Identification 108

Identification 108

Jacques Lacan
雅克 拉康


The other, is the nihilisation which could be assimilated to
Hegelian negativity. The nothing that I am trying to get to hold
together for you at this initial moment in the establishment of
the subject is something else.


The subject introduces the
nothing as such and this nothing is to be distinguished from any
ens rationis which is that of classical negativity, from any
imaginary being which is that of a being whose existence is
impossible, the famous centaur which brings the logicians, all
the logicians, indeed the metaphysicians to a halt at the
beginning of their path towards science, which is not either the
ens privativum, which is properly speaking what Kant admirably in
the definition of his four nothings which he turns to such little
account, called the nihil negativum, namely to use his own terms:


leere Gegenstand ohne Begriff, an empty object, but let us add
without concept, (15) without any grasp on it being possible. It
is for that reason, to introduce it, that I had to put before you
again the network of the whole graph, namely the constitutive
network of the relationship to the Other with all its


I would like, in order to lead you onto this path, to pave your
way with flowers. I am going to try it today, I mean to mark my
intentions when I tell you that it is starting from the
problematic of the beyond of the demand that the object is
constituted as object of desire; I mean that it is because the
Other does not answer, except with “nothing maybe”, that the
worst is not always sure, that the subject is going to find in an
object the very virtues of his initial demand. You should
understand that it is in order to pave your way with flowers that
I am recalling these truths of common experience whose
signification is not sufficiently recognised, and try to make you
sense that it is not by chance, analogy, comparison, nor just
flowers but profound affinities which will make me indicate to
you at the end the affinity of the object with this Other – with
a big 0 – in so far for example as it manifests itself in love,
that the famous speech of Eliante in Le Misanthrope is taken from
the De natura rerum of Lucretius:

为了引导你们进入这个领域,我想要用花朵铺路。今天,我想要尝试它。我打算标示我的意图,当我告诉你们,那是从要求界的这个超验的难题开始,客体被形成,作为欲望的客体。我的意思是,那是因为大他者没有回应。除了用“空无的可能”,最遭糕的事情未必总是确定。主体将会在客体里找到他的最初的要求界的品德。你们应该理解,为了用花朵跟你们铺路,我正在提醒共同经验的这些真理。共同经验的意义并没有充分地体认。我尝试让你们理解,这并非偶然,类似,比较,也不仅是花朵。而是深刻的关联性,将会让我跟你们指示,在客体跟这个大他者的关联性的结束,用一个大写的O—譬如,它在恋爱里展现它自己。在“伪善者”这本小说,伊利安提的著名的演讲,从De natura reru of Lucretius 採用过来。

“The palefaced lady’s lily white, perforce;
The swarthy one’s a sweet brunette of course;
The spindly lady has a slender grace;
The fat one has a most majestic pace;
The plain one, with her dress in disarray,
They classify as beaute negligee…”


(16) It is nothing other than the impossible-to-efface sign of
this fact that the object of desire is only constituted in the
relationship to the Other in so far as it takes its origin itself
from the value of the unary trait. There is no privilege in the
object except in this absurd value given to each trait of being a



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