Logic of Phantasy 72

Jacques Lacan
雅克 拉康

Lacan Seminar 14:

The Logic of Fantasy 17
幻见的逻辑
Seminar 17: Wednesday, April 19, 1967

I brought you a certain number of statements the last time. I formulated ones such as, for example,

"there is no sexual act". I believe that the news of this has gone all over town (laughter). But anyway, I

did not give it as an absolute truth. I said that this is what was properly speaking articulated in the

discourse of the unconscious.

上一次我带给你们某些的陈述。我阐明那些陈述，例如「性的行动並不存在」。我相信，这样的新闻己经传遍

全市（笑声）。无论如何，我並没有把它当着是一个绝对的真理。我说，恰当地说，这是无意识的真理论述

所表达的。

That said, I framed this formula and some others into a sort of reminder, that I must say was rather

dense, of what gives it its sense and also its premises. This lecture was a sort of stage marked by

assembly points, which will perhaps serve as a written introduction to something, then, that I am

pursuing, that I want to pursue today, I would say in a form that is perhaps more accessible, in any case

conceived of as an easier path, a first way of disentangling the articulations into which I am going to

advance, which are still those that I presentified to you on the last two or three of my lectures. Namely,

this triple articulation between the small o, given that this is a number, properly speaking the golden

number) and a second value One.

也就是说，我架构这个公式及其它的公式，成为某种的警语。我必须说，这个警语相当简洁地表达它的意

义跟它的承诺。这个演讲是一种由聚会点显示的舞台。它也许可以充当一种文字的导引，对於我正在探讨，

及今天想要探讨的内容。我要以一种更加让人可以接近的方式，构想一个更加容易的途径，当着明白地表

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达我所要提出的东西。那就是在我前两三次的演讲，我具体呈现给你们的。换句话说，在这个小客体及第二

个价值的「一」之间，有三层的表达。（考虑到小客体是一个数目，恰当地说，是这个黄金数）。

Naturally, I could, once again, re-articulate them in a fashion that I could describe as apodictic, show

their

necessity. I will proceed differently, thinking rather to begin by exemplifying the use that I am going to

make of them, even if it entails taking things up again subsequently in the necessity way, which I am

therefore going to put to one side. I am going to do it in a mode that one could call eristic.

当然，我能够再一次重新表达它们，以我能够描述为论证的方式，表现它们的必然性。我将会以不同方式

前进，设法以举例说明我所要的用途，即使随后还是必须重新处理它们，因此我先将它们搁置一边。我将

以议论的方式来从事它们。

This, then, thinking of those who do not know what is at stake. What is at stake is psychoanalysis. It is

not

necessary to know what is involved in psychoanalysis to draw profit from my discourse. But you must

still have spent a certain time dealing with this discourse. I must suppose that this is not the case for

everyone, especially among those who are not psychoanalysts.

那些不知道居安思危的人，他们的思想就是这样。岌岌可危的是精神分析学。为了从我的論述中获得利益，

未必要是对精神分析学耳熟能详的人。但是你们依旧必须要花费一些时间，才能搞清楚我在说些什麽。我必

须认为，並不是每个人的情况都一样，特别是那些並非是精神分析师专业的人。

If I am concerned in this way about those who are to be introduced to what I called my (2) discourse, it

is, of course, not without thinking about psychoanalysts. But it is also the fact that up to a certain point, it

is necessary for me to address myself to those whom I have first of all defined, and whom I found myself

one day pinpointing as being "the number". It is necessary for me to address myself to them in order

that we discourse should return, in a way, from a point of reflection to the ears of psychoanalysts.

假如我以这种方式关怀那些对我谓的真理論述感到興趣的人，当然，我並不是没有想到精是分析学。这也

是事实，直到某个时刻，我演讲的对象始终是某些特定的人士，有一天，我发现自己将他们定义为「少数

人」。我必须先跟他们演讲，这样我才有机会反省，我要如何跟精神分析师演讲。

It is in effect striking - and internal to what is at stake - that the psychoanalyst does not enter all that

easily into this discourse, precisely in the measure that this discourse involves his practice. And that it is

demonstrable – the continuation even of my discourse, of my discourse today, will put the point on why it

is conceivable - that the psychoanalyst finds in his very status, I mean in what establishes him as

psychoanalyst, this something which creates a resistance very specially to the point that I introduced,

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inaugurated, in my last discourse.

事实上，耐人寻味的是，岌岌可危的内在本质。精神分析师並没有轻而易举地进入我的这个論述，儘个这

个論述确实牵涉到他的行业规范。这是可以证明的（即使是我的论述的延续，即使是我今天的轮述，都会

强调为什麽我们可以想像得到），精神分析师会在他自己的现状发现到，某件引起抗拒的东西，特别是我

在上一次的論述，我介绍及开展的东西。

To say the word: the introduction of jouissance-value poses a question, at the very root of a discourse,

of any discourse, which can be entitled a truth-discourse. At least in as much - understand me - as this

discourse may enter into competition with the discourse of the unconscious, f this discourse of the

unconscious is indeed, as I told you the last time, really articulated by this jouissance-value.

说说这个字：「欢爽价值」的介绍形成一个问题，在一个論述，或任何論述的根源处，它能够被标示为一个

真理的論述。请了解我，至少，这个「欢爽价值」的論述，可能会跟无意识的論述，競争谁才是真理。如同我

上一次告诉你们的，这个无意识的真理論述，确实是以这个「欢爽价值」来表达。

It is very curious to see how the psychoanalyst always has to retouch a little this competitive discourse.

It is precisely where its eventual statement is true, that he always finds something to correct in it. And it

is enough to have a little experience to know that this contestation is always strictly correlative - when

one can measure it – to this sort of gluttony which is linked in a way to the psychoanalytic institution,

that constituted by the idea of having oneself recognised on the plane of knowledge.

耐人寻味的是要明白，精神分析师总是必须稍微重新接触到这个競争的真理論述。确实就在它最后的陈述

是真实的地方，他总是会找到某件可以改正的事情。这就足够让我们稍微知道，这种争論总是互相关联的。

我们能够测量到，在某方面，它跟精神分析学的机构对于知识多多益善的风气不无关系。这就构成我们要

使自己在知识的层面，受人肯定。

Jouissance-value, I said, is at the source of the economy of the unconscious.

我要说的是，欢爽价值，处於无意识的经济动力的根源。

The unconscious, I said again - underlining the article du - speaks of sex (du sexe). Not speaks sex

(parle sexe) but speaks of sex.

我再说一遍。无意识谈论到性，它强调这个「性」的词。不是光谈论而己，它要性扮演行动。

What the unconscious designates for us are the paths of a knowledge. To follow them, one must not

want to know before having taken them.

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无意识跟我们指明的是一种知识的诸条途径。为了遵循这些途径，我们必然要先探索它们，才能够知道。

The unconscious speaks of sex. Can one say that it says sex? In other words, does it say the truth? To

say that it speaks it is something which leaves in suspense what it says. One can speak in order to say

nothing, as often happens. This is not the case with the unconscious.

无意识谈论性。我们能够说，它仅是嘴巴说说而己吗？换句话说，它说出性的真理吗？说无意识要说出性，

等於是悬疑它的光说不练。通常的状况是，我们说出事情，为了避免什麽都没有说。可是，无意识不是这种

情况。

One can say things without speaking. This is not the case for the unconscious either. It is even the relief

unnoticed of course - like many other features, which depend on what I articulated at this starting point

that the unconscious speaks (ca parle). If one had a little bit of an ear, one could deduce from it that it is

necessary to speak in order (3) to say something! I have never seen anyone yet who brought this out,

even though in my Rome discourse it is said in ten different ways. One of these was recently presented

to me in the course of conversations with very pleasant young people, very taken by a part at least of

my discourse, in connection with the famous formula, which has had its good fortune all the more, of

course, because it is a formula – distrust always wanting to gather everything into a formula - when I

said that the analysand speaks to you the analyst, then speaks about himself, and that when he speaks

to you about himself to you.

我们有时能够不开口说，就能说出事情。对於无意识而言，情形也不是这样。无意识开口说出，甚至是一种

救济，（当然是没有被人注意到），像许多其它特征一样，这种救济依靠我开始所讲的。假如有人聆听我

们，我们就能够从那里推論，我们必须开口说，我们才能说出事情！我从来没有看见任何人，体现这一点，

即使我在罗马的真理論述，我用十种不同方式说出。我最近被给予一种方式，是跟那些爽朗的年轻人对谈。

至少，那是我的真理論述的一部分。我们谈到这个著名的公式，它很幸运普遍被接纳。当然，因为它就是一

个公式，你们也不要以为，什麽东西都可以往里面塞。我说，被分析者跟你们分析师对谈，他会谈到他自

己。当他跟你们谈到他自己的时候，他会怀疑这个公式行得通。

The formulae which, like this one, have had the good luck to be picked up, ought to be put back in their

context in order to avoid generating confusion.

像这个公式，这些公式很幸运地被大家接纳，应该被放回它们的原来的内涵，以免产生混肴。

Does the unconscious, then, say the truth about sex? I did not say that, though Freud, you should

remember, already raised the question. This of course deserves to be specified. It was in connection

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with a dream, a dream of one of his female patients, obviously constrructed - this dream - to pull his leg,

I mean Freud's; to make him believe the moon is made of blue cheese. The generation of disciples at

that time was sufficiently fresh for it to have been necessary for him to explain this as a scandal. In truth

it is easy to get out of it. The dream is the royal road to the unconscious! But it is not, in itself, the

unconscious.

这个无意识说出有关性的真理吗？我可不这样认为，你们记得，虽然佛洛伊德已经提出这个问题。当然，

这个问题应该值得明确指出。这是跟梦有关，佛洛伊德的一位女病患的梦，显而易见被建构出来。在这个梦，

她拉住他的脚，我指的是佛洛伊德的脚，为了要他相信，月亮是蓝色乳酪所製成。当时那一代的学生都还

很老实，要佛洛伊德澄清事实，免得成为八卦醜闻。事实上，要摆脱这样的污蔑並不困难。梦是通往无意实

的捷径，但是梦的本身並不是无意识。

雄伯译
springherohsiung@pchome.com.tw