Archive for the ‘Lacan on Desire’ Category

Absolute injunction and desire

October 12, 2011

Absolute injunction and desire

• 2011-10-12 22:09:25 Herr.Nos (齐物方可达道,无言最是逍遥…)
另外拉康也说分析家在其卷入临床的绝对命令中是一个绝对欲望的存在,这个绝对的欲望想必也就是要制作绝对差异的欲望了,这个很清楚是要避免认同的效果~

Some reflections on the last three sessions of Lacan’s Seminar VII
By Leonardo S. Rodríguez

Over the years Lacan added precision to his conception of the analyst’s
desire. A significant milestone of this development was his definition, at the end of Seminar XI (on the four fundamental concepts of psychoanalysis) of the
analyst’s desire as the desire ‘to obtain absolute difference’, or the logical
opposite of an identification with or idealisation of the analyst—which is the aim of psychoanalysis according to ego psychology. (Lacan 1977, 276)

过去几年来, 拉康对于精神分析师的欲望的观念,补充得更明确。 这个发展的一个重要的里程碑式,在11研讨班的结尾 ( 论精神分析的四个观念),把分析师的欲望作为是「获得绝对差异」的欲望,或是跟分析师的认同与理想化,在逻辑上是相反—依照自我心理学,这个精神分析的目标。

We can also inscribe in the same conception the comparison that Lacan made between the analyst and the saint, in so far as both act as a cause of desire:
[The saint] acts as trash […] so as to embody what the structure entails,
namely allowing the subject, the subject of the unconscious, to take him as
the cause of the subject’s own desire. (Lacan 1990, 15)

我们也能够在相同的观念里,铭记拉康所做的必较,关于分析师与圣人。 他们两者的行为,充当是「欲望的原因」。 圣人行为充当垃圾,为了具体表现这个结构所涵盖的内容。 换句话说, 容许主体, 无意识的主体, 把他当成主体欲望的原因。

It is necessary that the desire of someone follow a defined orientation in order to operate as a cause of desire. If the analyst proposed to his patient any particular model or ideal as the aim to achieve in the analysis, the result would be an experience in education of variable value, but not an experience in the
recognition of the patient’s desire, its limits and its possibilities

某个人的欲望遵照一个被定义的定向是需要的, 为了要运作作为欲望的原因。 假如分析师对他的病人建议任何的模式或理想, 当著是精神分析要获得的目标, 结果在教育上,将是有各种价值的的经验,但并不是对于病人的欲望,它的极限,及它的可能性的承认的经验。

‘Limits’ and ‘possibilities’: it is pertinent to stress this point in relation to the
analyst’s desire. The analyst’s desire cannot be conceived as impossible,
unlimited, or infinite.

「极限」及「可能性」:强调这一点跟分析师的关系是很中肯的。分析师的欲望不可能本额构想为不可能,无限,或永恒。

The metonymic structure of human desire could open the way to a
conception of desire as infinite: if it is always the desire for something else, then it would be potentially infinite. However, such a notion disregards the fact that human beings—the only desiring beings in the strict sense of the term—are also living beings, that is to say, mortal beings. Death imposes an absolute limit to desire, as it is also its cause and absolute condition.

人类欲望的换喻结构,可能展开途径,构想欲望为永恒。 假如那总是对于某件其它东西的欲望, 那么它潜在是无限。 可是, 这样一个观念忽视了这个事实: 人类—严格意义来说,就是这个术语的欲望生物—也是有生命的生物,也就是会死的生物。 死亡对欲望赋加一个绝对的限制, 因为死亡也是欲望的原因与绝对的条件。

雄伯注:
如果分析师的个案是神经症neurotic,这种限制比较容易处理,如果个案是精神病患psychotic,他的无意识的欲望,投射到分析师这里,那就麻烦了。一旦分析师自己的无意识欲望也被撩拨起来,新雨,作为分析师,你要如何自处?

请回顾The Four Fundamental Concepts of Psycho-analysis 的最后一段:

The analyst’s desire is not a pure desire. It is a desire to obtain absolute difference, a desire which intervenes when, confronted with the primary signifier, the subject is, for the first time, in a position to subject himself to it. There only may the signification of a limitless love emerge, because it is outside the limits of the law, where alone it may live.

精神分析的欲望并不是一个纯粹的欲望。 它是想要获得绝对差异性的欲望。当这一种欲望面临原初的能指时,它会介入。 生命主体第一次处于一个立场,要将自己屈服于这个欲望。只有在那里, 永恒的爱的意义才会出现, 因为那是在法则的限制外面,只有在那里, 这个欲望才能存活。

Desire 96 Jacques Lacan

June 20, 2011

Desire 96

Jacques Lacan
雅克、拉康

THE SEMINAR OF JACQUES LACAN
BOOK VI
Desire and its Interpretation
欲望及其解釋 `

4.2.59 176
The moment, she tells us, that she made her decisive intervention is not the moment that she began to put him on the path of his aggression, with as a result for the subject moreover a very curious manifestation that one could call psychosomatic, whose character she does not quite pick up, that namely instead of the cough, the following day he had a little colicky pain before entering. God knows whether he tightened his …… for that, but as I said above he has everything to lose at the moment of entering the psychoanalyst’s office for the following session.

她告訴我們,她介入的這個時刻,並不是她開始讓他步上攻擊性的途徑,結果對於生命主體而言,有一個我們能夠稱為身心失調動耐人尋味的證明。其特性,她沒有十分明白。換句話說,第二天,他沒有咳嗽,而是在進入之前,肚腹有點疼痛。天曉得,是否他因為那樣而縮緊他的、、、但是如我以上所說,在他進入精神分析師的諮商室做下一次的晤談的那個時刻,他的一切可能會喪失。

But Ella Sharpe’s own interpretation appears to be very illuminating. It is at the second session after this interpretation when the subject tells her that he again had had a colicky pain on leaving (31) the session the last time. He then talks to her about
what? He says, I was unable to use my car because the garage man had not finished with it. I was not able to be angry with him because he is so kind that it is impossible to blame him, he is very very good.

但是阿拉、夏普自己的解釋似乎可以啟明。就在解釋後的第二次的諮商晤談,當生命主體告訴她,他上一次離開諮商室之前,他的肚腹疼痛。他然後跟她說關於什麼?他說:我不能夠使用汽車,因為車庫的人還沒有替它保養好。我不能跟他生氣,因為他如此好心,所以不可能責怪他。他人非常好。

And then the car is not a necessity. And he adds with an accent of imitation, but all the same I really want it, I like it, I love it. (cf 146)

然後,汽車也並非需要。他補充說,帶著模仿的口吻。但是我仍然需要汽車。我喜歡它,我愛它。

And she makes no mistake. For the first time, she says, I was able to deal with the libidinal wishes. Here it is a question of libido. We are therefore in complete accord with her. If I am doing a critique of Ella Sharpe, it is because I find her at every point, in this observation, to be admirably sensitive.

她沒有犯錯誤。第一次,她說,我能夠處理這個力比多的願望。在此是一個力比多的問題。我們因此跟他完全一致。假如是我在做阿拉夏普的評估,那是因為我在每個時刻,在這個觀察,發現她非常敏感。

She understands the importance of that, namely what is present in the life of a subject as desire properly speaking, desire being characterised by its non-motivated character — he has no need of this car; the fact that he declares his desire to her, that it is the first time that she hears such a discourse, is something which presents itself as unreasonable in the discourse of the subject.

她瞭解那件事的重要性,換句話說,呈現在一個生命主體的生活裏,適當地說,作為欲望的東西。欲望的特性是它沒有被引發動機的特性;他沒有這部汽車的需要。他對她宣佈他的欲望的這個事實,第一次她聽到如此的論述,這是某件呈現它自己,作為生命主體的論述的不合理。

She tells us that she hops on it, namely that she underlines it for him. It is a curious thing, here we have something like a kind of wobble of the projector. While she was always so good at telling us what she said to the subject, even the most daring
things, the most risky things, here we do not know exactly what she said to him. It is very annoying. What she tells us, is that she was really overjoyed to have the opportunity of telling him: there you are admitting that you desire something. But what (32) it is she might have told him, we will never know.

她告訴我們,她責備它。換句話說,她替他強調它。這是耐人尋味的事情,在此我們擁有某件像是一種投射器的搖晃。當她總是那麼老練地告訴我們,她對生命主體所說的話,甚至最大膽的事情,最冒險的事情。在此,我們並不確實知道,她對他說什麼。這是令人懊惱的。她所告訴我們的是,她真的歡欣欲狂,擁有機會告訴他。在那裏,你們承認,你們渴望某件東西。但是那是什麼東西,她可能曾經告訴過他,但是我們永遠不會知道。

4.2.59 182
We know simply that she might all the same have told him something rather oriented in the sense of what she had told him before, to explain why it is precisely after what she told him that the following day the subject came to tell her, not quite content, a bit dissatisfied that that night he had wet the bed.

我們僅僅知道,她可能仍然曾經告訴他某件相當定向的東西。就像她以前曾經告訴他,為了解釋為什麼確實就是在她告訴他之後,生命主體前來告訴她,並不十分滿足。有一點不滿意那一天晚上,他曾弄濕床。

We cannot consider that this is, as I told you already, in itself a symptom, which, however transitory it may be, and however significant it may be of the fact that a blow had been delivered which certainly had its effect, is all the same something which absolutely confirms us in what I could call the sense of the proper direction of the statement if there is a statement (dire) Namely that if we have the notion about this
thing that enuresis represents, it is certainly what I would call the personal implementation of the penis.

我們無法認為,如我已經告訴你們,這本身就是一種病徵,無論它是多麼短暫,無論它是多麼重要,一個打擊已經被發出,它確實有它的影響。這仍然是某件絕對跟我們肯定,在我所謂的陳述的適當的方向感,假如有一個陳述的話。換句話說,假如我們擁有這個觀念,關於遺尿症所代表的這件事情。這確實是我要說的個人對於陰莖的使用。

But again it is not when all is said and done a genital implementation. It is precisely the penis as real which very frequently intervenes as an echo – this is what clinical work shows us in the case of children – of the sexual activity of the parents; it is to the degree that the subjects, whether masculine or feminine children are in a period when they are very profoundly interested by the sexual relations of the parents that there occur enuretic manifestations which on occasion are the bringing into play on the plane of the real of the organ as such. But the organ as such, as real, no longer as signifier, which is indeed something which shows us that on this occasion Ella Sharpe’s intervention had in effect a certain import.

但是再一次,當一切都說都做了,這並不是一種生殖器的使用。這確實是陰莖作為「真實」,時常介入作為父母親的性活動迴響。這是臨床工作跟我們顯示的兒童的病例—隨著生命主體,無論是男性或是女性的小孩,對於父母的性關係感到深刻的興趣,會發生尿床的證明。有時,這些尿床證明會以真實器官的真實本身運作。這確實是某件東西跟我們顯示,在這個場合,阿拉夏普的介入,實際上有某種的意義。

(33) Is this import appropriate? This is of course what remains to be looked at more closely. It is quite clear that what follows, namely the arrival, the emergence, certain
reactions which the subject seems to regard with a certain feeling of satisfaction, and which is the fact that when he is playing he no longer allows his companions to tease him, namely that he caught one of them around the neck and held him in a strangle hold in a corner with sufficient force for him not to want to start again, can in no way be considered as something which is really along the line of what is to be obtained.

這個意義適當嗎?當然這是有待更仔細地觀察。相當顯而易見的是跟隨而來的東西。換句話說,生命主體似乎帶著某種滿意度感覺,看待這個到達,出現及反應。事實上,當他正在扮演時,他不再容許他的伴侶揶揄他。換句話說,他勒住他的伴侶的脖子,用充分的力量勒得緊緊,讓他不想要再開始。這絲毫不能被認為是某件我們將會獲得線索。

Let us not forget all the same that if there is something the subject is to be allowed, namely to corner the other in a game, this is absolutely not the same thing as “cornering him” by the throat about this game. This is precisely an inadequate
reaction, one which does not render him for a moment any more capable of cornering him in the game, namely where relationships with others occur, the other as the locus of the word, as locus of the law, as locus of the conventions of the game.

讓我們仍然不要忘記,假如有某件生命主體被容許的事情,換句話說,在遊戲裏將對方逼入絕境。這跟在這個遊戲裏勒住喉嚨「困住他」絕對不相同。這確實是一個不足夠的反應。這個反應絲毫沒有讓他能夠將對方逼入絕境。換句話說,在跟別人的關係發生的地方,另外一個人作為字詞的軌跡,作為法則的軌跡,作為遊戲規則的軌跡。

It is precisely this which is found to have failed because of this slight lowering of the act of analytic intervention. I think that today we have pushed things fairly far. The next time I will give the last seminar of what is grouped here around the literary analysis of desire and its interpretation, and I will try to gather for you in some formulae how we should conceive of this function of the phallic signifier in its most (34) general form in connection with the ……… relationship and the fashion in which the subject situates himself in desire.

確實是這個被發現失敗,因為精神分析介入的行動的稍微降低。我認為今天我們已經探討得很深入。下一次,我將發表有關欲望與其解析度文學分析部分的最後一章。我將設法為你們統整一些公式,關於我們如何用一般方式,構想陽具能指的功用,關於生命主體在欲望裏定位自己的方式。

I will try to collect around these notions that I am trying to articulate here with the help of the graph the function which we should very precisely give to the phallic signifier.

我將設法收集我正在嘗試表達的這些觀念,靠著圖形功用的幫助,這是我們應該非常確實給予陽具的能指。

I will also try to show you where exactly there is situated, how in terms of mapping things out in our exercise of analysis you can try to situate the phallic signifier in this schema. In a word, and to give you something which is borrowed from the work
of a writer to whom I already alluded here, Lewis Carroll, I will show you what Lewis Carroll says somewhere more or less in the following terms: he thought that he had seen a garden gate – this famous gate of paradise of the interior of the maternal
womb around which there are currently centred, or even engulfed all the analytic theories – which could be opened with a key.

我也嘗試跟你們顯示,確實的位置在哪里,如何使用圖形描繪出我們精神分析的運用,你們應該嘗試在這個基模,定位陽具的能指。總之,給予你們某件從一位元作家借用的作品,這是我已經提到的,路易士、卡洛。我將跟你們顯示,路易士、卡洛在某個地方說的話,有點類似下面的術語:他以為他已經看到花園的大門—這個著名天堂的大門,是母親子宮的內部。所有精神分析理論目前都集中那裏,甚至被吞沒。這個大門,有鑰匙能夠打開。

He looked more closely and perceived that it was a double rule of three. The next time I will show you what this rule of three is.

他更加仔細觀看,並且感覺,這是三層的雙重規則。下一次,我將跟你們顯示,這個三層的雙重規則是什麼。

雄伯譯
32hsiung@pchome.com.tw

 

Desire 95

June 20, 2011

Desire 95

Jacques Lacan
雅克、拉康

THE SEMINAR OF JACQUES LACAN
BOOK VI
Desire and its Interpretation
欲望及其解釋 `

4.2.59 176

Because in effect for this subject – as the analyst dimly perceives it through a veil in her interpretation the subject has a certain relationship with omnipotence, or simply with potency, with power.

因為實際上對於這位生命主體,當精神分析師模糊地感覺到它,透過她的分析的一層面紗,生命主體跟無所不能,或僅是跟潛力,跟力量,有某種的關係。

His power, in this case the phallus, what he must preserve at all costs to keep out of the game because in the game he could lose this phallus, is here represented in the dream quite simply by the person that one would least think represents it, namely his wife who is there and who has, far from being the apparent witness that she is — because in fact it is nowhere indicated that this function of seeing is something which is essential ……

他的力量,在這個情況,陽具,他不惜各種代價必須保存的東西,為了避開遊戲,因為在這個遊戲裏,他會輸掉這個陽具。他的力量在此被代表,在夢裏僅是被這個我們最沒有想到會代表它的人代表。換句話說,他的妻子在那裏,擁有這個力量,她根本不是見證她實際存在這個明顯的證人。因為事實上,沒有一個地方被指示:看見的功用是某件基本的東西、、、

In this subject as in many other subjects, and I would ask you to retain this because it is such an obvious clinical fact that one is absolutely stupefied that it is not a commonplace in psychoanalysis, the feminine partner qua other is precisely what
represents for the subject what is in a way most taboo in his potency, and also who is at the same time found to dominate the whole economy of his desire. It is because his wife is his phallus that I would say that he makes this kind of tiny lapse that I noted for you in passing, namely “taking a journey with my wife around the world” and not “around the world with my wife” (132).

在這個生命主體身上,如同在其他的生命主體,我將會要求你們保留這個,因為這是如此明顯的臨床的事實,我們絕對會目瞪口呆:這不是精神分析的共同地方,女性的伴侶作為大它者,確實是對於生命主體,代表某種他的潛力最禁忌的地方。而且她也同時被發現支配他的欲望的整個經濟活動。因為他的妻子就是他的陽具,我不妨這樣說。他犯了這種小小的失誤,我偶爾跟你們提到,也就是說「環繞世界旅行,跟我的妻子」,而不是「跟我的妻子,環繞世界旅行」。

The accent of omnipotence is put on “around the world”, by our analyst. I think that the secret of omnipotence in this (28) subject is in the “with my wife”, and that what is in question is that he should not lose that, namely that he does not perceive precisely that this is what is to be put in question, namely to perceive that his wife on this occasion is the analyst.

無所不能的強調被精神分析師放置在「環繞世界」。我認為,這位生命主體的無所不能的秘密是「跟我的妻子」。受到置疑的是,他不應該失去那個,換句話說,他並沒有確實地感覺到,這是應該受到置疑的地方,換句話說,感覺到在這個場合,他的妻子是精神分析師。

Because when all is said and done this is what is in question. The subject we would say does not want to lose his queen, like those bad chess players who imagine that to lose the queen is to lose the game, even though to win at chess means when all is
said and done to arrive at what one calls an end game, namely with the subject the simplest and most reduced facility for displacement and the minimum of rights — I mean that he has not the right to occupy a space which is put in check by another –
and with that to find the advantage of the position.

因為當一切都被說被做了,這是受到置疑的地方。我們不妨說,生命主體並不想要失去他的皇后,像那些差勁的棋手,他們想像,輸去皇后就是輸去棋戲,即使當一切都說都做了,贏得棋戲意味著,到達我們所謂的收尾棋戲。換句話說,對於生命主體,替代與最小量權利的最簡單及最簡約的工具—我的意思是:他擁有這個權利佔據一個受到另一個生命主體控制的空間—以那個空間找到這個立場的利益。

On the contrary it is greatly to one’s advantage on occasion to sacrifice one’s queen. This is what the subject does not want to do under any circumstances because the signifier phallus is for him identical with everything that happened in the
relationship with his mother.

相反的,有時犧牲我們的皇后,對於我們非常有利益。這就是生命主體無論如何都不想要做到事情,因為意符的陽具對於他而言,跟每一樣發生在跟他的母親的關係相一致。

And it is here that there appears, as the observation clearly allows to transude the inefficient and defective character of what the father was able to contribute in this case. And of course we come back to something, back to an already known
aspect of the relationship of the subject to the parental couple. The important thing is not that.

就是在這裏,出現,如同觀察清楚讓我們能夠顯露這個沒有效率及缺點的特性,那是在這個個案,父親能夠提供的。當然我們回頭談某件東西,回頭談生命主體跟父親與母親的關係的已知層面。重要的事情不在那裏。

The important thing is effectively to accentuate this very hidden, very secret
relationship of the subject to his partner, because it is the most important thing to highlight at the moment that he appears (29) in analysis. In the analysis where in short the subject, by his discreet coughing, warns his analyst about what is happening inside if perchance she had, as it happens in the dream, turned her bag or her game inside out, that she should put it away before he arrives because to see that, to see that there is nothing but a bag he stands to lose everything.

重要的事情是要有效地強調這個非常隱藏,非常秘密的關係,生命主體跟他的伴侶的關係。因為這是最重要的事情,強調他出現在精神分析的這個時刻。總之,在精神分析,生命主體使用謹慎的咳嗽警告他的分析師,關於在裏面正在發生的事情,假如偶然地她將它的包包或是她的遊戲翻轉出來,如同在夢中它所發生的。她應該將它收藏起來,在他到達之前。因為假如他看到只有包包,沒有別的,他一定會失去一切。

This is the prudence that the subject demonstrates and which in a way maintains, in a tight bond with all the pram-pinned position of his childhood, the subject in a relationship with his desire which can only be phantastical, namely that it is
necessary for him to be himself tied into a pram or something else and well and truly held and tightly wrapped so that there can be elsewhere the signifier, the image of an omnipotence that is dreamt of.

這就是生命主體證明的謹慎,以某種方式維持的謹慎,跟他童年的被縛住在搖籃裏的立場密切的關係。生命主體處於跟欲望的關係,那僅是幻見。換句話說,他有必要讓他自己被縛住這搖籃裏,或某件其他的東西。他道道地地被掌握,被緊緊包裹住,所以能指,被夢想的無所不能的意象,會是在別的地方。

And this is also the way that we must understand the capital role of omnipotence for him, this whole story and this observation about the automobile. The automobile, this
problematic instrument of our civilisation, whose relationship everyone can clearly see on the one hand with power (the horsepower, the speed, the peak of speed), and everyone obviously talks about phallic equivalence, the equivalence of a power to help the impotent. But on the other hand everyone well knows its extremely coupling, feminine character also.

這也是這個方法,我們必須瞭解對於他而言,無所不能的這個重要的角色,這整個故事及這個關於汽車的觀察。這個汽車,我們文明的這個棘手的工具,它們的關係,我們能夠清楚地看出,一方面是跟動力的關係(汽車馬力,速度及顛峰速度)。每個人明顯都會談論陽具的等值,力量的等值,為了要幫助性無能者。但是在另一方面,每個人都清楚知道,它也具有極端結合的女性的特性。

Because it is not for nothing that an automobile is spoken of as feminine, that we give this car on occasions all sorts of little nicknames which also have the character of a partner of the opposite sex. Well this automobile on this occasion, (30) about which he makes such problematic remarks: namely, “strange how one speaks of the life of a car as if it were human” (135).

因為汽車被談論作為女性,並非毫無意義。有時我們給予這部汽車各種的小小綽號,這些綽號也擁有異性伴侶的特性。在這個場合,這部汽車,關於它,他發表如此麻煩重重的談論,換句話說,「耐人尋味的是他談論一部汽車的生命,好像談論人的生命。」

These of course are banalities, but it is very curious that this automobile, is so obviously this thing in which there is reproduced this sort of signifying ambiguity which ensures that it is both what protects him, what binds him, and envelops him,
that which in relation to him has exactly the same position as the projecting hood in the dream — it is moreover the same word which is used in the two cases — as in the dream this bizarre sexual protuberance on which he finds himself putting his finger, as on the other hand — I well underlined something that I translated badly. I should not have said “streaked with scarlet”, but “lined with scarlet”. But what does the analyst
tell us? The analyst has made no mistake here.

當然,這些都是老生常談。但是耐人尋味的是,這部汽車是如此明顯就是這個東西,這種能指點曖昧在裏面被複製的東西。這種能指的曖昧確定它既是保護他,約束他,包容他的東西。這個東西跟他的關係,確實具有相同的立場,跟夢裏投射的車蓋—而且,在這兩個個案例,還是相同的字被使用—如同在夢裏,這個古怪的性的突起,他發現他自己將他的手指放在上面。在另一方面,–我清楚地瞭解某件東西,我翻譯的並不恰當,我本來應該是「充滿猩紅條紋」,但是說出「兩邊猩紅條紋」。但是精神分析師告訴我們什麼呢?精神分析師在此沒有犯錯誤。

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Desire 94 Jacques Lacan

June 19, 2011

Desire 94

Jacques Lacan
雅克、拉康

THE SEMINAR OF JACQUES LACAN
BOOK VI
Desire and its Interpretation
欲望及其解釋 `

4.2.59 176

(24) Each one of the pieces is a signifying element. And in short in this game which is played by means of a series of answering moves founded on the nature of the signifiers, each one having its own move characterised by its position as signifier, what happens is the progressive reduction of the number of signifiers which are involved. And one could after all describe an analysis in that way: that it is a question of eliminating a sufficient number of signifiers so that there only remain in play a reduced number of signifiers so that one can sense properly where the position of the subject is within them.

每場棋戲都是一個能指點元素。總之,以能指點特性為基礎,憑藉一連串回答的動作,所扮演的這個遊戲裏,每場棋戲都有它自己的動作,由它作為能指的位置表現特徵。發生的是牽涉到的能指數目的逐漸減少。畢竟,我們能夠描述以那種方式描述精神分析:問題是要減少足夠數量的能指,在遊戲裏僅剩下少數的能指,這樣我們才能適當地感覺到,生命主體在能指裏面的位置在哪里,

4.2.59 178
Because I subsequently came back to it I believe in effect that this can take us a good way. But what is important is the following: it is that Ella Sharpe — effectively everything that I know or came to know from other sources about her work
indicates it — effectively has this conception of analysis, that there is in her interpretation of analytic theory this kind of profound highlighting of the signifying character of things.

因為我隨後會回頭談它,實際上我相信,這能夠引導我們一個好的途徑。但是重要的是底下:阿拉、夏普有效地擁有精神分析的這個觀念,(我知道及漸漸知道的一切,來自有關她的著作的其他來源,這一切都指示這個觀念)。在她對於精神分析理論的解釋,對於事情能指化的特色的這種深刻的強調。

She put a stress on metaphor in a way which is absolutely not out of harmony with the things that I am explaining to you.

她強調比喻,使用的方式跟我正在跟你們解釋的事情,並非不相和諧。

And all the time she knows how to highlight what is properly speaking this element of linguistic substitution in symptoms, which means that she brought it to bear in her analysis of literary themes which constitute an important part of her work.

她始終知道如何強調,適當來說是病徵裏語言替代的這個元素。這意味著,她將它帶進文學主題的分析裏。文學主題組成她的著作的一個重要的部分。

And all the technical rules that she gives share also in something which is quite profoundly marked by a kind of experience, of apprehension of the interplay of signifiers as such.

她給予的所有的技術的規則,也分享某件完全深刻被某種的經驗標示,對於能指本身的互相作用的理解標示。

(25) So that the thing which, in this case, one can say that she overlooks, I would say are her own intentions which are expressed in this register, on the plane of the word of which there is question in the forefront of this observation, of cornering. She brings “cornering” in here for the first time.

在這個情況,我們能夠說,她忽略的東西是她自己的意圖,我不妨說。她自己的意圖被表達在這個銘記,在文字的層次。在這個觀察的前面,有個「陷於絕境」的問題。她第一次將「陷於絕境」帶到這裏。

It is only in the sessions following the interpretation that she gave of this dream that we will see the same word appearing in the discourse of the patient, and I will tell you later in what connection.

只有在遵照這個夢,她給予的解釋的諮商晤談裏,我們將會看出相同的字出現在病人的論述裏,我後來會告訴你們有什麼關聯。

This is why, as you already know, I pointed out to you what also happened two sessions later. Namely how impossible he finds it to corner his partner also in a game, the game of tennis, to corner him in order to put in the final shot, one that the chap
would not be able to reach. What is in effect in question is the following that it is on this plane that the analyst manifests herself. And I am not at all in the process of
saying that the subject perceives this.

這就是為什麼,如你們已經知道的,我跟你們指出,兩次諮商晤談以後,也發生什麼事。換句話說,他發現連在球戲裏,要將他的對方「陷入絕境」,都很不可能。網球的球戲,為了將對方逼到絕境角落,他才能最後一擊殺球。這一殺球,這個人將無法接得住。在以下實際上受到置疑的是,在這個層次,精神分析師證明她自己。我根本並不是說,生命主體感覺到這一點。

It is of course understood that she is a good analyst. She says it in all sorts of ways: it is a case in which you will have noticed, she says to the students, that I said very little,
or that I was silent. Why, she says? Because there is absolutely nothing in this subject which does not indicate to me in all sorts of ways that his claim to want to be helped means exactly the contrary, namely that above all he wants to remain sheltered, and with his little covering, the hood of the car over him.

我們當然知道,她是一位好的精神分析師。她以各種方式說:這是一個個案,你將已經注意到,她對學生說:我說得很少,或是我沉默。她說,為什麼?因為在這個生命主體身上,絕對沒有一樣東西,不以各種方式跟我指示:他宣稱想要被幫忙,確實意味相反意思。換句話說,尤其是,他想要繼續被保護,用他的小小的蓋子,汽車車蓋蓋住他。

(26) The hood, is really a quite fundamental position. She senses that. Everything that happens in connection with the memory of the pram which is effaced, is all the same the fact that he was pinned into his bed, namely pinned down.

這個車蓋確實是一個非常基本的立場。她感覺到。跟嬰兒床的記憶有關發生的一切,被抹除。這一切仍然是這個事實:他被綁住在他的床上,也就是被縛住。

Moreover it seems that he has very specific notions about what the fact of being tied down can provoke in a child, even though there is nothing particular in his memory which permits him to evoke it, but undoubtedly this bound position is very important
for him.

而且,他似乎有一個明確的觀念,關於被縛住的這個事實,在小孩身上能夠激發什麼,即使在他的記憶裏沒有特別的東西,容許他召喚這個東西。但是無可置疑的,這個被縛住的立場,對他非常重要。

4.2.59 179
Therefore she is far from allowing this countertransference element to appear, namely something which would be too interventionist in the game. An aggressive move in this game of chess. But what I am saying, is that because she senses so well the import of this notion, this aggressive exercise of the analytic game, she does not see its exact import, namely that what is in question is something which has the closest relationship to the signifiers.

因此,她根本就不容許這個反移情的元素出現。換句話說,在遊戲裏會成為過分介入者的東西。在這個棋戲的一個攻擊的動作。但是我正在說的是,因為她對這個觀念的意義感覺如此之好,精神分析遊戲的這個攻擊性運作,她並沒有看出它確實的意義,換句話說,受到置疑的是某件跟能指有密切的關係。

Namely that if we ask where the phallus is, it is in this direction that we should search for it. In other words, if you wish, in the quadrangle of the schema of the subject, of the other, of the ego qua image of the other, and of the big Other this is what is in question: the place from where the signifier as such can appear.

換句話,假如我們詢問陽具在哪里,我們應該朝這個方向尋求它。換句話說,假如你們願意,在生命主體、小它者、自我作為小它者的形象,以及大它者的四邊形基模,這是受到置疑的地方:從那個地方,能指的本身能夠出現。

Namely that this phallus which is never where we expect it, is there all the same. It is there like the purloined letter, where one least expects it, and there where nevertheless everything designates it.

換句話說,雖然陽具永遠不是在我們期望它的地方,它始終是在那裏。它在那裏,就像是被這封偷竊的信,在我們最沒有期望它的地方。可是,每一樣東西卻指明它是在那裏。

To express it as the metaphor of chess really allows us to articulate it, I would say that the subject does not want to (27) lose his queen, and I will explain. In the dream it is not the subject who is there looking at the phallus. This is not where the phallus is.

表達它作為棋戲的比喻,真的讓我們能夠表達它。我不妨說,生命主體並不想要失去他的皇后,我將會解釋。在夢裏,並不是生命主體在那裏尋找陽具。這並不是陽具所在的地方。

雄伯譯
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Desire 92 Jacques Lacan

June 17, 2011

Desire 92

Jacques Lacan
雅克、拉康

THE SEMINAR OF JACQUES LACAN
BOOK VI
Desire and its Interpretation
欲望及其解釋 `

4.2.59 176

If you take up Mr. Fenichel, you will see that braid cutters are people who do this in function of their castration complex (Fenichel 349). But how can we say, except by weighing each case precisely, whether it is the retortion of castration, the application of castration to a subject other than themselves, or on the contrary the taming of castration, the carrying out on an other of a castration which is not a real castration, and which therefore shows itself to be not so dangerous as that; the domestication as one might say, or the lessening in value, the devaluation of castration, in the course of this exercise; all the more because when braids are cut it is always possible,
conceivable, that the aforesaid braids will grow again, namely give reassurance against castration.

假如你對芬尼楚的著作感到興趣,你會看出,剪掉辮結者這樣做的動機是他們閹割情結。但是除了確實地衡量每個個案,我們如何能夠說,是否它是閹割的報復,閹割對於除了人們他們自身之外的生命主體的應用,或是相反地,是閹割的馴服,是閹割實踐在另外一位它者身上?這種閹割因此顯示它自己不像前者那麼危險。我們不妨說,那是閹割有如家禽的被馴養,或是價值的減弱,閹割的價值的貶低,在這個運作的過程。尤其是因為是當辮結被剪掉時,那總是可能,可想像得到,以上所述的辮結,會再一次成長,換句話說,它確定會對抗閹割。

This is naturally all that the sum of analytic experience allows (21) to be developed from this subject, but which in this case only appears to us as hiding …….. But there is no doubt that there is a link here with castration.

這當然是精神分析經驗,容許從生命主體身上發展的總數。但是在這個情形,我們覺得它是在隱藏、、、但是無可置疑的,在此跟閹割有一個關聯。

But now what is in question, if we force ourselves not to go more quickly, and to sustain things at the level where we have sufficiently indicated them, namely that here castration is something which forms part as one might say, of the context of
the report, but that nothing allows us up to the present to bring into play in as precise a fashion as the analyst has done the indication of the subject postulated on this occasion in order to articulate something as being a primitive aggressive intention turned back against himself. But after all what do we know about it. Is it not much more interesting to pose, to ceaselessly renew the question: where is this phallus?

但是現在受到質疑的是,假如我們強迫自己不要進行太快,我們要維持事情在我們已經充分指明的層此。換句話說,在此閹割是某件我們不妨說是形成報導的內容的部分。但是迄今沒有一樣東西,容許我們跟分析師對於生命主體的指示一樣確實地運作。在這個場合,生命主體被假設,為了表達某件東西,作為原始的攻擊的意圖,反轉朝向他自己。但是畢竟,我們對於它知道什麼?這難道不是更加有趣嗎?讓我們提出,不斷地重問這個問題:陽具在哪里?

Where is it in effect, where must it be conceived of? What we can say, is that the analyst is going very far, is pushing things a good deal in saying to the subject it is
somewhere very far back in you, it forms part of an old rivalry with your father, it is there at the principle of all your primordial omnipotent wishes, it is there at the source of an aggression whose retortion you are undergoing in this case.

事際上,陽具在哪里,它必須在哪里被構想?我們能夠說的是,精神分析師探討得很深入,將事情追根究底地對生命主體說:陽具回到你身上的某個地方,它形成你對父親古老敵意的部分,它就在那裏,在你們所有無所不能的願望的原則的地方,它就在那裏在攻擊的來源的地方。在這個個案,你正在經歷它的報復。

Since there is nothing properly speaking which allows there to be taken from the text something which is articulated in this way.

因為適當來說,沒有一樣東西容許以這種方式表達的東西,從這個文本被取出。

Let us try for our part, after all, to ask ourselves the question a bit more daringly than we would naturally tend to. (22) We cannot it seems, propose in connection with a printed, written observation like this, something which we would demand of one of our pupils. If it was one of my pupils I would speak about it much more severely. I would say what possessed you to say something like that. In such a case I would ask the question: where is the countertransference element?

畢竟,就我們而言,讓我們設法要求自己,比我們天性的傾向稍微更大膽地,訊問自己這個問題。關於類似的印刷的文字的觀察,似乎我們無法建議某個我們會要求我們學生的問題。假如這是我的學生的問題,我會更加嚴厲地談論它。我將說,是什麼讓你著魔到會說出類似的問題。在這樣一種情況,我會詢問這個問題,反移情的因素在哪里?

Here it would seem to be rash to pose such a question about the text of an author who after all is someone to whom we have every reason to accord the greatest trust at that date, namely Ella Sharpe. I smiled at myself when I asked myself that question
because it really seemed to me a little bit exorbitant. But one is never wrong when all is said and done to be a little bit too daring in this way. It may happen that this is the way that one will find what one is looking for.

關於一位元作者的文本,提出這樣的問題似乎有點魯莽。畢竟,這位作者在當時是某個我們有充分理由給予最大信任的人,也是阿拉 夏普。當我詢問自己那個問題時,我自己不禁會心一笑。因為這個問題對於我似乎有點過分。但是當一切都說都做了,我們以這種方式稍微大膽一點,也不為過。恰巧地,這就是我們將會發現我們正在尋找的東西的方式。

And in this case I searched before I found. I mean that I had read in an almost
distracted way the first pages of this book. I mean that as always one never reads well, and nevertheless there was there something extremely fine.

在這個個案,在我找到以前,我先我搜尋。我的意思是,我曾經心煩意亂地閱讀這本書的前面幾頁。我的意思是,如同平常一樣,我們從沒有仔細閱讀,可是那裏是有某件極端好的東西。

Immediately after having spoken about the dead father, about this father whom she cannot manage to bring to life in the subject’s memory, but which she has managed to move a little bit recently: you remember how startled the subject was that his father must at one time have spoken – immediately afterwards she remarks that it is the same difficulty as regards herself, namely “He has no thoughts about me” (126). There was already there something which should have held our attention. “He feels (23) nothing about me”. He cannot believe in that. It must be said that it is disturbing.

在談論到死去的父親之後不久,談論到這個父親,她無法成功地讓他復活,在生命主體的記憶裏。但是她最近稍微成功地轉移:你記得生命主體是如何的驚嚇嗎?他的父親在某個時刻一定曾經說過,就在她談論,關於她自己,也有相同的困難。「他沒有想到我。」總是有某件事情,本來應該吸引我們的注意。「他對於我沒有什麼感覺。」他無法相信那件事情。我們必須說,那是令人困擾的。

That the subject is not aware of it as such, does not mean that there is no manifestation of it, because there is “a dim stirring of anxiety of some kind” on one
or other occasion. This is where I had badly remembered something that is expressed here. But when one reads that one thinks that it is a general dissertation of the kind that he sometimes addresses to the analyst.

生命主體並不知道這個問題本身,這並不意味著,裏面沒有證明,因為在其中某個場合,總是有「某種朦朧的焦慮的騷動」。這是我迫切記得某件在此被表達的東西。但是當我們閱讀時,我們認為那是它有時跟精神分析師所講的一般性的演講。

“I think” she says, this indeed is what is in question, “that the analysis might be compared to a long-drawn-out game of chess and that it will continue to be so until I cease to be the unconscious avenging father who is bent on cornering him,
checkmating him, after which there is no alternative to death” (127).

「我認為」,她說,這的確實受到質疑的東西,「精神分析可能會被比喻為延續很久的棋戲。它會這樣繼續下去,直到我不再是無意識的報復的父親,他專注於將他逼入困境,挫敗他。然後除了死亡別無選擇。」

This curious reference to chess on this occasion, which really is not implied by anything, is all the same what deserves on this occasion to hold our attention. I would say that at the time I read this page I effectively found it to be very nice, because I did not immediately dwell on its value in the transferential order. I mean that during the reading what that gave rise to in me was: that’s very fine.

這個場合,這個耐人尋味的提到棋戲,確實不是任何東西的暗示。在這個場合,它仍然應該值得我們注意。我不妨說,在我閱讀這一頁的時候,我有效地發現這一頁非常有趣,因為我沒有立刻從移情的層次詳述它的價值。我的意思是,在閱讀時,在我身上產生的感覺是,那很有趣。

One should compare the whole development of an analysis to a game of chess. And why? Because what is most beautiful and what stands out most in the game of chess is that it is a game which can be described as follows: there are a certain number of elements which we will characterise as signifying elements.

我們應該將精神分析的整個發展比喻為一場棋戲。為什麼?因為在這場棋戲,最美麗,最顯著的地方是,它是一場能夠被描述如下的棋戲:有某種的元素,我們將它們的特性表現為能指的元素。

雄伯譯
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Desire 92 Jacques Lacan

June 16, 2011

Desire 92

Jacques Lacan
雅克、拉康

THE SEMINAR OF JACQUES LACAN
BOOK VI
Desire and its Interpretation
欲望及其解釋 `

4.2.59 166
Seminar 11; Wednesday 4 February 1959

Let us take what comes immediately afterwards, and what is going to play its role. The problematic character of what insists in front of the subject immediately continues, and by means of a (17) question which emerges in connection with, which is going to arise from childhood memories. Why the devil did he have at another moment another compulsion than the one he had at the beginning of the session, namely the cough.

让我们探讨后来立即来临的东西,及是什么将要扮演它的角色。这个棘手的特性:坚持要在生命主体前面的东西会立即继续下去。而且憑藉着一个出现的问题,那个从童年记忆引发。为什么他有在晤谈的开始的这个咳嗽,另外一个时刻,另外一个强制力?

Namely cutting his sister’s straps. “I dislike thinking it was a compulsion; that’s why the cough annoys me. I suppose I cut up my sister’s sandals in the same way. I have only the dimmest memory of doing it. I don’t know why nor what I wanted the leather for when I had done it. I thought I wanted the strips to make something useful but I expect something quite unnecessary.” (135) To my way of thinking it was very useful, but there was no serious reason for it.

换句话说,切断他的姐姐的皮带。「我不认为那是一种强制力。那就是为什么咳嗽令我懊恼。我认为我同样切掉我姐姐的带鞋。做这件事情,我只有模糊的记忆。我不知道为什么,也不知要这个皮带做什么,当我做它的时候。我认为我要这些皮带来做某件有用的东西,但是我期待的却是某件完全不需要的东西。依照我的思维分式,那是有用的,但是没有真正的理由要这样做。」

Here again we find ourselves before a sort of flight within which still another flight is going to follow, namely the remark that he suddenly thinks of the straps that tied back the hood of the~motor car. Or “rather “that makes him think of the straps that one sees a child fastened in by in a pram.

在一次,我们在此发现我们自己处于一种逃避之前。在这个逃避之内,还有另外一个逃避将会跟随而来。换句话说,他谈论到,他突然想到这些皮带,跟汽车的车盖连绑定皮带。或是「相反的」,那让他想到这些皮带,我们看到小孩被绑在婴儿床的皮带。

And at that moment in a curious fashion, in a negative fashion, he introduces the notion of pram. He thinks that there was no pram in his family. But of course nothing could be more silly, he says himself, to say there was no pram in our house. There
must have been one because there were two children.

在那个时刻,以一种奇特的方式,以一种负面的方式,他介绍婴儿床的观念。他认为他的家里没有婴儿床。但是当人,这是再愚蠢不过的事情,他跟自己说,为了说在我们家里没有婴儿床。当时一定有一个婴儿床,因为有两个小孩。

Always the same style of something which appears under the form of something that is missing, and which dominates the whole style of the subject’s associations. The following step, directly linked to this one is what? “I suddenly remembered I
meant to send off letters admitting two members to the Club. I (18) boasted of being a better secretary than the last and yet here I am forgetting to give people admission to enter the Club.” (135-136) In other words, I did not write to them.

这总是相同风格的某件事情,以某件漏失的东西的形式出现。它支配生命主体联想的整个风格。以下的一步,直接跟这个连接在一起的是什么?我突然想起我打算送出信件准许两位成员到俱乐部。我自誇是比前一任是更好的秘书。在此我忘记去给予准许人们进入俱乐部。换句话,我没有写信给他们。

And linked on immediately, and indicated in inverted commas in Ella Sharpe’s text even though she does not make much of it, because for an English reader these lines do not even need to be put in inverted commas, the citing of a sentence which is found
in what is called the General Confession, namely one of the prayers from The Book of Common Prayer, from the book of prayers for everybody which form the foundation of the religious duties of people in the Church of England.

在阿拉、夏普的文本,当下连接及用倒转引号指示,即使她自己并没有很重视,因为对于英文的读者,这几行甚至不需要使用到倒转的引号。这个句子的引用被发现在所谓的「一般忏悔书」,也就是「通用祈祷书」,让每一位祈祷者之用。在英国的教堂,这些祈祷文是人们从事宗教仪式的基础。

I should say that my relations with The Book of Common Prayer do not date from yesterday and I will only evoke here the very beautiful object which was created twenty or twenty five years ago in the surrealist community by my friend Roland Penrose who made use of The Book of Common Prayer for the initiates of the
circle. When one opened it, on each side of the inner cover there was a mirror.

我应该说,我跟「通用祈祷书」的关系,并不是起源于昨天,我在此将只引用这个非常美丽的客体,那是二十或二十五年前,在超现实主义的社团,我的朋友罗兰、彭柔思,使用「通用祈祷书」,作为这个圈子的入会仪式。当我们打开书时,有一面镜子在封面内部的每一边。

This is very instructive, because this is the only fault that one can find with Ella Sharpe for whom undoubtedly this text was much more familiar than for us, because the text of The Book of Common Prayer is not exactly the same as the quotation that the subject gives from it. “We have left undone those things which we ought to have done” instead of “We have undone those things (19) we ought to have done” (as the subject says). It is a small thing, but afterwards there is missing a whole sentence
which is in a way the counterpart in the text of the prayer of the General Confession “and we have done those things which we ought not to have done”. (136,142)

这是很具有教育功用,因为这是我们对于阿拉、夏普唯一可挑剔的地方。无可置疑的,这个文本,我们是更加耳熟能详。因为「通用祈祷书」的文本,跟生命主体提出的引文,并没有确实相同。「我们曾经留下我们本来应该做的那些事情没有做。」(依照生命主体所说的)。这是一件微小的事情,但是后来,有一整个句子遗漏。在某方面,这个句子是「一般忏悔书」的祈祷文的文本的对应,「我们曾经做了我们本来不应该做的事情。」

The subject does not feel any need at all to confess this. For the good reason that when all is said and done it is really always a question for him of not doing things. But doing things is not his business. This indeed is what in fact is in question, because he adds that he is quite incapable of doing anything at all, for fear of being too successful, as the analyst has underlined for us.

生命主体根本就没有感觉有任何需要为这个而忏悔。理由很充分,当一切衡量之后,对于他而言,问题真正总是,没有做事情。但是做事情并不是他的职责。这确实是事实上受到置疑的地方。因为他补充说,他完全无法做任何事情,唯恐太过于成功,如同精神分析师所跟我们强调的。

And then, because it is not the least important thing, this is what I want to get to, the subject continues the sentence: “There is” no good thing in”us” “. This” is a “pure invention by the subject, because in The Book of Common Prayer there is nothing like this. There is: “And there is no health in us”. I think that the “good thing” that he put in instead is indeed what is in question. I would say that this good object is not
there, this indeed is what is in question, and it confirms for us once again that it is a question of the phallus.

然后,因为这是特别重要的事情,这是我所要让人理解的,生命主体继续这个句子:「我们身上没有美好的事情」。这是生命主体纯粹虚构,因为在「通用祈祷书」,并没有像这样的句子。有的句子是:「我们身上没有健康。」我认为他加入「美好的事情」作为代替,是受到置疑的。我要说的是,美好的东西并不在那里,的确,这是受到置疑的地方,它再一次跟我们肯定,这是阳具的问题。

It is very important for the subject to say that this good object is not there. Again we find the term: it is not there. It is never where one expects it. And it is undoubtedly a good thing which is for him something of extreme importance, but it is no less clear that what he tends to show, to demonstrate is (20) always one and the same thing, namely that it is never there. There where what? There where one could get it, make
off with it, take it. And it is indeed this which dominates the totality of the material that is in question.

这是非常重要的,生命主体应该说,这个美好的东西并不在那里。而且,我们发现这个术语:它没有在那里。它从来不在我们期待它的地方。无可置疑的,这是一件美好的事情,对他而言,这是极端重要的事情。但是这是同样清楚:他打算要显现,要证明的,总是完全是相同的一件事。也就是:它从来不是在那里。那是什么在那里?我们无法获得它的东西在那里,它偷走它,带著它逃走。的确就是这个,支配了受到置疑的材料的整体性。

That in the light of what we are going to advance here, the bringing together of the two compulsions, that of the cough and that of having cut strips of leather from his sister’s sandals, seems less surprising – because it is really the most common type
of analytic interpretation; the fact of cutting the strips of leather which hold together his sister’s sandals has a relationship that we will be satisfied here, like everybody
else, to approximate in general to the theme of castration.

从我们将要在此前进的观点,两个强迫冲动的会合,咳嗽的强迫冲动,及从他姐姐的带鞋切断皮带的强迫冲动,似乎就不那么令人惊奇。因为这确实是精神分析诠释的最普遍的形态,维繫他姐姐的皮带的切断,有一层关系,我们将在此感到满意的,就像每个其它的人一样,一般来说,是接近阉割的主题。

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Desire 91 Jacques Lacan

June 16, 2011

Desire 91

Jacques Lacan
雅克、拉康

THE SEMINAR OF JACQUES LACAN
BOOK VI
Desire and its Interpretation
欲望及其解釋 `

4.2.59 166
Seminar 11; Wednesday 4 February 1959

Yes, always the same conjuring away without our knowing what it is that is conjured away. And undoubtedly it is above all the subject himself who is conjured away. But the dream points out to us, and allows us to specify that in any case if we seek to
specify what is localised in the dream as being what is at stake in this conjuring away, it is certainly the phallus, the phallus that is in question: “To get my penis” (133).

是對。那總是相同的魔術召喚,而不知道那是什麼被召喚。無可置疑的,那是生命主體本人被召喚。但是夢跟我們指出,並且容許我們指明,無論如何,假如我們設法指明在夢裏什麼被找出,作為岌岌可危的東西,在這個召喚當中,那確實就是這個陽具,受到置疑的陽具:「獲得我的陰莖」。

And we are I would say so habituated, so hardened to this by analytic routine, that we scarcely stop at this datum of the dream. Nevertheless the choice by the subject of “to get” to designate what the woman is trying to do here – it is a verb that is used in a very polyvalent way. It is always in the sense of obtaining, of gaining, of capturing, of seizing, of joining to one’s self. It is a question of something that is broadly speaking obtained in the general sense. Naturally we understand this with the note and the echo of femina curem et benim (ou penim) devorem, but it is not so simple.

我不妨說,對於精神分析的例行公事的這個召喚,我們是如此的因循,如此麻木,以致面對夢的資訊,我們幾乎不會因此卻步。可是,「獲得」的生命主體指明女人想要在此所做的事情是什麼的選擇,這是一個動詞,以多重抗體的方式被使用。它總是具有「獲得」「得到」「捕獲」「捉住」「加入」一個人的「自我」。廣義地說,某件東西被獲的。當然,我們瞭解這個「femina curem et benim (ou penim) devorem」的注釋與回聲,但是並不那麼簡單。

Because after all what is being questioned in this case is something which when all is said and done is far from belonging (14) to this register. And also the question, whether in effect it is a matter in any form at all, real or imaginary, of obtaining the penis, the first question to be asked is namely: this penis where is it? Because it seems to be self-evident that it is there. Namely that on the pretext that what has been said, that the subject in the account of the dream said that she was manoeuvring “to get my penis”, it seems to be believed that because of this it is there somewhere in the
dream. But literally, if one looks at the text carefully, there is absolutely nothing to indicate it.

因為畢竟在這個情況所被置疑的是某件,當一切被衡量之後,根本就不屬於這個銘記的東西。而且這個問題,是否事實上它是以任何形式獲得陰莖的一件事情,無論是真實或是想像,第一個應該被問的問題也就是:這個陰莖,它在哪里?因為這似乎是自明的,它就在那裏。換句話說,根據這個藉口:曾經說過的內容,生命主體在描述夢時說,她是在操控「為了獲得我的陰莖」,大家似乎相信,因為這樣,陰莖就夢的在那裏的某個地方。但是實質上,假如我們仔細看待這個文本,絕對沒有東西指示它。

It is not enough that the partner’s imputation is given there for us to deduce that the subject’s penis is there, is sufficient in a way to satisfy us on the subject of this
question: where is it? It is perhaps completely elsewhere than at the place where this need that we have to complete things in a scene where the subject is supposed to evade …. It is not so simple. And from the moment that we pose this question we
clearly see in effect that it is here that the whole question is posed, and that it is also from there that we can grasp what is the singular discordance, the strangeness that is presented by the enigmatic sign that is proposed to us in the dream.

光是憑病人的名聲被給予我們來推論,生命主體的陰莖就在那裏,是不足夠的。在某方面,對於這個問題:「它在哪里」的生命主體,滿足我們是夠。它或許在完全別的地方,而不是在我們擁有這個需要的地方,為了完成事情,在生命主體應該逃避的地方。問題不那麼簡單。從我們提出這個問題的時刻,事實上我們清楚地看出:就是在這裏,整個問題被提出。也是從那裏,我們能夠理解這個奇特的不協調是什麼,在夢中跟我們提出的這個謎團的訊息呈現的陌生感。

Because it is certain that there is a relationship between what is happening and a masturbation. What does that mean, what does that underline for us in this
case? It is worthwhile picking it up in passing. Because even though it is not elucidated, it is very instructive. I (15) mean even though it is not articulated by the analyst in her remarks.

因為確實地,在正在發生的事情與手淫之間有一層關係。那是什麼意思,在這個情形,那跟我們強調什麼?偶爾獲知這個關係是值得的。因為即使它沒有被闡明,它還是具有啟示性。我的意思是,即使它沒有被她談話中的精神分析師表達。

Namely that the masturbation of the other, and the masturbation of the subject are the same thing, that one can even go pretty far, and say that everything that is in the grasp of the other by the subject himself which resembles a masturbation, effectively supposes a secret narcissistic identification which is less that of body to body than of the body of the other to the penis.

換句話說,大它者的手淫,及生命主體的手淫是相同的事情。我們甚至更進一步說,每一樣生命主體本身在大它者掌握的東西,都類似手淫,有效地假定一個秘密的自戀的認同。這個認同與其說是身體對身體的認同,不如說是大它者的身體跟陰莖的認同。

That a whole part of the activities of caressing – and this becomes all the more evident
because it takes on a character of a more detached, a more autonomous, a more insistent pleasure, bordering even on something which is called more or less correctly on this occasion a certain sadism – is something which brings into play the phallus to the degree that as I have already shown you it is already profiled imaginarily in the beyond of the natural partner.

那是愛撫活動的整個部分,這會變得更加的明顯,因為它形成一種更加疏離,更加自主,更加持續的快樂的一個特性,甚至鄰近某件在這個場合,相當合適被稱為某種虐待狂的東西。這是某件東西運作陽具到這個程度,我已經跟你們顯示,在自然伴侶的超越那邊,想像地被描繪輪廓。

That the phallus is involved as signifier in the relationship of the subject to the other, means that it appears there as something which can be sought in this beyond of the
embrace of the other with which there begins, there takes hold every kind of typical form more or less accentuated in the sense of perversion.

在生命主體跟大它者的關係,陽具被牽涉作為能指,意味著,它出現在那裏,作為某件能夠被尋找,在大它者的擁抱的超越這邊。以大它者的擁抱,每一種典型的形式,從變態的意義相當被強調,它在那裏開始,在那裏具有影響力。

In fact, what we see here, is that precisely this masturbation of the other subject is completely different from this taking of the phallus in the embrace of the other which would allow us to make strictly equivalent the masturbation of the other and the
masturbation of the subject himself, that this gesture whose meaning I showed you, which is almost a gesture of verifying (16) that what is there is undoubtedly something that is very important for the subject, it is something that has the closest
relationship with the phallus, but it is something also which demonstrates that the phallus is not there, that the “to get my penis” that is in question for the partner is something which slips away, which escapes, not simply through the subject’s
will, but because some structural accident which really is what is in question, what gives its style to everything that comes back in the sequence of the association, namely also that this woman whom he tells us about who behaves herself so remarkably in the fact that she impersonates men perfectly, that this sort of unbelievable trickster whom he remembers years afterwards, and who offers him with an incredible glibness something which remarkably is again one thing for another, to make a covering for something with a covering which is made for something else,
namely the cloth that is meant to make a hood for a car, and to make what?

事實上,我們在此看到的,確實是,另一個生命主體的手淫,完全不同於在大它者擁抱中的陽具的接納。後者將會使我們能夠將大它者的手淫,嚴格地相等於是生命主體自身的手淫。我跟你們顯示意義的這個姿態,這個姿態幾乎就是驗證的姿態,無可置疑地,在那裏的東西,對於生命主體是某件非常重要的東西。那是跟陽具的最親密的關係的東西,但是它也是某件證明陽具不在那裏的東西。對於伴侶,受到置疑的這個「獲得我的陰莖」,是某件溜走的東西。它逃走,不僅是透過生命主體的意志,而且是因為某件結構性的意外,這個意外是真正受到置疑的地方。什麼給予它的風格,給在聯想的系列回來的每一樣東西。也就是說,他告訴我們的這個女人,她如此引人注意地行為,事實上,她完美地模仿男人。這種令人難於相信的魔術師,他過好幾年以後還記得。這個魔術師能言善道地提供給他某件顯然是以某件東西代替另外一件東西,替某件東西,作為一個掩飾。這個某件東西,具有一個掩飾,是替某件其他的東西製造的。換句話說,被用來當汽車車蓋的布,是為了製造什麼?

To allow him to put his golf clubs in it. This sort of tricky gentleman, this is what will come back again.

這個布是為了讓他能夠將高爾夫球棒放在裏面。這種耍把戲的紳士,這就是將會再一次回來的東西。

Everything has always this character, whatever element is in question, that it is never quite what presents itself that is in question. It is never with the real thing that we are dealing. Things present themselves always in a problematic form.

每一樣東西總是擁有這個特性,不管是什麼因素受到置疑。呈現自己的東西卻從來沒有受到置疑。我們正在處理的從來就不是真實的東西。東西呈現它們自身,總是以令人棘手的形態。

雄伯譯
32hsiung@pchome.com.tw
https://springhero.wordpress.com

Desire 89 Jacques Lacan

June 11, 2011

Desire 89

Jacques Lacan
雅克、拉康

THE SEMINAR OF JACQUES LACAN
BOOK VI
Desire and its Interpretation
欲望及其解釋 `

4.2.59 166
Seminar 11; Wednesday 4 February 1959

Aphanisis means disappearance, in so far as he understands it in that way. And what he means by that we will see further on.

「欲望消失」意味著消失,就他從那種方式的瞭解。他的意思,我們將更進一步看出。

But for the moment I am going to make a quite different use of it; what is really an impressionistic use for what is really there all the time throughout the material of the dream, its surrounds, the behaviour of the subject, everything that we have already tried to articulate in connection with what is presented, with what is proposed to Ella Sharpe.

但是目前,我將要對它有一種相當不同的用法。對於夢的材料始終存在的地方,是讓人有著印象主義的用途,它的周圍,生命主體的行為,每一樣我們已經設法表達,關於所被呈現的東西,對於阿拉、夏普建議的東西。

This very subject who, before presenting himself to her in a fashion which she so finely describes, with this sort of profound absence which of itself gives her the feeling that there is no remark of the subject, nor any of his gestures (7) which is not entirely thought out, and that nothing corresponds to anything connected with feeling.

這位生命主體,在呈現他自己給她之前,以她如此細緻描述的方式,帶著這種的欠缺。這個欠缺的本身給予她這種感覺:生命主體的談話,及他的任何姿態,沒有一樣不是仔細考慮過。沒有一樣對應跟感覺有關的東西。

This subject who is so cautious, who moreover does not announce himself, who
appears, but who once he appears is more elusive than if he were not there; this subject who himself has put to us in the preliminaries of what he brought forward about his dream, this question which he posed in connection with his little cough.
And this little cough is given in order to do what? To make something which must be there at the other side of the door disappear. We do not know what. He says it himself: in the case of the analyst, what is there to make disappear?

生命主體是如此的小心,而且,他並沒有宣佈他自己。他出現,但是一旦他出現,他更加的難以理解,比起假如他不在那裏。這個生命主體,他自己本身以他提出的關於夢的初步,跟我們提出這個問題,他提出有關他小小咳嗽的問題。這個小咳嗽被給予,為了要做什麼?為了要使某件必須在門店另一邊的東西消失。我們不知道是什麼。他自己說它,在精神分析師的個案,什麼東西在那裏,要讓它消失?

He evokes in this connection the warning given in other circumstances, in another context, that it is a question of them separating, of disuniting, because the situation might be embarrassing if he entered. And so on.

關於這一點,他召喚被給予的警告,在其他的環境裏,在另外一個內容。這個問題是他們分開,他們脫離,因為這個情境可能令人尷尬,假如他進入。等等。

In the dream we are in the presence of three characters, because it must not be forgotten that his wife is there. Once the subject has said it he does not speak about it any more. But what exactly happens with the sexual partner, the one in fact whom he evades. Is it all that sure that he is evading her?

在夢中,我們處在三個人物的面前,因為我們一定不要忘記,他的妻子在那裏。一旦生命主體說了這件事,他就不再說了。但是確實發生的是這個性的伴侶,事實上,他逃避的這個伴侶。我們真的確定他正在逃避她嗎?

What follows in what he says proves that he is far from being completely absent; and he put his finger, he tells us in this sort of protruding, inside-out vagina, this sort of prolapsed vagina on which I laid stress.

在她的話裏,跟隨而來的證明,他根本就沒有完全缺席。他放他的手指,他告訴我們,以這種的突出,從裏面翻轉的陰戶,我強調的這種脫出的陰戶。

Here again questions are posed and we are going to pose them. Where is what is at stake, where is the important thing in this scene? That which in so (8) far as one can pose this question in connection with a dream – and we can only pose it in so far as the whole Freudian theory obliges us to pose it – what will be produced immediately
afterwards in the associations of the dream, is something which involves this friend, mediated by a memory which came to him concerning the hood that constitutes the feminine sexual organ of someone who on a golf course offered him something in which his clubs could be put, and whom he found to be a really funny person.

在此再一次,問題被提出,我們將要提出它們。岌岌可危的東西在哪里?在這個場景,重要的事情在哪里?當我們提出關於夢的這個問題,我們只能提出它,因為整個的佛洛伊德的理論強迫我們提出它,隨後所必需被產生的,在這個夢的聯想,是某件牽涉到這個朋友,由他想到的這個記憶仲裁,關於這個頭巾,組成某個人的女性的性器官。在高爾夫球場,這個人提供給他某件東西,讓他的球棒能夠放置,他發現這個人是非常有趣的人。

He speaks about him with a kind of amused pleasure. And one can clearly see what is happening around this real character. He is really the sort of person who makes you ask where he came out of.

他談論到他,帶著一種愉悅的快樂。我們能夠清楚地看出,環繞這個真實的人物,正在發生什麼事。他真的就是這種人,他要你問他從何處來。

This is the way he speaks about him. With that face, and that glibness what could he have been. Maybe a butcher, he says. God knows why he says a butcher. But the style and the general atmosphere, the ambiance of impersonation in connection with this character – immediately afterwards he is going to start imitating him – shows that here it is a question of ….‘

這就是他談論到他的方式。以那個臉孔,那種能言善道,他本來會是什麼?也許是一位屠夫,他說。天曉得,為什麼他說是屠夫。但是這個風格,這個一般的氣氛,這個模仿的環境,關於這個人物。隨後馬上他就要開始模仿他,顯示這是一個問題、、、

This moreover is the way that the notion of imitation is introduced, and the association with his friend who impersonates men so well, who is so talented, and who exploits that talent by broadcasting. And in this connection the first idea that comes to the subject is that he is talking too much about her, that he seems to be boasting by speaking about a relationship with somebody so remarkable, to be “swanking”. I checked the (9) English word that he uses: it is quite a new word, that can almost be considered to be slang, and that I have tried to translate here by la ramener. He uses it to say: I feel guilty to be swanking like that.

而且,這就是模仿的觀念被介紹的這個方式。他的朋友模仿他維妙維肖的聯想,他說如此有天分,他發揮他的天分作為廣播。關於這一點,生命主體想到的最早的觀念,是他正在談論有關她。他似乎自誇地談論到跟某個傑出的人的一個關係,如此的「炫耀」。我查核他使用的這個英文單字。這是一個完全新的單字,幾乎無法被認為是俚語。我曾經設法在此翻譯為「再回來」。我感覺罪惡感像這樣炫耀

In a word he disappears, he makes himself very small, he does not want to take too much space on this occasion.

總之,他消失,他讓他自己變得渺小。他並不想要在這個場合佔太多空間。

In short, what forces itself on us the whole time, what recurs as a theme, as a leitmotif in all the discourse, the remarks of the subject, is something for which the term aphanisis appears to be here much closer to “to make disappear” than “to
disappear”. It is something that is a perpetual game in which we sense that in different forms something – let us call this if you wish the object of interest – is never there.

總之,從頭到尾,強迫出現在我們身上,重複出現作為一個主題,作為所有者個論述的主題,生命主體的這個談話,是某件「欲望消失」這個術語出現在這裏,更加靠近「使消失」,而不是「消失」。這是某件永恆的遊戲,在這個遊戲裏,我們感覺到,以不同的形式,某件東西永遠不在那裏,讓我們稱乎這個,假如你願望有趣的這個東西。

The last time I insisted on this. It is never where it is expected, it slips from one point to another in a sort of conjuring trick. I am going to insist on it again, and you are
going to see where this will take us, what is the essential, the characteristic at every level of the confrontation before which the analyst finds herself.

上一次我堅持這一點。它永遠不在它被期望的地方,它從某一點溜滑到另外一點,以某種魔術的把戲。我將要再一次堅持它。你們將會看出,這會引導我們到哪里,什麼是這個基本,這個特性,在每個面對的層次,精神分析師發現自己所面對的層次。

The subject cannot put anything forward without immediately, in some way, subtilising what is essential in it as one might say.

每次生命主體提出任何東西,他馬上就以某種方式將裏面重要的東西稀釋,我們不妨這樣說。

雄伯譯
32hsiung@pchome.com.tw
https://springhero.wordpress.com

Desire 88 Jacques Lacan

June 11, 2011

Desire 88

Jacques Lacan
雅克、拉康

THE SEMINAR OF JACQUES LACAN
BOOK VI
Desire and its Interpretation
欲望及其解釋 `

4.2.59 166
Seminar 11; Wednesday 4 February 1959

But the next leap that I spoke about is that what is in question is again much less the phallus of the partner, of the partner in this case imagined in the dream, than the phallus of the subject. This we know; we admit the masturbatory nature of the
dream, matched by many other things in all that appears afterwards in the statements of the subject. But this phallus of the subject, we are already led to consider it as being this instrument of destruction, of aggression, of an extremely primitive type, as it emerges from what could be called imagery.

但是我談論到的下一個跳躍是,受到質疑的與其說是伴侶的陽具,在夢中被想像的這個個案是伴侶的陽具,不如說是生命主體的陽具。雖然我們知道這個,我們承認夢的手淫的特性,跟後來出現在生命主體的陳述的許多其他的事情相配。但是生命主體的這個陽具,我們已經被引導去認為它是毀滅的這個工具,侵犯的工具,一種極端原始種類的工具,當它從所謂的意象出現。

And it is in this sense that the thinking of the analyst, Ella Sharpe in this case, is already oriented. And even though she is far from communicating all her interpretation to the subject, the point on which she is immediately going to intervene is in this sense that she tells him, it is after having pointed out to him the elements that she calls omnipotent – according to her interpretation what appears according to her in the dream is: secondly masturbation, thirdly this masturbation is omnipotent in the sense that it is dealing with this boring and biting organ which is the subject’s own phallus. (146)

從這個意義上,精神分析師阿拉、夏普的思想,在這個情況,已經被定位。即使她根本就沒有跟生命主體,溝通她所有的解釋。她立即將要介入的這一點,在這個意義上,說她告訴他。在她跟他指出她稱為無所不能的這些元素。依照她的解釋,照她在夢中出現的東西是:其次,是手淫,第三十這個手淫水無所不能,因為它正在處理這個無聊而辛辣的器官。那就是生命主體自己的陽具。

It must be said that there is here a real intrusion, a real theoretical extrapolation on the part of the analyst, because in fact nothing, either in the dream or in the associations, gives any kind of basis for bringing immediately into the (4) interpretation this notion the subject has that the phallus here intervenes as an organ of aggression, and that what might be dreaded would be in a way the return, the retortion of the aggression that is implied on the part of the subject.

我們必須說,在此有一個真正的闖入,一個理論的推斷,在精神分析師這一方面。因為事實上,要就是在夢裏,要不就是在聯想中,沒有一樣東西給予任何種類的基礎,將生命主體擁有的觀念立刻帶入解釋裏面:在此陽具介入作為一種侵犯的器官。讓人感到害怕的,將是某種方式的這個回轉,侵犯到這個報復,被暗示在生命主體的這一邊。

One cannot help underlining here that it is hard to see at what moment the subject passes from these intrusions to the analysis of what she had effectively before her eyes and which she senses with such detail and finesse. It is clear that it is a
question of theory. It is enough to read this formula to perceive that after all nothing justifies it except something that the analyst does not tell us. But again she has
sufficiently informed us, and with enough care, about the antecedents of the dream, about the patient’s case in its broad details, for us to say that there is undoubtedly here something which constitutes a leap.

我們忍不住地強調,我們很難看出,在什麼時刻生命主體從這闖入通過,到在她面前她曾經有效地強調的精神分析,以及她如此詳細及細膩感覺到的東西。顯而易見的,這是一個理論的問題。我們光是閱讀這個公式,我們就能感覺到,畢竟,沒有一樣東西證明它有理由,除了某件精神分析師沒有告訴我們的東西。但是再一次,她充分地告訴我們:假如足夠細心,關於這個夢的前事,關於病人更加詳細的個案,我們能夠說,無可置疑,會有某件東西組成一個跳躍。

That this might have appeared necessary is indeed after all something that we will willingly concede to her, but it also appears necessary to us, it is on this point that we pose the question and that we are going to try to take up this analysis again, not in a way to substitute for the imaginary equivalents, for the interpretations in the sense that it is understood properly speaking, something which is a given and should be
understood like that …….

這個跳躍可能是需要的,確實是某件我們願意對她承認的東西,但是這對我們而言,似乎也是需要。就在這一點,我們提出這個問題。我們將要設法再一次從事這個精神分析,不是要代替這個想像的相等物,因為以這個意義的解釋,它被人瞭解。適當地說,某件事情被給予,而且應該像這樣被瞭解、、、

It is not a question of knowing at one or other moment what each element of the dream means on the whole. On the whole one can only say that these elements are more than correctly judged.

問題不是要在某個其他時刻知道,夢的每個因素就整體來說,意味著什麼。大體上,我們只能說,這些因素更加正確地被判斷。

(5) They are based on a tradition of analytic experience at the time Ella Sharpe is working. And on the other hand they are certainly perceived with great discernment and with great finesse.

它們的基礎是阿拉、夏普正在工作的當時的精神分析經驗的傳統。在另一方面,它們確實更加分辨,更加細膩地被感覺到。

That is not the question. It is to see whether the problem cannot be clarified by being formulated, articulated in a fashion which better links the interpretation with this thing on which I am trying to put the accent for you here, namely the intersubjective topology, which in different forms is always the one which I am trying here to construct before you, to reinstate in so far as it is the very one of our experience: that of the subject, of the small other, of the big Other, in so far as their places should always, at the moment of every phenomenon in analysis, be marked by us if we wish to avoid this sort of tangle, this knot which has been really entwined like a thread which no one can unknot and which forms, as one might say, the daily stuff of our analytic explanations.

那並不是問題。它是要看出,是否問題無法用說明來澄清,用一種方式來表達。這種方式比較能連接這個解釋,跟我正在設法在此跟你們強調的這件事。換句話說,這個互為主體性的拓樸圖形。以不同的形式,這個拓樸圖形是我正在這裏在你們面前主導,使復原的東西。因為它是我們經驗的一部分:生命主體,較小的它者,大它者的東西。因為它們的位置應該總是被我們標示出來,在精神分析的每個現象的時刻,假如我們希望避免這種的糾纏,這個曾經被糾纏的結,就像一條沒有人能解開的線索,我們不妨說,這條線索形成我們精神分析解釋的日常材料。

We have already gone through this dream under many forms and we can all the same begin to articulate something simple, direct, something which is even not at all absent from the observation or which can be extracted from this reading that we have carried
out. I would say at the stage of what precedes, what the subject brings, and of the dream itself, there is a word which with everything that we have here in terms of a vocabulary in common seems to be the one which comes first, and it cannot be
ruled out that at that time it may have come to Ella Sharpe’s mind.

我們已經經歷這個夢的許多的形式。我們仍然能夠開始表達某件簡單,直接的東西,某件甚至根本就不是觀察欠缺的東西。這個東西能夠從我們已經實踐的這個閱讀裏抽取出來。我不妨說,在先前的這個階段,在生命主體帶來的東西的這個階段關於夢的本身,在此我們每件東西都有一個字,以共同的字彙來說,它似乎是一個首先出現的字,我們無法排除的是,在當時,阿拉、夏普心理想到的就是這個字。

It is not at all a question of bringing into play a notion which was not within her range? we are in the English milieu which is (6) dominated at that time by discussions such as those being developed for example between people like Jones and Joan Riviere whom we already brought up here in connection with her article: “On womanliness as a masquerade”. I spoke to you about it in connection with the discussion concerning the phallic woman (or phase) and the phallic function in feminine sexuality.‘

問題根本不是要運作一個並不在她理解範圍之內觀念。我們是在英文的環境裏,在當時,這個環境由一些正在發展的討論所支配,例如,在諸如鐘斯及瑞比睿這些人之間的討論。我們接受教育時,就接觸她的文章:「論女性化,作為一種偽裝」。我跟你們談論這篇文章,因為它牽涉到討論有關具有陽具的女人,及陽具在女性性愛的功用。

There is a word that he gives importance to at a particular moment, which is the moment which is really necessary for Jones to enter into the understanding of what is indeed the most difficult point to understand, not simply to bring into play, in
analysis, namely the castration complex. The word that Jones uses is the word aphanisis, which he introduced in an interesting fashion into the analytic vocabulary, and which we must not at all consider as being absent from the English
milieu, because it makes a great deal of it.

有一個字,他在一個特別時刻很重視。這就是鐘斯真的需要開始瞭解,確實是最困難瞭解的一點。不僅是要在精神分析裏運作,換句話說,就是閹割情結。鐘斯使用的字就是「性欲望消失」。他以有趣的方式介紹這個字詞進入精神分析的詞彙。我們絲毫不要認為它是英文環境欠缺的字詞,因為它在那裏很受重視。

雄伯譯
32hsiung@pchome.com.tw
https://springhero.wordpress.com

Desire 86 Jacques Lacan

June 6, 2011

Desire 86

Jacques Lacan
雅克、拉康

THE SEMINAR OF JACQUES LACAN
BOOK VI
Desire and its Interpretation
欲望及其解釋 `

28.1.59 149
Seminar 10; Wednesday 28 January 1959

And you will see that these interpretations are in this regard extremely active, even brutal, suggesting that the root of the question is the aggressive character of his own penis. You will see that it is his penis qua aggressive organ, qua an organ which brings into play the dangerous and deleterious character of the water that it emits, namely the urination which you have seen evoked in this case, and to which we will have occasion to come back, since the analyst obtains an effect which we need not be surprised at in that an adult subject, and one who is rather old, wet his bed the following night. But let us leave this to one side.

你們將看出,關於這方面的這些解析是極端活躍的,甚至是殘酷,建議說:問題的根源是他自己陰莖的攻擊性特性。你們將會看出,他的陰莖作為攻擊性器官,會運作它發出的水分的危險與靈巧的特性。換句話說,在這個狀況,你曾經看見尿尿被召喚。關於這一點,我們有機會回來談。因為精神分析師獲得一種我們不需要驚訝的影響,因為一位成人的生命主體,相當老的生命主體,在第二天晚上尿了他的床。但是讓我們將這一點擱置一邊。

What I mean is the following: I believe that this dream, if I may anticipate a little what I believe I am going to be able to (30) demonstrate for you by continuing this painful and slow work of line by line analysis of what is presented to us …. Where
is the question posed in what can be called the fundamental phantasy of the subject in so far as it is presentified? The subject imagines something, we do not know what, concerning his analyst – I will tell you what the analyst herself thinks about the point reached in the transference. This transference is at that moment a transference of a clearly imaginary type. The analyst is focussed, centred as something which is essentially, with respect to the subject, in the relationship of an other ego.

我的意思如下:我相信,這個夢,假如容許我稍微預期我相信我將能夠跟你們證明。我繼續這個令人痛苦而緩慢的逐步的分析提供給予我們的東西。當它被具體表現出來,所謂生命主體的基本幻見到這個問題的位置在哪里?生命主體想像某件東西,我們不知道是什麼?關於他的精神分析師—我將告訴你們,這位精神分析師本人關於移情所獲得的這一點,有什麼看法。精神分析師的焦點專注於基本上,是跟一個它者的自我的關係的東西。

The whole rigid, measured, attitude of defence, as the analyst very well senses it, in the presence of Ella Sharpe, is something which indicates a very tight specular relationship with the analyst. And contrary to what Ella Sharpe says, it is very far
from being an indication that there is no transference. It is a certain type of transference from a dual imaginary source.

如同精神分析師清楚感覺到,這整個嚴苛,慎重的防衛態度,在阿拉、夏普的面前。那是某件指示著一種跟精神分析師,非常緊密的魅影的關係。跟阿拉、夏普所說的相反,它根本不是一種指示:移情不存在。它是某種的移情,從雙重的想像的來源。

This analyst, in so far as she is the image of him, is in the process of doing what? This imposes itself already. It is quite clear that what the subject warns her against by his little cough, is that she is dreaming of masturbating. This is what she is thought to be in the process of doing. But how do we know it? We do not know it immediately, and this is very important. How could we know it: it is to the degree that in the dream the matter is then quite clear because it is precisely what the subject is saying: namely that there is someone masturbating.

當精神分析師是病人的意象時,她正在做什麼的過程?這件事已經賦加在自己的本身。顯而易見的,生命主體用他的小咳嗽,警告她的是,她正在夢想手淫。這就是她被認為正在做的過程。我們如何能夠知道它?我們並沒有立刻知道,這是很重要的。我們如何能夠知道它?在夢中這件事因此非常清楚,因為這確實是生命主體正在說的話,換句話說,有某個人正在手淫。

The analyst recognises quite correctly that it is a question of (31) the subject masturbating, that it is he who is dreaming.

精神分析師很正確地體認出來,這個問題是生命主體正在手淫。他正在作夢。

But that the dream is the manifested intention in the subject of masturbating her – adding that this is an intransitive verb – is enough to put us on the track of the following: that the signifying phantasy that is in question is that of the close link
between a male and female element taken along the theme of a sort of enveloping. I mean that the subject is not simply captured, contained in the other. In so far as he masturbates her, he masturbates himself, but also he does not masturbate.

但是在跟她手淫的生命主體身上,夢是被證明的意圖。(補充一句,手淫是不及物動詞)。這就足夠讓我們追蹤底下:這個受到置疑的能指的幻見,是一個男性與女性的因素的密切連接的幻見,沿著某種涵蓋的主題。我的意思是,生命主體不僅被捕獲,被包容在大它者裏面。當他正在替她手淫,他替她自己手淫,而且他沒有手淫。

I mean that the fundamental image that is in question, which is presentified there by the dream, is of a sort of sheath, a glove. They are moreover in fact the same words. Sheath (gaine) is the same word as vagina (vaqin)

我的意思是,這個受到置疑的基本的意象,由夢具體表現出來,是一種保險套,一種手套。而且,它們事實上是相同的字。「保險套」跟「陰戶」是同一字。

Here are two linguistic encounters which are not without signification. There would be a lot to say from the linguistic point of view about the sheath, the glove, the scabbard (fourreau), because I think there is here a whole chain of images
which it is extremely important to locate, because they are much more constant you will see, and present, not just in this particular case but in many other cases.

在此時兩個語言的遭遇,這種遭遇不是沒有意義。從語言學的觀點,關於這個保險套,手套,劍鞘,有很多可以談論。因為我認為有一整個的意像鎖鏈,讓我們找出位置是很重要的。因為它們更加穩定,你們將會看出,它們不僅出現在這個特別的個案,而且在許多其他的個案。

What is in question is that the imaginary, signifying person is something in which the subject sees in a way, enveloped, captured, every sort of possibility of his sexual manifestation.

受到置疑的是,這個想像的能指的人,是某件生命主體以某種方式看到,他的性的證明的各種可能性被涵蓋,被補獲。

It is with respect to this central image that he signifies his desire and that his desire is in a way stuck.

關於這個中央的意象,他指明他的欲望,而他的欲望在某方面是被卡住。

I am going to try to show it to you because I must do a little (32) more to justify the following notion: in the sequence of associations there is going to appear an idea which crossed the subject’s mind, the analyst tells us, during the recent associations.

我將要設法跟你們顯示,因為我必須稍微做一點,為了證明以下的觀念:在聯想到系列,將會出現生命主體心裏掠過的一個念頭,精神分析師告訴我們,在最近的聯想當中。

The subject in the course of his duties must go to a place where the king and queen are to be present. He is haunted by the idea of having a breakdown in the middle of the road, and by this of blocking the passage of the royal motor car.

在執行責任的過程,生命主體必須到國王與皇后應該出席的地方。他自己心頭縈繞著這個念頭,他會在路途中體力衰竭,因此而阻礙了皇家車輛的通過。

The analyst sees here once more the manifestations of the omnipotence dreaded by the subject for himself, and even goes so far as to see in it – we will see this in detail the next time – the fact that the subject had the opportunity, during some primitive scenes of intervening in this fashion, of stopping something, the parents, during this primitive scene.

精神分析師在此再一次看出無所不能的證明,那是生命主體為自己感到害怕的。他甚至在裏面看出,下一次,我們會更詳細看待。生命主體擁有這個機會,在以這種方式介入的原初的場景,阻擋父母親的某件事情,在這個原初的場景。

What on the contrary seems to me to be very striking, is precisely the function of the car to which we will return. The subject is in a car, and far from separating anything by this stopping – he no doubt stops the others; we know well that he stops everything because this is what is in question; that is why he is in analysis; everything stops, he stops the others, the royal, parental couple on this occasion in a car and well and
truly in a single car which envelops them like the hood of his car, which he evoked by his associations, reproducing the character of the covering cave.
相反的,我覺得非常耐人尋味的,確實是我們回頭要談的汽車的功用。生命主體在汽車裏,這樣的停頓根本沒有分開任何事情。他無可置疑是阻擋其他的人,我們知道得很清楚,他阻擋一切,因為這是受到置疑的地方。那就是為什麼他接受精神分析。每一件事情停止,他阻擋其他的人,這個場合就是皇家的父母的夫妻,在汽車裏。確確實實在一部汽車裏。這部汽車就像他的汽車的車蓋覆蓋他。他以他的聯想召喚這部汽車,複製覆蓋的山洞的特性。

雄伯譯
32hsiung@pchome.com.tw
https://springhero.wordpress.com