Logic of Phantasy 66

Jacques Lacan
雅克 拉康

Lacan Seminar 14:

The Logic of Fantasy 16
幻见的逻辑
Seminar 16: Wednesday, April 12, 1967

Perhaps we can now pose its question as relevant, if we can make it homologous to these facts.

或许我们能够提出潜在性的问题，认为是有关联的，假如我们能够使它能够跟这些事实相对应。

In truth, we are ready for it, since we have noted as well as practised this structure, from encountering it

in our psychoanalytic experience, and because our remarks - if we introduce them from a point of view,

that is moreover trivial (I am pushing open doors here) about the order of sciences - our remarks are not

without aiming at results such that it is indeed necessary, after all, for this order - I am saying: the order

of sciences - to accommodate itself to them.

事实上，我们已经準备好，因为我们曾经注意，並且实行这个结构。我们在我们的精神分析经验遭遇到这

个潜在性，因为我们的谈话还是期许会有一些结果，我是说，科学的秩序调适自己，接纳潜在性存在的可

能，这是非常需要的。因为假如我们从某一个观点介绍它们，关於科学的秩序，那是琐碎不堪（容我大开

天窗说亮话）。

The structure I have taught, ever since I have been teaching - not since I have been writing, since I have

been teaching - the structure is that the subject is an act of language (fait de langage), is something to

do with language (fait du langage).

我所教导的是结构，因为我一直是在教学，而不是在写作。这个结构是一个语言的行动，是某件跟语言有

关的东西。

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The subject thus designated is what the function of the word is generally attributed to.

因此而被指定的主体，就是文字的功用一般被归属於的地方。

It is distinguished for having introduced a style of being which is its own energy (I mean in the

Aristotelian sense of the term energy). This style is the act in which he keeps quiet (il se tait). Tacere is

not silere,,and nevertheless they overlap at an obscure frontier.

文字的显著在於它介绍一种生命实存的风格，而生命的实存也是它自己的生命力。（我指的是，亚里斯多

德使用「生命力」这个术语的意义）。这个风格就是这个他保持静默的「行动」。
「静默」並不等於「沉默」，可

是，它们在一个模糊的边境是互相重叠的。

To write, as has been done, that there is no point in searching in my Ecrits for any allusion to silence, is

stupidity. When I wrote the formula of the drive - on the top right of the graph - as S barred diamond of

capital D (the demand): it is when the demand keeps quiet that the drive begins.

有人曾经写过，在我的「精神分析论文集」寻找有关「沉默」的暗示，是没有意义的。这种写法真是愚不可及
当我写到欲望驱力的公式时，在图表的右上方，作为被禁制的生命主体，到达大写字母D代表生命的「需

求」，然後再回转到被禁制生命主体。就是当生命的需求保持沉默时，欲望驱力才开始。

But if I did not speak at all about silence, it is because precisely sileo is not taceo. The act of keeping

quiet does not liberate the subject from language. Even if the essence of the subject, culminates in this

act - if he brandishes the shadow of his liberty - if this keeping quiet remains heavy with an enigma,

which made heavy, for (4) such a long time, the presence of the animal world, we no longer have any

trace of it except in phobia. But let us remember that for a long time the gods were put there.

假如我根本没有谈论到沉默，那确实是因为「沉默」並不等於是「静默」。保持沉默並没於使生命主体从语言

中被解放出来。即使生命主体的本质，在沉默这个行动中达到颠峰，即使主体炫耀他自由的陰影，即使这

个「保存沉默」始终承担人生之谜的重负，长久以来，人生之谜使人作为一个动物性的存在，成为一种重

担，我们却除了恐惧害怕外，不再有任何它们的痕迹。但是让我们不要忘记，长久以来，我们相信神会帮

我们驱除恐惧害怕。

The eternal silence of anything whatsoever, now only half scares us because of the appearance that

science presents to common consciousness of positing itself as a knowledge which refuses to depend

on language, without for all that this so-called consciousness being struck by this correlation: that it

refuses at the same time to depend on the subject.

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任何东西的永恒沉默，现在我们並不那麽恐惧，因为科学跟我们揭发共同意识的出现，这个共同意识呈现

自己，作为一种拒绝依靠语言的知识。这个所谓的意识並没有被这个关联所影响。这个知识同时拒绝依靠

生命主体。

What really happens, is not that science does without the subject, but that it clears it out of language, I

mean expels it. The fact is that it creates its formulae from a language that is emptied of the subject. It

starts from ''prohibition on this subject-effect of language. This has only one result, which is to prove that

the subject is only an effect of language but it is an empty effect. Henceforth, the void circumscribes it,

namely, makes it appear as a pure structure of language. This is the sense of the discovery of the

unconscious.

实际所发生的，並不是科学可以免除不用生命主体，而是将生命主体从语言里清理出来，我的意思是，驱

除出来。事实是，科学根据生命主体被清空掉的语言，創造它的公式。科学的出发点是「禁止这个生命主体

影响到语言，以求客观」。这只会产生一个结果，那就是证明，生命主体仅是语言的一种影响，但是一种

空洞的影响。因此，这个空洞画定了它范围，换句话说，空洞使这个影响，看起来像一个语言的纯净结构。

这就是发现无意识的意义。

The unconscious is a moment where there speaks, at the place of the subject, pure language; a

sentence about which there is always question of knowing who has said it.

无意识是纯净语言在生命主体的位置，说话的时刻。这个句子总是会产生，倒底是谁在说它的问题

The unconscious, its status, that one can well say to be scientific, since it originates because of science,

the fact is that the subject ... the fact is that it is the subject which, rejected from the symbolic, reappears

in the real, making present there what is now done in the history of science - I mean accomplished -

presentifying there its only support, language itself. This is the sense of the appearance, in science, of

the new linguistics.

无意识，它的地位，我们很可以说是很科学的，因为它起源於科学的揭发。事实是，生命主体，事实是，

生命主体从符号界被驱赶出来，重新在真实界出现，使科学的历史目前的成就得以出现。我的意思，科学

的成就具体表现了它唯一的支撑，就是语言本身。就科学而言，这就是新的语言学出现的意义。

What does language itself speak about, when it is thus unmoored from the subject, but because of that,

representing it in its structural radicalised void? This we know in general: it speaks. It speaks about sex,

with a word - in that I am going to tackle the sexual act to question it - in that the sexual act represents

silence, namely - you are going to see how necessary it is - with a tenacious, obstinate word to force

this silence and for good reasons.

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当语言因此脱离生命主体，然后在它的结构的极端化的空洞中，再现生命主体，语言本身在说些什麽？我

们一般所知道的是：语言在说话。语言谈论到性。使用一个字，因为我将要克服性的行动，为了要置疑它，

因为性的行动代表沉默。换句话说，你们将会看出，这个多麽需要，用一个顽强而固执的字，来逼迫这个

沉默，而且还振振有理。

I will take the time all the same ... I will take the time to dissipate here in a fashion that I do not believe is

pointless, the first prejudice to present itself. It is not new, of course! But to illuminate it in a novel way is

always important.

我仍然好整以暇、、、我将好整以暇地驱散这第一个出现的偏见，我这样做我不相信是没有意义。当然，也

不是我首开先例！但是阐明它的方式要匠心独具，总是很重要的。

The first prejudice to present itself in the psychologising context - the difference is constituted there with

reference to the statement, the only true one, that we have given about the unconscious - could be

formulated from the fall, in our statement, of an index essential to the structure..Does this unconscious

speak in the same of sex, as I said?

第一个偏见出现在心理学推论出来的文本。这个意识的文本，跟无意识陈述的指称，会有所差異。我们给

予无意识的陈述，是真实界的陈述。只有当意识的符号界的结构的指标瓦解时，这个真实界的陈述才能够

被阐明。如我所说的，这个无意识谈到的性，跟意识谈到的性，会是相同的吗？

Here, frivolous minds - and God knows they abound - swallow this "about" (du. The unconscious speaks

sex: it bells, it rails, it coos, it mews, It belongs to the order of all those vocal noises of the word. It is a

"sexual aspiration". Such is the sense, in effect, that is pre-supposed, in the best cases, by the use that

is made of the term life-instinct in psychoanalytic rumination.

在此，轻佻的人（天晓得，这样的人还真不少），轻易就接受这个「意识跟无意识的翻转」（无意识谈论

到性，为了让人知晓它的存在，性会摇铃般通知，会喋喋不休地抱怨，会鸽子般咕咕叫，会猫一般咪咪叫，

性属於的层次，就是这个字会发出声音，让人知晓）。实际上，性的意义昭然若揭，在精神分析的思维里，

我们时常用「生命的本能」这个术语，来预设它存在的状况。

Every erroneous use of discourse about the subject has the effect of reducing this discourse itself to the

level of what it phantasies in place of the subject. This psychoanalytic discourse of which I speak is itself

a rattle. It rattles by summoning up the figure of an Eros that is supposed to be a unitive power and

again having a universal impact. To take as the same essence what holds together the totality of the

cells of an organism and - as having same essence - the force that is supposed to push the individual

thus composed to copulate with another, belongs properly to the domain of delusion, at a time when

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meiosis, I think, is sufficiently distinguished from mitosis, at least under a microscope! ... I mean as

regards everything that is presupposed by the anatomical phases of the metabolism that they represent.

对於生命主体的真理论述，每一次所犯的错误，都会影响到将这个真理论述的本身，淪落成为以幻见的内

涵，来代替生命主体。我所提到的精神分析学的真理论述，本身也是一种幻见的侃侃而谈。它以召唤「性爱

之神」侃侃而谈，因为性爱之神被认为具有统筹一切的力量，而且影响力无所不在。它的本质，被充当是

跟统筹一个有机体的细胞的整体性相同，充当是具有相同的本质。性爱之神被认为就是推动具有这种本质

的个人，互相交媾的力量。适当地说，它是属於幻觉的领域。我认为，有机体的细胞的减数分裂，跟细胞

的有丝分裂，截然不同，至少在显微镜的观照之下，一目暸然！我的意思是，关於它们所代表的新陈代谢，

在解剖的部分，所预先假设的一切内涵。

雄伯译
springherohsiung@gmail.com

32hsiung@pchome.com.tw