Logic of Phantasy 67

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

The idea of Eros as a soul with goals contrary to those of Thanatos and working through sex, is a

discourse of a "mitinette au printemps" as it was put by the late lamented Julien Benda, someone who

has been quite forgotten in our day but after all who represented, for a while, this sort of swash-buckling

style which results from an intelligencia that has become useless

「性爱之神」作为一个灵魂，拥有的目标，跟「死亡之神」的目标，大相迳庭。透过性爱来运作，是一种「春光

外泄」的真理论述，如同令人哀悼的已经过世的朱丽、边达所说。她在我们的时代已经被完全淡忘，但是，

有一段时间，她畢竟代表这种虚张声势的风格，现在已经百无一用的知识份子所卖弄的风格。

If something was required to put those who are going astray back on the axis of the unconscious

structured like a language, would not the facts furnished by these objects, that were never yet

appreciated in the way that we were able to do it, be sufficient: namely, the phallus, the different partial

objects?

假如我们需要某件东西，才能将那些迷失的人，引导回到「结构像语言」的无意识的轴心，装饰这些事实的，

难道不就是这些客体？这些客体还没有得到我们能够给予它的赏识，足够的赏识，换句话说，阳具不就是

这些各色各样的部分客体？

We will return to what results from their inmixing into our thinking, on the turn taken by the fumes of one

or other vague contemporary philosophy, more or less qualified as existentialism. For us, these objects

testify that the unconscious does not speak sexuality, any more than it sings it, but that by producing

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these objects it finds itself - precisely what I said - speaking about it. Since it is by being in a relation of

metaphor and metonymy to sexuality that these objects are established.

我们将回头谈论，这些客体混进我们的思想之后，造成的结果是什麽？有某一种流派不明的当代哲学，美

其名为实存主义，侃侃而谈这些客体跟生命实存的关系。就我们而言，这些客体证实，无意识並没有以性

爱的方式言说，正如没有歌颂性爱的高贵。而是当无意识产生这些客体时，它发现它自己「正在言谈性爱」，

这确实是我的说法。这些客体之所以被建立，是憑藉着跟性爱有比喻跟换喻的关系。

However strong, however simple these truths may be, they must generate a very great aversion. Since

it is by avoiding their remaining at the centre, that they can no longer be anything more than the pivot of

any articulation of the subject, that there is engendered this sort of droll freedom to which I alluded more

than once in these last sentences and which characterises lack of seriousness.

无论这些真理是多麽强烈，多麽单纯，它们一定会产生一个非常强烈的翻转。由于它避免保持在核心，它

不再能够成为生命主体的表达的轴心，因此产生了这种滑稽好笑的自由，我在这些前述的句子，不仅一次

提到这种自由，它的特色就是缺乏莊重。

What can be said about what the unconscious says about the sexual act?

关於无意识所表达的这个性的行动，我们能够说些什麽呢？

I might say, if I wanted to imitate here Barbey d'Aurevilly: "What is" - one day he imagined saying one of

these demoniacal priests that he excelled in simulating - "what is the secret of the church?" The secret

of the church, as you know, which is well (6) designed to terrify old women in the provinces, "is that

there is no purgatory".

我不妨说，假如我想要模仿小说家欧瑞比利的说法：「什麽是秘密？」有一天，他想像他所擅长摸仿的这些

恶魔般的僧侣的说法：「教堂的秘密是什麽？」你们知道，教堂的秘密就是精密地设计，要恐吓辖区的老妇

人，「死后没有滌罪所」。

So then I will amuse myself by telling you what will perhaps have a certain effect on you. And, after all, it

is not for nothing that I am punctuating what I am going to say about this stage. The secret of

psychoanalysis, the great secret of psychoanalysis, is that there is no sexual act.

所以我幸災乐祸地告诉你们，什麽事情对你们有某种的影响。畢竟，我一直在强调关于这个阶段，我的看

法，並不是白费力气。精神分析学的秘密，精神分析学的最大秘密就是：性的行动並不存在。

This could be sustained and illustrated by reminding you of what I called act, namely, this reduplication

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of a motor effect as simple as "I am walking". This ensures simply that by just being said, with a certain

accent, it is repeated, and, from this reduplication, takes on the signifying function that makes it able to

be inserted into a certain chain in order to inscribe the subject in it.

为了要支持及说明这个观点，我提醒你们，我所称为的「行动」，换句话说，像「我正在走路」这样简单的

「动力效应」的复制。这仅仅确定，这句话，光是被人说出来，用某种的强调。它会一再地被重复。然后，从

复制中，它形成这个意符的功用。这个功用使它能够被插入某个意符的锁链里，以便将生命主体铭记在里

面。

Is there, in the sexual act, this something in which - in the same form - the subject might inscribe itself

as sexed, establishing in the same act its union to the subject of the sex that is described as opposite?

在性的行动中，有没有这件东西，让生命主体以同样的形式，铭记自己当着是具有性的能力，以相同的行

动，建立它跟这个被铭记为異性的主体结合？

It is quite clear that everything in analytic experience speaks against this. There is nothing born of this

act, which does not testify that there can only be established a discourse in which this third counts, as I

earlier sufficiently announced by the presence f the phallus and the partial objects, and whose function

must now be articulated, in such a way that it demonstrates to us what role this function plays in this act.

A function that is always sliding, a function of substitution, which is equivalent almost to a sort of juggling

and which, never allows us in any case to posit in the act - I mean in the sexual act - the man and the

woman opposed in some eternal essence.

显而易见的，精神分析经验里的一切，都持反对的意见。性的行动产生的东西，没有一样不在证实，只有

一种真理的论述能够成立。在里面，这个第三者非常重要，如我早先以阳具及其部分客体的存在，充分宣

佈的，它的功用现在必须被表达，这样它才能跟我们证明，这个功用在这个性的行动中，扮演怎样的角色、

这是一个总是溜滑不定的功用，一个替代的功用，几乎相等于某种的杂耍特技。它从来不容许我们在行动

中将它提出，我指的是性的行动，男人与女人在某种永恒的本质中，相持不下。

And nevertheless ... I would efface what I said about the "great secret" as being that there is no sexual

act, precisely by the fact, that it is not a great secret! That it is obvious, that the unconscious ceaselessly

cries it at the top o its voice and that this indeed is why psychoanalysts say: "Let us close its mouth

when it says that, because if we repeat it along with it, people will no longer seek us out!" What is the

point if there is no sexual act?

可是，我要修正我对於「最大的秘密」的说法，性的行动並不存在，确实是因为那已经是一个公开的秘密！

显而易见的，无意识不断地高声呐喊出来，这确实就是为什麽，精神分析师会说：「当无意识那样说时，

我们让它闭嘴。假如我们跟随无意识重复呐喊，人们将不再来寻找我们！」假如性的行动並不存在，那将会

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是什麽意义？

So then, the accent is put on the fact that there is sexuality (de la sexualite).

所以，重点就在於这个事实：性关系是存在。

In effect, it is indeed because there is sexuality that there is no sexual act! But the unconscious,

perhaps, means that one lacks it! In any case, it really seems to be so!

事实上，确实是因为有性关系，性的行动才不存在！或许，无意识意味着，我们缺乏性的行动！无论如何，

性的行动看起来是不存在。

Only for this to have its impact, it must be accentuated from the first that the unconscious says it.

You remember the anecdote about the parish priest who preaches, huh? He preached against sin. What

did he say? He was against it ... (laughter). Well then, the unconscious which, for its part, also preaches

in its way about the subject of the sexual act, well then, it is not for it!

为了让这个事实产生它的影响，我们从一开头就必须强调：「无意识说出这个事实」。你们还记得那个教区

神父的轶事吗？他佈道信徒不要犯原罪。他怎麽说？他反对原罪、、、（笑声）。无意识就本身而言，也是始

终在宣导作为性的行动的生命主体，可是它並没有赞同它！

It is from there, first of all, that one must begin to conceive of what is involved when it is a question of

the

unconscious. The difference between the unconscious and the (7) parish priest deserves all the same to

be picked out at this level. The fact is that the parish priest says that sin is sin, instead of, perhaps, the

unconscious which for its part makes a sin of sexuality. There is a little difference.

就是从那里，首先，我们必须开始构想，当谈到无意识的问题时，它会牵涉到什麽？无意识跟教区神父的

差别，在这个层次，仍然值得我们细加探讨。事实上，教区神父说的是，原罪就是原罪，而不是无意识。就

无意识本身而言，它构成性的原罪。这两种说法稍有差異。

On this point, the question is going to be of knowing how the following is proposed to us: that the subject

has to measure himself against the difficulty of being a sexed subject.

关於这一点，问题是要知道，我们怎麽会被建议以下的说法：生命主体必须以作为一个具有性能力的主体，

会遭遇到的困难，来评量自己。

This is why I introduced into my last logistical remarks, this reference whose aim I think I sufficiently

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indicated. To establish the status of the little o-object, the one called the golden number, in so far as it

gives properly in an easily handled form its status to what is in question, namely, the incommensurable.

这就是为什麽我介绍我前面的逻辑的谈话。这个指称的目标，我认为我已经标明得很充分。为了建立这个小

客体的地位，这个所谓的「黄金数目」，它以一个容易处理的方式，适当地赋予它的地位，给受到质疑的地

方，也就是说，那个无法用同一标準计算的地方。

雄伯译

springherohsiung@gmail.com