拉岡講座 205

The Rat of the Maze

迷宮之鼠

To change the subject, I will say that what is important in what has been revealed by
psychoanalytic discourse—and one is surprised not to see it thread everywhere—is
that knowledge, which structures the being who speaks on the basis of a specific
cohabitation, is closely related to love. All love is based on a certain relationship
between two unconscious knowledges.

主體若是要轉變，我要說的是，精神分析論述所揭露的重要訊息，大家會很驚
訝，因為線索無所不在，而我們竟然未覺察。就是那個知識跟愛有密切關聯，因
為作為知識架構的主體，是根據明確的共同相處言說。所有的愛都是建立在兩個
無意識知識之間的基礎。

If I have enunciated that the subject supposed to know is what motivates transference,
that is but a particular, specific application of what we find in our experience. I’ll ask
you to look at the text of what I enunciated here, in the middle of this year, regarding
the choice of love. I spoke, ultimately, of recognition, recognition—via signs that are
always punctuated enigmatically—of the way in which being affected qua subject of
unconscious knowledge.

假如我曾明白地說，主體應該知道就是移情的動機，那只是特別而明確地應用
一下我們在精神分析經驗的發現。我要求諸位參考一下，今年我在這裡演說過的
有關愛的選擇的文本。最後，我會提到認同，認同主體藉由總是謎團般若隱若現
的符號，如何影響作為無意識知識的主體。

There’s no such thing as a sexual relationship because one’s jouissance of the other
taken as a body is always inadequate—perverse, on the one hand, insofaras the Other
is reduced to object a, and crazy and enigmatic, on the other, I would say. Isn’t it on
the basis of the confrontation with this impasse, with this impossibility by which a
real is defined, that love is put to the test?

性的關係並不存在，因為我們的大它者的歡喜藉由身體表現，總是力有不逮。從
某一方面來，是變態，因為大它者被化簡成為小客體；在另一方面，我不妨說，
是瘋狂而神秘。愛之所以備受考驗，難道不就是因為它本質上會遭遇到這樣的僵
局，遭遇到真實界難於定義的困局？

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Regarding one’s partner, love can only actualize what, in a sort of poetic flight, in
order to make myself understood, I called courage—courage with respect to this fatal
destiny. But is it courage that at stake or pathways of recognition? That recognition is
nothing other than the way in which the relationship said to be sexual—that has now
become a subject-to-subject relationship, the subject being but the effect of
unconscious knowledge—stops not being written.

關於我們的伴侶，愛只能以某種詩意的逃離，我不妨明白說，實現我所謂的勇
氣，明知愛註定不會有好結局的勇氣。但是陷入危機的是勇氣？還是認同的曲徑？
這個認同道道地地就是所謂性關係的模式，現在已經成為主體跟主體的關係，
主體的存在僅僅是無意識知識的影響，認同是防止自己被遺漏。

“ To stop not being written” is not a formulation proffered haphazardly. I associated it

with contingency, whereas I delighted in (characterizing) the necessary as that which
“ doesn’t stop being written,” for the necessary is not the real. Let us note in passing
that the displacement of this negation raises for us the question of the nature of
negation when it takes the place of a non-existence.

「為了防止自己被遺漏」這句表述可不是隨意提出。我將它跟偶然性聯想在一起，
雖然我很樂意將必要性定義為「不阻礙自己被記憶」，因為必要性並非是真實界。
讓我順便提醒一下，這個否定的代替會替我們帶來否定的特性是什麼的問題，
因為它代替了一個非存在。

I have also defined the sexual relationship as that which “ doesn’t stop not being
written.” There is an impossibility therein. It is also that nothing can speak it—there is
no existence of the sexual relationship in the act of speaking. But what does mean to
negate it? Is it in any way legitimate to substitute for the proven apprehension of the
non-existence? That too is a question I shall merely raise here. Does the word “
interdiction” mean any more, is it any more permitted? That cannot be immediately
determined either.

我也曾經將性關係定義為「不阻礙自己被記憶」。在此有個無法突破的僵局。也是
因為這個表述要如何言說，在言說的行為上，性關係並不存在？但是否定它是
什麼意思？非存在的空無是約定俗成的理解，我們這樣的代替能自圓其說嗎？
那也是一個我在此僅僅要提出的問題。
「禁止」這個字眼有任何其它意義，其它可
允許的意義嗎？那個問題也無法馬上決定。

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I incarnated contingency in the expression “ stops not being written.” For here there is
nothing but encounter, the encounter in the partner of symptoms and affects, of
everything that marks in each of us the trace of his exile—not as subject but as
speaking—his exile from the sexual relationship.

我用「防止自己被遺漏」這個表述，具體表現偶然性。因為在此只有邂逅，跟伴侶
的病徵及情意邂逅，跟我們每個人放逐的痕跡的每個跡象邂逅，因為我們從性
關係中被放逐，不是作為主體，而是作為言說。

Isn’t that tantamount to saying that it is owing only to the affect that results from this
gap that something is encountered, which can vary infinitely as to level of knowledge,
but which momentarily gives the illusion that the sexual relationship stops not being
written? –an illusion that something is not only articulated but inscribed, inscribed in
each of our destinies, by which, for a while—a time during which things are
suspended—what would constitute the sexual relationship finds its trace and its
mirage-like path in the being who speaks. The displacement of the negation from the
“ stops not being written “ to the “ doesn’t stop being written,” in other words, from
contingency to necessity—there lies the point of suspension to which all love is
attached.

這難道不是等於是說，我們的邂逅是由於主體跟言說的差距所造成的情意？這
個差距因為每人知識的水平而各有無窮變化，但是又瞬間產生幻覺，以為性關
係可防止自己被遺漏。幻想在我們每個人的宿命中，某件事情冥冥中道出而且鐫
刻，而在某段時間，事情會被懸置。組成性關係的內涵會在言說的主體，找到它
的痕跡及其海市蜃樓般的曲徑。從「防止自己被遺漏」到「不阻礙自己被記憶」的否
定的代替，換言之，從偶然性到必然性，所有連接到愛的懸置點就在此。

All love, subsisting only on the basis of the “ stops not being written,” tends to make
the negation shift to the ‘ doesn’t stop being written,’ doesn’t stop, won’t stop.

所有的愛，存在的基礎只是「阻止自己不被遺漏」，都傾向於使否定轉移到「不阻
礙被記憶」，不停止，將不會停止。

Such is the substitute that—by the path of existence, not of the sexual relationship, but
of the unconscious, which differs therefrom—constitutes the destiny as well as the
drama of love.

組成宿命跟愛的戲劇的代替就是這樣：在此差別的不是性關係，而是無意識存

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在的曲徑。

Given the time, which is that at which I normally desire to take leave of you, I won’t
take things any further here—I will simply indicate that what I have said of hatred is
not related to the level at which the hold of unconscious knowledge is articulated.

由於時間關係，我的講座正式將告一段落，我在此不再多說。我僅僅表明，我曾
經說過的恨，跟無意圖的知識所表達的內涵並無關係。

The subject can’t desire not to know too much about the nature of the eminently
contingent encounter with the other. Thus he shifts his focus from the other to the
being that is caught up therein.

主體對於跟另一主體，顯而易見的偶然的邂逅，究竟是怎樣一個性質，他渴望
知道越多越好。因此，他將他的焦點從另一主體轉移到被糾纏其間的存在主體。

The relation of being to being is not the relation of harmony that was prepared for us
throughout the ages, though we don’t really know why, by a whole tradition in which
Aristotle, who saw therein only supreme jouisssance, converges with Christianity, for
which it is beatitude. That gets us bogged down in a mirage-like apprehension. For it
is love that approaches being as such in the encounter.

雖然我們並不確實知道原因，存在主體彼此之間的關係，並不是自古以來我們
被整個傳統安排好的和諧的關係。在這一點，亞力斯多徳跟基督教不謀而合，前
者僅是認為這個關係是崇高的歡喜，後者認為是幸福美滿。這使我們耽溺於海市
蜃樓般的理解，因為愛就是在邂逅中如此接近存在主體。

Isn’t it in love’s approach to being that something emerges that makes being into what
is only sustained by the fact of missing each other ? I spoke of rats earlier—that was
what was at stake. It’s no accident people chose rats. It’s because one can easily make
a unit of it—the rat can be “ eradicated.” I already saw that a time when I had a
concierge, when I lived in the rue de la Pompe—the concierge never missed a rat. His
hatred for rats was equal to the rat’s being.

難道不就在愛接近存在主體時，某件事情出現，使存在主體成為彼此思念時所
維持的狀態？我早先提到老鼠，那就是危機所在。人們選擇老鼠走迷宮並不意外
的，因為老鼠很容易構成一個單位，老鼠能夠被「消滅」。我已經看出那一點，因
為我曾經有位門房，當我居住在龐貝公寓時。那位門房看到老鼠就撲滅。他對於

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老鼠的痛恨相當於老鼠的存在。

Doesn’t the extreme of love, true love, reside in the approach to being? And true love
—analytic experience assuredly didn’t make this discovery, born witness to by the
eternal modulation of themes on love—true love gives way to hatred.

這種愛的極端，真正的愛，不就是在於接近存在本身？真正的愛是由愛的主題
的永恆模式來見證，真正的愛會被恨代替。這確實不是精神分析的經驗憑空杜撰。

There—I’m leaving you.

Shall I say, “ See you next year?” You’ll notice that I’ve never ever said that to you.
For a very simple reason—which is that I’ve never known, for the last twenty years, if
I would continue the next year. That is part and parcel of my destiny as object a.

我今天講到這裡。
我要說「明年再見」嗎？你們注意到，我從來沒有這樣對你們說過。理由很簡單，
過去二十年來，我從無法知道是否我第二年還能繼續。這是我作為小客體的命運
的部份跟整體。

After ten years, my podium was taken away from me. It turns out, for reasons wherein
destiny played a part, as did my inclination to please certain people, that I continued
for ten more ( encore ) years. I have thus closed the twenty-year cycle. Will I continue
next year? Why not stop the encore now?

過了十年，我的講座被取消。原因是命運的播弄，正如同我能夠再繼續十年，那
也是我的講演受到某些人的鍾愛，命運使然。我因此結束這二十年的循環。明年
我將再繼續嗎？現在就停止這個再來有何不可？

What is truly admirable is that no one ever doubted that I would continue. The fact
that I am making this remark nevertheless raises the question. It could, after all,
happen that to the encore I add—“ That’s enough.”

真正令人欣慰的，沒有人會懷疑我會繼續下去。我現在做這樣的表示引發這個問
題。畢竟，這是可能發生的，我會對再來說聲：「夠了罷！」

Well, I’ll leave it for you to place bets on. There are many who believe they know me
and who think that I find herein an infinite satisfaction. Next to the amount of work it
involves, I must say that seems pretty minimal to me. So place your bets.

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我就讓你們猜猜看。有很多人相信他們了解我，他們相信我在這裡得到無限的滿
足。跟我所花的心血比較起來，我必須說，那對我而言是微不足道。所以你們就
猜猜看。

And what will the result be? Will it mean that those who have guessed correctly love
me? Well—that is precisely the meaning of what I just enunciated for you today—to
know what your partner will do is not a proof of love.

結果將會如何？是不是猜對的人就是愛我？那確實就是我今天所表達的意思：
了解你的伴侶會做些什麼並不是愛的證明。

雄伯譯
32hsiung@pchome.com.tw