cartesian cogito in order to make tangible the field in which we are going to try to give more precise articulations about identification.

今年,我们的努力具有一种意义,确实就是要显示,主体的功用在别的地方被表达,除了就是它运作于这两个极端之间的这些极端。毕竟—就我而言,我想象—你们的深思熟虑—至少我喜欢这样认为—在这几年的研讨班给予你们的教导,即使仅是间接暗示,作为每个时刻的一个指称点。这难道不足以知道,主体的功能是处于这两者之间?处于能指化的功能的理型上的影响,与你们可能很容易将生命的永恒性与冲动驱力的功能混淆之间? 我依旧认为,尽管我的各种警告。这确实是我们正在从事的,以及我们正在尝试更深入探索的,以及为什么我也认为,我应该从笛卡尔的「我思故我在」开始,为了让这个领域具体显现。在这个领域,我们正在尝试要给予更加确实的表达,关于认同。

I spoke to you, a few years ago, about little Hans; there is in the story of little Hans – I think that you have kept the memory of it somewhere – the story of the dream which one can pinpoint with title of the crumpled (verwurzelte) giraffe. This verb verwurzeln which has been translated by to crumple, is not a very (4) common verb in the usual German lexicon.


Though wurzeln is found there, verwurzeln is not. Verwurzeln means: to make a
ball. It is indicated in the text of the dream of the crumpled giraffe that it is a giraffe which is there next to the big living giraffe, a paper giraffe and that as such one can make a ball of it.


You know the whole symbolism which is unfolded right through this observation, of the relationship between the big giraffe and the little giraffe, the crumpled giraffe under one of its aspects, conceivable under the other as the reduced giraffe,
as the second giraffe, as the giraffe which can symbolise many things. If the big giraffe symbolises the mother, the other giraffe symbolises the daughter; and the relationship of little Hans to the giraffe, at the point that we are at at that moment
of his analysis, will tend to be incarnated rather readily in the living interplay of family rivalries.


I remember the astonishment – it would no longer be appropriate today – that I provoked at that time by designating at that very moment in the case of little Hans as such, the dimension of the symbolic in act in the psychical productions of the young subject in connection with this crumpled giraffe. What could be more indicative of the radical difference of the symbolic as such, than to see appearing in the production, certainly not suggested on this point – because there is no trace at that moment of any
such articulation concerning the indirect function of the symbol – than to see in the observation something which really incarnates for us and images the advent of the symbolic as such in the psychical dialectic. “Really, where did you find it” one
of you kindly said to me after that session?


(5) The surprising thing is not that I saw it because it would be difficult to have it indicated more crudely in the material itself, it is that at that place one could say that Freud himself does not dwell on it, I mean does not give at all the stress that
would be appropriate to this phenomenon, to what materialises it, as one might say, to our eyes. This indeed is what proves the essential character of these structural delineations, it is by not making them, by not highlighting them, by not articulating
them with all the energy of which we are capable, it is a certain aspect, a certain dimension of the phenomena themselves that we condemn ourselves in a way to overlook.


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