从他者到大他者 70

From the other to the Other 70

Jacques Lacan
雅克 拉康

5.2.69 X 11

You make a list of fifteen quotations. And I must say that here I am being humorous. But he is reaching out to help me. Because of course Bergler has read Freud, anyway I
like to imagine it! But all the same he admits that in order to write this chapter, he
wrote to H H Heart to give him quotations about the superego. The result is that he
can obviously clearly mark, exactly at the same level that all the existing
psychoanalytic reviews are at, except mine, of course, the degree to which it is
incoherent. It begins with the censor at the level of dreams; people believe that the
censor is an innocent, as if it were nothing precisely to have the pair of scissors with
which one subsequently constructs the theory.


And after all, this becomes something
that titillates you. And then afterwards it becomes a big bad wolf. And then after
that, there is nothing more. And after that, Eros is evoked, Thanatos and the whole
caboodle! Thanatos is going to have to find its place there. And then, I make
arrangements with this superego; I bow and scrape to it.


Ah! Dear little superego!
Good. Thanks to this presentation, of course, you get something it must be said that is
rather laughable. You really have to be in our epoch for no one to laugh. No one
laughs. Even a professor of philosophy. It must be said that they have got to a point,
(128) in our generation! Even a professor of philosophy can read this stuff without

不错。当然由于这个呈现,你们获得某件东西。我们必须说,这个东西是相当可笑的。你们确实必须在外面的时代,才有人忍住不笑。没有笑。即使是哲学教授。我们必须说,他们已经到达某个点,在我们的世代! 甚至连哲学教授阅读这个材料,也没有笑!

They have been checkmated! There was all the same a time when there
were people who were not especially intelligent, a chap called Charles Blondel, who
shouted and roared about Freud. At least it was something. Nowadays even the
people least in a position to imagine what is involved in a psychoanalysis read these
absolutely astounding things without complaint. No. Everything is possible |
everything is accepted. We are — moreover things are showing their lineaments
elsewhere than in the real before descending into it — really in a regime of intellectual segregation.

他们都遭受围攻!仍然有一段时间,当有些人们并没有特别聪明,有一位名叫布兰德尔,他大力抨击与咆哮弗洛伊德。至少当时是个事件。现在,即使是那些根本就没有资格想像精神分析牵涉什么的人们,当他们阅读这些令人惊奇的事情,他们也没有抱怨。没有。每样事情都是可能的!每样事情都被接受。我们确实处于知识隔离的体制—而且,事情正在显示它们的发展,在别的地方,而不是在实在界, 在他们前来探讨它之前。

Well then, this chap has noticed a whole lot of things. When something is there,
under his nose, he understands it. And I would say that this is what is sad because he
understands it at the level of his nose, which cannot of course be absolutely like that;
it is necessarily pointy. But he sees a tiny little thing. He notices that what is
explained to him, like that, in the quotations from Freud, as being the superego, he
notices, that this ought to have a relationship with what he sees all the time. So then
he begins by noticing, but like that in an intuitive way, at the level of sensation, that
what is called Durcharbeitung, I ‘elaboration as it is translated in French – people
spend their time noticing that it is untranslatable. Durcharbeitung, is not elaboration,
we can do nothing about it; since there is not in French a word to say “work through”,
drilling, it is translated as elaboration; everyone knows that in France, people
elaborate; it is something like smoke.

呵呵,这个人已经注意到整堆事情。当某件东西在那里,在他面前,他理解它。我不妨说,这是悲哀的事情,因为他理解它,在他的面前的层次。当然,事情根本就不是那个样子。事情必然是很锐利的。但是他看见一件小小的事情。他注意到,,对他被解释的东西。像那样,从弗洛伊德的引文,作为是超我。他注意到,这应该拥有一个关系,跟他始终看见的东西。所以,他开始注意到,但是像那样,用直觉的方式,在感官的层次。所谓的Durcharbeitung, ,如同法文的翻译I ‘elaboration。人们花费时间注意到,Durcharbeitung 并不是I ‘elaboration。 我们无法翻译它,因为在法文,没有一个字词说“工作彻底”的錾孔。它被翻译成为elaboration;(建构)。众所周知,在法国,人们建构,那是某件像是抽烟的东西。

Analytic elaboration is not at all like that. People on the couch see that it consists in
coming back the whole time to the same thing. At every turn one is brought back to
the same thing. And it is necessary for that to last in order to get precisely to what I
have explained to you, to the limit, to the end, naturally when one is going in the right
direction, when one encounters a limit. He says ‘That’s an effect of the superego”.


Namely, he notices that this kind of big wicked thing that nevertheless is supposedly
extracted from the Oedipus complex, or again from the devouring mother, or from
anyone of these see-saws. He notices that this has a relationship with this exhausting,
boring, necessary, especially repeated aspect by which one arrives at something that,
in effect, sometimes, has an end. How does he not see that this has nothing in
common with this kind of picture of a scenario where the superego is, as people say,
an agency, which would be nothing, but where people make it live like a person.
Because, people have not well understood what an agency is, we attach the idea to the


All of this must happen not on the other stage, the one that Freud spoke about, the one
that functions in dreams, but in a kind of little play, where what is called analytic
(129) teaching makes you play with puppets. The superego is the police
superintendent and he hits the Guignol, which is the ego, on the head. Why, by
simply seeing this rapprochement that he senses so well from the clinical point of
view, with elaboration, Durcharbeitung, does this not suggest to him that the
superego may well be found in something that would not require, like that, the
multiplication of agencies in the personality. And then at every instant he lets it slip,
he admits it, namely, that people have clearly mapped out, he says, that this has a
relation with the ego ideal. But it must be admitted that absolutely nothing is known
about it; no one has yet put things together.


All the same, in order that these discourses should be something other than memoirs
of the psychoanalyst, namely, evoking the case of a young woman who, in this
connection, one sees clearly that it was a guilt feeling that made her come into
psychoanalysis. Let us hope that it was the same thing that made her get out of it!
You can perhaps all the same note that, for example, this kind of little manoeuvre of a
measure that is precisely the measure of what cannot be measured because it is the
starting bet.


This can in effect in some cases be represented with the greatest
precision and be written on the board. It is in the manner of a certain way of regularly
balancing that one manages to fill up this something that can in certain cases be
represented as the One. You can all the same see that there is some interest in
articulating in a way that is really precise something that allows it to be conceived that
it is not at all in effect an abuse of terms to bring together, even in the name of a
minimal intuition like that, the elaboration, the Durcharbeitung in the treatment, with
the superego.


So then you have to choose. You cannot tell us that the superego is the big bad wolf
and rack your brain to see whether it is not in the identification that I have with some
person that this severe superego is bom. That is not how questions should be put. It
is like the people who tell you that if so-and-so is religious, it is because his
grandfather was. That is not enough for me, because even if you had a religious
grandfather you may also perhaps see that it is stupidity, is that not so?


It is necessary all the same to distinguish the direction of identification as compared to
other things It is necessary to know whether identification in analysis is the goal or is
the obstacle. But this might well perhaps be the means by which one engages people
precisely no doubt to do it, but by the same fact, it is abolished. And it is in the fact
that it is abolished precisely because one has done it that they can appear something
else that we can call the hole on this occasion.


I am going to leave you there today. I tried at the end of this discourse, to show you
that it is a discourse that is of direct importance to bring some fresh air into our
(130) practice. By that I mean that by using what were certainly not experiments in
smell, it was not by following his nose that Freud advanced, one can in effect see in it,
in the development of a function through his thinking, the framework that allows its
consistency to be given. But it is indispensable if one wants to advance with
something other than little stories, to assemble this coherence and to give it
consistency and solidity. This would perhaps allow there to be seen quite different
facts than simply analogical facts.


What I am saying does not take anything away from the importance of detail,
precisely as Bergler insists. But read this chapter to see that even something that is
relevant, well oriented, but oriented like particles of iron filings when you tap into a
field already magnetised, contains no kind of true motivation for the power and the
importance of detail. And why in effect it is only the details, it is quite true, that
interest us. Again it is necessary to see in every case what is interesting. Because if
one does not know it, one brings together disparate details in the name of pure and
simple resemblance, while this is not what is important. We will take it up the next
time at the level of the third figure.



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